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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..d335674 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #51880 (https://www.gutenberg.org/ebooks/51880) diff --git a/old/51880-0.txt b/old/51880-0.txt deleted file mode 100644 index 25ebebe..0000000 --- a/old/51880-0.txt +++ /dev/null @@ -1,17920 +0,0 @@ -The Project Gutenberg EBook of Buddhist birth stories: or, Jataka tales, -Volume 1, by V. Fausböll - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Buddhist birth stories: or, Jataka tales, Volume 1 - -Author: V. Fausböll - -Translator: T. W. Rhys Davids - -Release Date: April 28, 2016 [EBook #51880] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK BUDDHIST BIRTH STORIES *** - - - - -Produced by Charlene Taylor, Bryan Ness, Les Galloway and -the Online Distributed Proofreading Team at -http://www.pgdp.net (This file was produced from images -generously made available by The Internet Archive/American -Libraries.) - - - - - - - - - - BUDDHIST BIRTH STORIES; - - OR, - - JĀTAKA TALES. - - THE OLDEST COLLECTION OF FOLK-LORE EXTANT: - - BEING - - THE JĀTAKATTHAVAṆṆANĀ, - - _For the first time Edited in the Original Pāli_ - - BY V. FAUSBÖLL, - - AND TRANSLATED - - BY T. W. RHYS DAVIDS. - - TRANSLATION. - - _VOLUME I._ - - - LONDON: - TRÜBNER & CO., LUDGATE HILL. - 1880. - [_All rights reserved._] - - - - - HERTFORD: - PRINTED BY STEPHEN AUSTIN AND SONS. - - - - - TO - - GEHEIM-RATH PROFESSOR DOCTOR - - STENZLER - - MY FIRST GUIDE IN ORIENTAL STUDIES - - IN CONGRATULATION ON HIS ‘DOCTOR JUBILÄUM’ - - AND IN DEEP RESPECT FOR HIS PROFOUND SCHOLARSHIP - - THIS WORK IS DEDICATED BY - - HIS GRATEFUL PUPIL - - THE AUTHOR. - - - - -TABLE OF CONTENTS. - - - TRANSLATOR’S INTRODUCTION. PAGE - - - PART I. - - _The Book of Birth Stories, and their Migration to the West._ - - Orthodox Buddhist belief concerning it. Two reasons - for the value attached to it i-iv - - Selected Stories.--1. The Ass in the Lion’s Skin v - - 2. The Talkative Tortoise viii - - 3. The Jackal and the Crow xii - - 4. The Wise Judge xiv - - 5. Sakka’s Presents xvi - - 6. A Lesson for Kings xxii - - The Kalilag and Damnag Literature xxix - - Origin of ‘Æsop’s’ Fables xxxii - - The Barlaam and Josaphat Literature xxxvi - - Other Migrations of the Buddhist Tales xli - - Greek and Buddhist Fables xliii - - Solomon’s Judgment xliv - - Summary of Part I. xlviii - - - PART II. - - _The Birth Stories in India._ - - Jātakas derived from the Pāli Piṭakas lii - - Jātakas in the Cariyā Piṭaka and Jātaka Mālā liii - - Jātakas in the Buddhavaŋsa lv - - Jātakas at the Council of Vesāli lvii - - Jātakas on the Ancient Sculptures lix - - The Pāli Names of the Jātakas lx - - The Jātakas one of the Navaŋgāni lxii - - Authorship of our present Collection lxiii - - Jātakas not included in our present Collection lxvii - - Jātakas in post-Buddhistic Sanskrit Literature lxviii - - Form of the Jātakas.--The Introductory Stories lxxiv - - The Conclusions lxxv - - The Abhisambuddha-gāthā, or - Verses in the Conclusion lxxvi - - Divisions of the Jātaka Book lxxix - - Actual Number of the Stories lxxxi - - Summary of the Origin of the Present Collection lxxxii - - Special Lessons inculcated by the Birth Stories lxxxv - - Special Historical Value of the Birth Stories lxxxvi - - - SUPPLEMENTARY TABLES. - - I. Indian Works lxxxix - - II. The Kalilag and Damnag Literature xciii - - III. The Barlaam and Josaphat Literature xcv - - IV. The Cariyā Piṭaka and the Jātaka Mālā xcviii - - V. Alphabetical List of Jātaka Stories in the - Mahāvastu xcix - - VI. Places at which the Tales were Told c - - VII. The Bodisats ci - - VIII. Jātakas Illustrated in Bas-relief on the Ancient - Monuments cii - - - THE CEYLON COMPILER’S INTRODUCTION, called the - _Nidāna Kathā_. - - Story of Sumedha, the First Bodisat 2 - - The Successive Bodisats in the Times of the Previous - Buddhas 31 - - Life of the Last Bodisat (who became Buddha) 58 - - His Descent from Heaven 59 - - His Birth 67 - - Song of the Angels 69 - - Prophecy of Kāḷa Devala 70 - - Prophecy of the Brāhman Priests 72 - - The Ploughing Festival 75 - - The Young Bodisat’s Skill and Wisdom 76 - - The Four Visions 77 - - The Bodisat’s Son is Born 79 - - Kisā Gotamī’s Song 80 - - The Great Renunciation 82 - - The Great Struggle against Sin 89 - - The Great Victory over Satan 96 - - The Bliss of Nirvāna 105 - - The Hesitation whether to Publish the Good News 111 - - The Foundation of the Kingdom of Righteousness 113 - - Uruvela Kassapa’s Conversion 114 - - Triumphal Entrance into Rājagaha 116 - - Foundation of the Order 119 - - Return Home 121 - - Presentation of the First Monastery to the Buddha 131 - - - THE BIRTH STORIES. - - 1. Holding to the Truth ... Apaṇṇaka Jātaka 134 - - 2. The Sandy Road ... Vaṇṇupatha Jātaka 147 - - 3. The Merchant of Sēri ... Seri-vānija Jātaka 153 - - 4. The Story of Chullaka the Treasurer ... Cullaka-seṭṭhi - Jātaka 158 - - 5. The Measure of Rice ... Taṇḍula-nāḷi Jātaka 172 - - 6. On True Divinity ... Deva-dhamma Jātaka 178 - - 9. The Story of Makhā Deva ... Makhā-deva Jātaka 186 - - 10. The Happy Life ... Sukhavihāri Jātaka 190 - - 11. The Story of Beauty ... Lakkhaṇa Jātaka 194 - - 12. The Banyan Deer ... Nigrodha-miga Jātaka 199 - - 13. The Dart of Love ... Kaṇḍina Jātaka 211 - - 14. The Greedy Antelope ... Vātamiga Jātaka 214 - - 15. The Deer who would not Learn ... Kharādiyā - Jātaka 219 - - 16. The Cunning Deer ... Tipallatha-miga Jātaka 221 - - 17. The Wind ... Māluta Jātaka 224 - - 18. On Offering Food to the Dead ... Mataka-bhatta - Jātaka 226 - - 19. On Offerings given under a Vow ... Āyācita-bhatta - Jātaka 230 - - 20. The Monkeys and the Demon ... Naḷapāna Jātaka 232 - - 21. The Wily Antelope ... Kurunga-miga Jātaka 237 - - 22. The Dog who turned Preacher ... Kukkura - Jātaka 240 - - 23. The Bhoja Thoroughbred ... Bhojājānīya Jātaka 245 - - 24. The Thoroughbred War Horse ... Ājañña Jātaka 249 - - 25. The Horse at the Ford ... Tittha Jātaka 251 - - 26. Evil communications corrupt good manners ... - Mahilā-mukha Jātaka 257 - - 27. The Elephant and the Dog ... Abhiṇha Jātaka 263 - - 28. The Bull who Won the Bet ... Nandi-Visāla - Jātaka 266 - - 29. The Old Woman’s Black Bull ... Kaṇha Jātaka 270 - - 30. The Ox who Envied the Pig ... Muṇika Jātaka 275 - - 31. On Mercy to Animals ... Kulāvaka Jātaka 278 - - 32. The Dancing Peacock ... Nacca Jātaka 291 - - 33. The sad Quarrel of the Quails ... Sammodamāna - Jātaka 295 - - 34. The Fish and his Wife ... Maccha Jātaka 299 - - 35. The Holy Quail ... Vaṭṭaka Jātaka 302 - - 36. The Wise Bird and the Fools ... Sakuṇa Jātaka 307 - - 37. The Partridge, Monkey, and Elephant ... Tittira - Jātaka 310 - - 38. The Cruel Crane Outwitted ... Baka Jātaka 315 - - 39. Nanda on the Buried Gold ... Nanda Jātaka 322 - - 40. The Fiery Furnace ... Khadirangāra Jātaka 326 - - INDEX 339 - - - - -INTRODUCTION. - - -It is well known that amongst the Buddhist Scriptures there is one book -in which a large number of old stories, fables, and fairy tales, lie -enshrined in an edifying commentary; and have thus been preserved for -the study and amusement of later times. How this came about is not at -present quite certain. The belief of orthodox Buddhists on the subject -is this. The Buddha, as occasion arose, was accustomed throughout his -long career to explain and comment on the events happening around him, -by telling of similar events that had occurred in his own previous -births. The experience, not of one lifetime only, but of many lives, -was always present to his mind; and it was this experience he so -often used to point a moral, or adorn a tale. The stories so told are -said to have been reverently learnt and repeated by his disciples; -and immediately after his death 550 of them were gathered together -in one collection, called the Book of the 550 Jātakas or Births; the -commentary to which gives for each Jātaka, or Birth Story, an account -of the event in Gotama’s life which led to his first telling that -particular story. Both text and commentary were then handed down -intact, and in the Pāli language in which they were composed, to the -time of the Council of Patna (held in or about the year 250 B.C.); -and they were carried in the following year to Ceylon by the great -missionary Mahinda. There the commentary was translated into Siŋhalese, -the Aryan dialect spoken in Ceylon; and was re-translated into its -present form in the Pāli language in the fifth century of our era. But -the text of the Jātaka stories themselves has been throughout preserved -in its original Pāli form. - -Unfortunately this orthodox Buddhist belief as to the history of -the Book of Birth Stories rests on a foundation of quicksand. The -Buddhist belief, that most of their sacred books were in existence -immediately after the Buddha’s death, is not only not supported, but -is contradicted by the evidence of those books themselves. It may be -necessary to state what that belief is, in order to show the importance -which the Buddhists attach to the book; but in order to estimate the -value we ourselves should give it, it will be necessary by critical, -and more roundabout methods, to endeavour to arrive at some more -reliable conclusion. Such an investigation cannot, it is true, be -completed until the whole series of the Buddhist Birth Stories shall -have become accessible in the original Pāli text, and the history -of those stories shall have been traced in other sources. With the -present inadequate information at our command, it is only possible to -arrive at probabilities. But it is therefore the more fortunate that -the course of the inquiry will lead to some highly interesting and -instructive results. - -In the first place, the fairy tales, parables, fables, riddles, and -comic and moral stories, of which the Buddhist Collection--known as the -Jātaka Book--consists, have been found, in many instances, to bear a -striking resemblance to similar ones current in the West. Now in many -instances this resemblance is simply due to the fact that the _Western -stories were borrowed from the Buddhist ones_. - -To this resemblance much of the interest excited by the Buddhist Birth -Stories is, very naturally, due. As, therefore, the stories translated -in the body of this volume do not happen to contain among them any -of those most generally known in England, I insert here one or two -specimens which may at the same time afford some amusement, and also -enable the reader to judge how far the alleged resemblances do actually -exist. - -It is absolutely essential for the correctness of such judgment -that the stories should be presented exactly as they stand in the -original. I am aware that a close and literal translation involves the -disadvantage of presenting the stories in a style which will probably -seem strange, and even wooden, to the modern reader. But it cannot be -admitted that, for even purposes of comparison, it would be sufficient -to reproduce the stories in a modern form which should aim at combining -substantial accuracy with a pleasing dress. - -And the Book of Birth Stories has a value quite independent of the fact -that many of its tales have been transplanted to the West. It contains -a record of the every-day life, and every-day thought, of the people -among whom the tales were told: it is _the oldest, most complete, and -most important Collection of Folk-lore extant_. - -The whole value of its evidence in this respect would be lost, if a -translator, by slight additions in some places, slight omissions in -others, and slight modifications here and there, should run the risk -of conveying erroneous impressions of early Buddhist beliefs, and -habits, and modes of thought. It is important, therefore, that the -reader should understand, before reading the stories I intend to give, -that while translating sentence by sentence, rather than word by word, -I have never lost sight of the importance of retaining in the English -version, as far as possible, not only the phraseology, but the style -and spirit of the Buddhist story-teller. - -The first specimen I propose to give is a half-moral half-comic story, -which runs as follows. - - - - -The Ass in the Lion’s Skin. - -SĪHA-CAMMA JĀTAKA. - -(Fausböll, No. 189.) - - -Once upon a time, while Brahma-datta was reigning in Benāres, the -future Buddha was born one of a peasant family; and when he grew up, he -gained his living by tilling the ground. - -At that time a hawker used to go from place to place, trafficking in -goods carried by an ass. Now at each place he came to, when he took the -pack down from the ass’s back, he used to clothe him in a lion’s skin, -and turn him loose in the rice and barley-fields. And when the watchmen -in the fields saw the ass, they dared not go near him, taking him for a -lion. - -So one day the hawker stopped in a village; and whilst he was getting -his own breakfast cooked, he dressed the ass in a lion’s skin, and -turned him loose in a barley-field. The watchmen in the field dared not -go up to him; but going home, they published the news. Then all the -villagers came out with weapons in their hands; and blowing chanks, and -beating drums, they went near the field and shouted. Terrified with the -fear of death, the ass uttered a cry--the cry of an ass! - -Ana when he knew him then to be an ass, the future Buddha pronounced -the First Stanza: - - “This is not a lion’s roaring, - Nor a tiger’s, nor a panther’s; - Dressed in a lion’s skin, - ’Tis a wretched ass that roars!” - -But when the villagers knew the creature to be an ass, they beat him -till his bones broke; and, carrying off the lion’s skin, went away. -Then the hawker came; and seeing the ass fallen into so bad a plight, -pronounced the Second Stanza: - - “Long might the ass, - Clad in a lion’s skin, - Have fed on the barley green. - But he brayed! - And that moment he came to ruin.” - -And even whilst he was yet speaking the ass died on the spot! - - * * * * * - -This story will doubtless sound familiar enough to English ears; for a -similar tale is found in our modern collections of so-called ‘Æsop’s -Fables.’[1] Professor Benfey has further traced it in mediæval French, -German, Turkish, and Indian literature.[2] But it may have been much -older than any of these books; for the fable possibly gave rise to -a proverb of which we find traces among the Greeks as early as the -time of Plato.[3] Lucian gives the fable in full, localizing it at -Kumē, in South Italy,[4] and Julien has given us a Chinese version in -his ‘Avadānas.’[5] Erasmus, in his work on proverbs,[6] alludes to -the fable; and so also does our own Shakespeare in ‘King John.’[7] -It is worthy of mention that in one of the later story-books--in a -Persian translation, that is, of the Hitopadesa--there is a version -of our fable in which it is the vanity of the ass in trying to sing -which leads to his disguise being discovered, and thus brings him -to grief.[8] But Professor Benfey has shown[9] that this version is -simply the rolling into one of the present tale and of another, also -widely prevalent, where an ass by trying to sing earns for himself, -not thanks, but blows.[10] I shall hereafter attempt to draw some -conclusions from the history of the story. But I would here point out -that the fable could scarcely have originated in any country in which -lions were not common; and that the Jātaka story gives a reasonable -explanation of the ass being dressed in the skin, instead of saying -that he dressed himself in it, as is said in our ‘Æsop’s Fables.’ - -The reader will notice that the ‘moral’ of the tale is contained in -two stanzas, one of which is put into the mouth of the Bodisat or -future Buddha. This will be found to be the case in all the Birth -Stories, save that the number of the stanzas differs, and that they -are usually all spoken by the Bodisat. It should also be noticed that -the identification of the peasant’s son with the Bodisat, which is of -so little importance to the story, is the only part of it which is -essentially Buddhistic. Both these points will be of importance further -on. - -The introduction of the human element takes this story, perhaps, out of -the class of fables in the most exact sense of that word. I therefore -add a story containing a fable proper, where animals speak and act like -men. - - - - -The Talkative Tortoise. - -KACCHAPA JĀTAKA. - -(Fausböll, No. 215.) - - -Once upon a time, when Brahma-datta was reigning in Benāres, the future -Buddha was born in a minister’s family; and when he grew up, he became -the king’s adviser in things temporal and spiritual. - -Now this king was very talkative: while he was speaking, others had no -opportunity for a word. And the future Buddha, wanting to cure this -talkativeness of his, was constantly seeking for some means of doing -so. - -At that time there was living, in a pond in the Himālaya mountains, a -tortoise. Two young haŋsas (_i.e._ wild ducks[11]) who came to feed -there, made friends with him. And one day, when they had become very -intimate with him, they said to the tortoise-- - -“Friend tortoise! the place where we live, at the Golden Cave on Mount -Beautiful in the Himālaya country, is a delightful spot. Will you come -there with us?” - -“But how can I got there?” - -“We can take you, if you can only hold your tongue, and will say -nothing to anybody.”[12] - -“O! that I can do. Take me with you.” - -“That’s right,” said they. And making the tortoise bite hold of a -stick, they themselves took the two ends in their teeth, and flew up -into the air.[13] - -Seeing him thus carried by the haŋsas, some villagers called out, “Two -wild ducks are carrying a tortoise along on a stick!” Whereupon the -tortoise wanted to say, “If my friends choose to carry me, what is that -to you, you wretched slaves!” So just as the swift flight of the wild -ducks had brought him over the king’s palace in the city of Benāres, he -let go of the stick he was biting, and falling in the open courtyard, -split in two! And there arose a universal cry, “A tortoise has fallen -in the open courtyard, and has split in two!” - -The king, taking the future Buddha, went to the place, surrounded by -his courtiers; and looking at the tortoise, he asked the Bodisat, -“Teacher! how comes he to be fallen here?” - -The future Buddha thought to himself, “Long expecting, wishing to -admonish the king, have I sought for some means of doing so. This -tortoise must have made friends with the wild ducks; and they must -have made him bite hold of the stick, and have flown up into the air -to take him to the hills. But he, being unable to hold his tongue -when he hears any one else talk, must have wanted to say something, -and let go the stick; and so must have fallen down from the sky, and -thus lost his life.” And saying, “Truly, O king! those who are called -chatter-boxes--people whose words have no end--come to grief like -this,” he uttered these Verses: - - “Verily the tortoise killed himself - Whilst uttering his voice; - Though he was holding tight the stick, - By a word himself he slew. - - “Behold him then, O excellent by strength! - And speak wise words, not out of season. - You see how, by his talking overmuch, - The tortoise fell into this wretched plight!” - -The king saw that he was himself referred to, and said, “O Teacher! are -you speaking of us?” - -And the Bodisat spake openly, and said, “O great king! be it thou, or -be it any other, whoever talks beyond measure meets with some mishap -like this.” - -And the king henceforth refrained himself, and became a man of few -words. - -This story too is found also in Greek, Latin, Arabic, Persian, and in -most European languages,[14] though, strangely enough, it does not -occur in our books of Æsop’s Fables. But in the ‘Æsop’s Fables’ is -usually included a story of a tortoise who asked an eagle to teach him -to fly; and being dropped, split into two![15] It is worthy of notice -that in the Southern recension of the Pañca Tantra it is eagles, and -not wild ducks or swans, who carry the tortoise;[16] and there can, I -think, be little doubt that the two fables are historically connected. - -Another fable, very familiar to modern readers, is stated in the -commentary to have been first related in ridicule of a kind of Mutual -Admiration Society existing among the opponents of the Buddha. Hearing -the monks talking about the foolish way in which Devadatta and Kokālika -went about among the people ascribing each to the other virtues which -neither possessed, he is said to have told this tale. - - - - -The Jackal and the Crow. - -JAMBU-KHĀDAKA JĀTAKA. - -(Fausböll, No. 294.) - - -Long, long ago, when Brahma-datta was reigning in Benāres, the Bodisat -had come to life as a tree-god, dwelling in a certain grove of -Jambu-trees. - -Now a crow was sitting there one day on the branch of a Jambu-tree, -eating the Jambu-fruits, when a jackal coming by, looked up and saw him. - -“Ha!” thought he. “I’ll flatter that fellow, and get some of those -Jambus to eat.” And thereupon he uttered this verse in his praise: - - “Who may this be, whose rich and pleasant notes - Proclaim him best of all the singing-birds? - Warbling so sweetly on the Jambu-branch, - Where like a peacock he sits firm and grand!” - -Then the crow, to pay him back his compliments, replied in this second -verse: - - “’Tis a well-bred young gentleman, who understands - To speak of gentlemen in terms polite! - Good Sir!--whose shape and glossy coat reveal - The tiger’s offspring--eat of these, I pray!” - -And so saying, he shook the branch of the Jambu-tree till he made the -fruit to fall. - -But when the god who dwelt in that tree saw the two of them, now they -had done flattering one another, eating the Jambus together, he uttered -a third verse: - - “Too long, forsooth, I’ve borne the sight - Of these poor chatterers of lies-- - The refuse-eater and the offal-eater - Belauding each other!” - -And making himself visible in awful shape, he frightened them away from -the place! - - * * * * * - -It is easy to understand, that when this story had been carried out -of those countries where the crow and the jackal are the common -scavengers, it would lose its point; and it may very well, therefore, -have been shortened into the fable of the Fox and the Crow and the -piece of cheese. On the other hand, the latter is so complete and -excellent a story, that it would scarcely have been expanded, if it had -been the original, into the tale of the Jackal and the Crow.[17] - -The next tale to be quoted is one showing how a wise man solves a -difficulty. I am sorry that Mr. Fausböll has not yet reached this -Jātaka in his edition of the Pāli text; but I give it from a Siŋhalese -version of the fourteenth century, which is nearer to the Pāli than any -other as yet known.[18] It is an episode in - - - - -The Birth as ‘Great Physician.’[19] - -MAHOSADHA JĀTAKA. - - -A woman, carrying her child, went to the future Buddha’s tank to wash. -And having first bathed the child, she put on her upper garment and -descended into the water to bathe herself. - -Then a Yakshiṇī,[20] seeing the child, had a craving to eat it. And -taking the form of a woman, she drew near, and asked the mother-- - -“Friend, this _is_ a _very_ pretty child, is it one of yours?” - -And when she was told it was, she asked if she might nurse it. And this -being allowed, she nursed it a little, and then carried it off. - -But when the mother saw this, she ran after her, and cried out, “Where -are you taking my child to?” and caught hold of her. - -The Yakshiṇī boldly said, “Where did you get the child from? It is -mine!” And so quarrelling, they passed the door of the future Buddha’s -Judgment Hall. - -He heard the noise, sent for them, inquired into the matter, and asked -them whether they would abide by his decision. And they agreed. Then -he had a line drawn on the ground; and told the Yakshiṇī to take hold -of the child’s arms, and the mother to take hold of its legs; and said, -“The child shall be hers who drags him over the line.” - -But as soon as they pulled at him, the mother, seeing how he suffered, -grieved as if her heart would break. And letting him go, she stood -there weeping. - -Then the future Buddha asked the bystanders, “Whose hearts are tender -to babes? those who have borne children, or those who have not?” - -And they answered, “O Sire! the hearts of mothers are tender.” - -Then he said, “Whom think you is the mother? she who has the child in -her arms, or she who has let go?” - -And they answered, “She who has let go is the mother.” - -And he said, “Then do you all think that the other was the thief?” - -And they answered, “Sire! we cannot tell.” - -And he said, “Verily this is a Yakshiṇī, who took the child to eat it.” - -And they asked, “O Sire! how did you know it?” - -And he replied, “Because her eyes winked not, and were red, and she -knew no fear, and had no pity, I knew it.” - -And so saying, he demanded of the thief, “Who are you?” - -And she said, “Lord! I am a Yakshiṇī.” - -And he asked, “Why did you take away this child?” - -And she said, “I thought to eat him, O my Lord!” - -And he rebuked her, saying, “O foolish woman! For your former sins you -have been born a Yakshiṇī, and now do you still sin” And he laid a vow -upon her to keep the Five Commandments, and let her go. - -But the mother of the child exalted the future Buddha, and said, “O my -Lord! O Great Physician! may thy life be long!” And she went away, with -her babe clasped to her bosom. - - * * * * * - -The Hebrew story, in which a similar judgment is ascribed to Solomon, -occurs in the Book of Kings, which is more than a century older than -the time of Gotama. We shall consider below what may be the connexion -between the two. - -The next specimen is a tale about lifeless things endowed with -miraculous powers; perhaps the oldest tale in the world of that kind -which has been yet published. It is an episode in - - - - -Sakka’s Presents. - -DADHI-VĀHANA JĀTAKA. - -(Fausböll, No. 186.) - - -Once upon a time, when Brahma-datta was reigning in Benāres, four -brothers, Brāhmans, of that kingdom, devoted themselves to an ascetic -life; and having built themselves huts at equal distances in the region -of the Himālaya mountains, took up their residence there. - -The eldest of them died, and was reborn as the god Sakka.[21] When he -became aware of this, he used to go and render help at intervals every -seven or eight days to the others. And one day, having greeted the -eldest hermit, and sat down beside him, he asked him, “Reverend Sir, -what are you in need of?” - -The hermit, who suffered from jaundice, answered, “I want fire!” So he -gave him a double-edged hatchet. - -But the hermit said, “Who is to take this, and bring me firewood?” - -Then Sakka spake thus to him, “Whenever, reverend Sir, you want -firewood, you should let go the hatchet from your hand, and say, -‘Please fetch me firewood: make me fire!’ And it will do so.” - -So he gave him the hatchet; and went to the second hermit, and asked, -“Reverend Sir, what are you in need of?” - -Now the elephants had made a track for themselves close to his hut. And -he was annoyed by those elephants, and said, “I am much troubled by -elephants; drive them away.” - -Sakka, handing him a drum, said, “Reverend Sir, if you strike on this -side of it, your enemies will take to flight; but if you strike on this -side, they will become friendly, and surround you on all sides with an -army in fourfold array.”[22] - -So he gave him the drum; and went to the third hermit, and asked, -“Reverend Sir, what are you in need of?” - -He was also affected with jaundice, and said, therefore, “I want sour -milk.” - -Sakka gave him a milk-bowl, and said, “If you wish for anything, and -turn this bowl over, it will become a great river, and pour out such a -torrent, that it will be able to take a kingdom, and give it to you.” - -And Sakka went away. But thenceforward the hatchet made fire for -the eldest hermit; when the second struck one side of his drum, the -elephants ran away; and the third enjoyed his curds. - -Now at that time a wild boar, straying in a forsaken village, saw a -gem of magical power. When he seized this in his mouth, he rose by its -magic into the air, and went to an island in the midst of the ocean. -And thinking, “Here now I ought to live,” he descended, and took up his -abode in a convenient spot under an Udumbara-tree. And one day, placing -the gem before him, he fell asleep at the foot of the tree. - -Now a certain man of the Land of Kāsi had been expelled from home by -his parents, who said, “This fellow is of no use to us.” So he went -to a seaport, and embarked in a ship as a servant to the sailors. And -the ship was wrecked; but by the help of a plank he reached that very -island. And while he was looking about for fruits, he saw the boar -asleep; and going softly up, he took hold of the gem. - -Then by its magical power he straightway rose right up into the air! -So, taking a seat on the Udumbara-tree, he said to himself, “Methinks -this boar must have become a sky-walker through the magic power of -this gem. That’s how he got to be living here! It’s plain enough what -I ought to do; I’ll first of all kill and eat him, and then I can get -away!” - -So he broke a twig off the tree, and dropped it on his head. The boar -woke up, and not seeing the gem, ran about, trembling, this way and -that way. The man seated on the tree laughed. The boar, looking up, saw -him, and dashing his head against the tree, died on the spot. - -But the man descended, cooked his flesh, ate it, and rose into the air. -And as he was passing along the summit of the Himālaya range, he saw a -hermitage; and descending at the hut of the eldest hermit, he stayed -there two or three days, and waited on the hermit; and thus became -aware of the magic power of the hatchet. - -“I must get that,” thought he. And he showed the hermit the magic -power of his gem, and said, “Sir, do you take this, and give me your -hatchet.” The ascetic, full of longing to be able to fly through the -air,[23] did so. But the man, taking the hatchet, went a little way -off, and letting it go, said, “O hatchet! cut off that hermit’s head, -and bring the gem to me!” And it went, and cut off the hermit’s head, -and brought him the gem. - -Then he put the hatchet in a secret place, and went to the second -hermit, and stayed there a few days. And having thus become aware of -the magic power of the drum, he exchanged the gem for the drum; and cut -off _his_ head too in the same way as before. - -Then he went to the third hermit, and saw the magic power of the -milk-bowl; and exchanging the gem for it, caused _his_ head to be cut -off in the same manner. And taking the Gem, and the Hatchet, and the -Drum, and the Milk-bowl, he flew away up into the air. - -Not far from the city of Benāres he stopped, and sent by the hand of a -man a letter to the king of Benāres to this effect, “Either do battle, -or give me up your kingdom!” - -No sooner had he heard that message, than the king sallied forth, -saying, “Let us catch the scoundrel!” - -But the man beat one side of his drum, and a fourfold army stood around -him! And directly he saw that the king’s army was drawn out in battle -array, he poured out his milk-bowl; and a mighty river arose, and the -multitude, sinking down in it, were not able to escape! Then letting go -the hatchet, he said, “Bring me the king’s head!” And the hatchet went, -and brought the king’s head, and threw it at his feet; and no one had -time even to raise a weapon! - -Then he entered the city in the midst of his great army, and caused -himself to be anointed king, under the name of Dadhi-vāhana (The Lord -of Milk), and governed the kingdom with righteousness.[24] - - * * * * * - -The story goes on to relate how the king planted a wonderful mango, how -the sweetness of its fruit turned to sourness through the too-close -proximity of bitter herbs, (!) and how the Bodisat, then the king’s -minister, pointed out that evil communications corrupt good things. But -it is the portion above translated which deserves notice as the most -ancient example known of those tales in which inanimate objects are -endowed with magical powers; and in which the Seven League Boots, or -the Wishing Cup, or the Vanishing Hat, or the Wonderful Lamp, render -their fortunate possessors happy and glorious. There is a very tragical -story of a Wishing Cup in the Buddhist Collection,[25] where the -Wishing Cup, however, is turned into ridicule. It is not unpleasant to -find that beliefs akin to, and perhaps the result of, fetish-worship, -had faded away, among Buddhist story-tellers, into sources of innocent -amusement. - -In this curious tale the Hatchet, the Drum, and the Milk-bowl are -endowed with qualities much more fit for the use they were put to in -the latter part of the story, than to satisfy the wants of the hermits. -It is common ground with satirists how little, save sorrow, men would -gain if they could have anything they chose to ask for. But, unlike -the others we have quoted, the tale in its present shape has a flavour -distinctively Buddhist in the irreverent way in which it treats the -great god Sakka, the Jupiter of the pre-Buddhistic Hindus. It takes for -granted, too, that the hero ruled in righteousness; and this is as -common in the Jātakas, as the ’lived happily ever after’ of modern love -stories. - -This last idea recurs more strongly in the Birth Story called - - - - -A Lesson for Kings. - -RĀJOVĀDA JĀTAKA. - -(Fausböll, No. 151.) - - -Once upon a time, when Brahma-datta was reigning in Benāres, the future -Buddha returned to life in the womb of his chief queen; and after the -conception ceremony had been performed, he was safely born. And when -the day came for choosing a name, they called him Prince Brahma-datta. -He grew up in due course; and when he was sixteen years old, went -to Takkasilā,[26] and became accomplished in all arts. And after -his father died he ascended the throne, and ruled the kingdom with -righteousness and equity. He gave judgments without partiality, hatred, -ignorance, or fear.[27] Since he thus reigned with justice, with -justice also his ministers administered the law. Lawsuits being thus -decided with justice, there were none who brought false cases. And as -these ceased, the noise and tumult of litigation ceased in the king’s -court. Though the judges sat all day in the court, they had to leave -without any one coming for justice. It came to this, that the Hall of -Justice would have to be closed! - -Then the future Buddha thought, “From my reigning with righteousness -there are none who come for judgment; the bustle has ceased, and the -Hall of Justice will have to be closed. It behoves me, therefore, now -to examine into my own faults; and if I find that anything is wrong in -me, to put that away, and practise only virtue.” - -Thenceforth he sought for some one to tell him his faults; but among -those around him he found no one who would tell him of any fault, but -heard only his own praise. - -Then he thought, “It is from fear of me that these men speak only good -things, and not evil things,” and he sought among those people who -lived outside the palace. And finding no fault-finder there, he sought -among those who lived outside the city, in the suburbs, at the four -gates.[28] And there too finding no one to find fault, and hearing only -his own praise, he determined to search the country places. - -So he made over the kingdom to his ministers, and mounted his chariot; -and taking only his charioteer, left the city in disguise. And -searching the country through, up to the very boundary, he found no -fault-finder, and heard only of his own virtue; and so he turned back -from the outermost boundary, and returned by the high road towards the -city. - -Now at that time the king of Kosala, Mallika by name, was also ruling -his kingdom with righteousness; and when seeking for some fault in -himself, he also found no fault-finder in the palace, but only heard -of his own virtue! So seeking in country places, he too came to that -very spot. And these two came face to face in a low cart-track with -precipitous sides, where there was no space for a chariot to get out of -the way! - -Then the charioteer of Mallika the king said to the charioteer of the -king of Benāres, “Take thy chariot out of the way!” - -But he said, “Take thy chariot out of the way, O charioteer! In this -chariot sitteth the lord over the kingdom of Benāres, the great king -Brahma-datta.” - -Yet the other replied, “In this chariot, O charioteer, sitteth the lord -over the kingdom of Kosala, the great king Mallika. Take thy carriage -out of the way, and make room for the chariot of our king!” - -Then the charioteer of the king of Benāres thought, “They say then that -he too is a king! What _is_ now to be done?” After some consideration, -he said to himself, “I know a way. I’ll find out how old he is, and -then I’ll let the chariot of the younger be got out of the way, and so -make room for the elder.” - -And when he had arrived at that conclusion, he asked that charioteer -what the age of the king of Kosala was. But on inquiry he found that -the ages of both were equal. Then he inquired about the extent of -his kingdom, and about his army, and his wealth, and his renown, and -about the country he lived in, and his caste and tribe and family. -And he found that both were lords of a kingdom three hundred leagues -in extent; and that in respect of army and wealth and renown, and the -countries in which they lived, and their caste and their tribe and -their family, they were just on a par! - -Then he thought, “I will make way for the most righteous.” And he -asked, “What kind of righteousness has this king of yours?” - -And the other saying, “Such and such is our king’s righteousness,” and -so proclaiming his king’s wickedness as goodness, uttered the First -Stanza: - - The strong he overthrows by strength, - The mild by mildness, does Mallika; - The good he conquers by goodness, - And the wicked by wickedness too. - Such is the nature of _this_ king! - Move out of the way, O charioteer! - -But the charioteer of the king of Benāres asked him, “Well, have you -told all the virtues of your king?” - -“Yes,” said the other. - -“If these are his _virtues_, where are then his faults?” replied he. - -The other said, “Well, for the nonce, they shall be faults, if you -like! But pray, then, what is the kind of goodness your king has?” - -And then the charioteer of the king of Benāres called unto him to -hearken, and uttered the Second Stanza: - - Anger he conquers by calmness, - And by goodness the wicked; - The stingy he conquers by gifts, - And by truth the speaker of lies. - Such is the nature of _this_ king! - Move out of the way, O charioteer!” - -And when he had thus spoken, both Mallika, the king and his charioteer -alighted from their chariot. And they took out the horses, and removed -their chariot, and made way for the king of Benāres! - -But the king of Benāres exhorted Mallika the king, saying, “Thus -and thus is it right to do.” And returning to Benāres, he practised -charity, and did other good deeds, and so when his life was ended he -passed away to heaven. - -And Mallika the king took his exhortation to heart; and having in vain -searched the country through for a fault-finder, he too returned to his -own city, and practised charity and other good deeds; and so at the end -of his life he went to heaven. - - * * * * * - -The mixture in this Jātaka of earnestness with dry humour is very -instructive. The exaggeration in the earlier part of the story; the -hint that law depends in reality on false cases; the suggestion that -to decide cases justly would by itself put an end, not only to ‘the -block in the law courts,’ but even to all lawsuits; the way in which -it is brought about that two mighty kings should meet, unattended, in -a narrow lane; the cleverness of the first charioteer in getting out -of his difficulties; the brand-new method of settling the delicate -question of precedence--a method which, logically carried out, would -destroy the necessity of such questions being raised at all;--all this -is the amusing side of the Jātaka. It throws, and is meant to throw, -an air of unreality over the story; and it is none the less humour -because it is left to be inferred, because it is only an aroma which -might easily escape unnoticed, only the humour of naïve absurdity and -of clever repartee. - -But none the less also is the story-teller thoroughly in earnest; he -really means that justice is noble, that to conquer evil by good is -the right thing, and that goodness is the true measure of greatness. -The object is edification also, and not amusement only. The lesson -itself is quite Buddhistic. The first four lines of the Second Moral -are indeed included, as verse 223, in the _Dhammapada_ or ‘Scripture -Verses,’ perhaps the most sacred and most widely-read book of the -Buddhist Bible; and the distinction between the two ideals of virtue -is in harmony with all Buddhist ethics. It is by no means, however, -exclusively Buddhistic. It gives expression to an idea that would be -consistent with most of the later religions; and is found also in -the great Hindu Epic, the Mahā Bhārata, which has been called the -Bible of the Hindus.[29] It is true that further on in the same poem -is found the opposite sentiment, attributed in our story to the king -of Mallika;[30] and that the higher teaching is in one of the latest -portions of the Mahā Bhārata, and probably of Buddhist origin. But -when we find that the Buddhist principle of overcoming evil by good was -received, as well as its opposite, into the Hindu poem, it is clear -that this lofty doctrine was by no means repugnant to the best among -the Brāhmans.[31] - -It is to be regretted that some writers on Buddhism have been led away -by their just admiration for the noble teaching of Gotama into an -unjust depreciation of the religious system of which his own was, after -all, but the highest product and result. There were doubtless among the -Brāhmans uncompromising advocates of the worst privileges of caste, -of the most debasing belief in the efficacy of rites and ceremonies; -but this verse is only one among many others which are incontestable -evidence of the wide prevalence also of a spirit of justice, and of an -earnest seeking after truth. It is, in fact, inaccurate to draw any -hard-and-fast line between the Indian Buddhists and their countrymen -of other faiths. After the first glow of the Buddhist reformation had -passed away, there was probably as little difference between Buddhist -and Hindu as there was between the two kings in the story which has -just been told. - - - - -THE KALILAG AND DAMNAG LITERATURE. - - -Among the other points of similarity between Buddhists and Hindus, -there is one which deserves more especial mention here,--that of their -liking for the kind of moral-comic tales which form the bulk of the -Buddhist Birth Stories. That this partiality was by no means confined -to the Buddhists is apparent from the fact that books of such tales -have been amongst the most favourite literature of the Hindus. And this -is the more interesting to us, as it is these Hindu collections that -have most nearly preserved the form in which many of the Indian stories -have been carried to the West. - -The oldest of the collections now extant is the one already referred -to, the PANCHA TANTRA, that is, the ’Five Books,’ a kind of Hindu -‘Pentateuch’ or ‘Pentamerone.’ In its earliest form this work is -unfortunately no longer extant; but in the sixth century of our era a -book very much like it formed part of a work translated into Pahlavi, -or Ancient Persian; and thence, about 750 A.D., into Syriac, under the -title of ‘KALILAG AND DAMNAG,’ and into Arabic under the title ‘KALILAH -AND DIMNAH.’[32] - -These tales, though originally Buddhist, became great favourites among -the Arabs; and as the Arabs were gradually brought into contact with -Europeans, and penetrated into the South of Europe, they brought the -stories with them; and we soon afterwards find them translated into -Western tongues. It would be impossible within the limits of this -preface to set out in full detail the intricate literary history -involved in this statement; and while I must refer the student to the -Tables appended to this Introduction for fuller information, I can only -give here a short summary of the principal facts. - -It is curious to notice that it was the Jews to whom we owe the -earliest versions. Whilst their mercantile pursuits took them much -amongst the followers of the Prophet, and the comparative nearness of -their religious beliefs led to a freer intercourse than was usually -possible between Christians and Moslems, they were naturally attracted -by a kind of literature such as this--Oriental in morality, amusing -in style, and perfectly free from Christian legend and from Christian -dogma. It was also the kind of literature which travellers would most -easily become acquainted with, and we need not therefore be surprised -to hear that a Jew, named Symeon Seth, about 1080 A.D., made the -first translation into a European language, viz. into modern Greek. -Another Jew, about 1250, made a translation of a slightly different -recension of the ‘Kalilah and Dimnah’ into Hebrew; and a third, John -of Capua, turned this Hebrew version into Latin between 1263 and 1278. -At about the same time as the Hebrew version, another was made direct -from the Arabic into Spanish, and a fifth into Latin; and from these -five versions translations were afterwards made into German, Italian, -French, and English. - -The title of the second Latin version just mentioned is very -striking--it is “Æsop the Old.” To the translator, Baldo, it evidently -seemed quite in order to ascribe these new stories to the traditional -teller of similar stories in ancient times; just as witty sayings of -more modern times have been collected into books ascribed to the once -venerable Joe Miller. Baldo was neither sufficiently enlightened to -consider a good story the worse for being an old one, nor sufficiently -scrupulous to hesitate at giving his new book the advantage it would -gain from its connexion with a well-known name. - -Is it true, then, that the so-called Æsop’s Fables--so popular still, -in spite of many rivals, among our Western children--are merely -adaptations from tales invented long ago to please and to instruct the -childlike people of the East? I think I can give an answer, though not -a complete answer, to the question. - -Æsop himself is several times mentioned in classical literature, -and always as the teller of stories or fables. Thus Plato says that -Socrates in his imprisonment occupied himself by turning the stories -(literally myths) of Æsop into verse:[33] Aristophanes four times -refers to his tales:[34] and Aristotle quotes in one form a fable of -his, which Lucian quotes in another.[35] In accordance with these -references, classical historians fix the date of Æsop in the sixth -century B.C.;[36] but some modern critics, relying on the vagueness and -inconsistency of the traditions, have denied his existence altogether. -This is, perhaps, pushing scepticism too far; but it may be admitted -that he left no written works, and it is quite certain that if he did, -they have been irretrievably lost. - -Notwithstanding this, a learned monk of Constantinople, named PLANUDES, -and the author also of numerous other works, did not hesitate, in the -first half of the fourteenth century, to write a work which he called a -collection of Æsop’s Fables. This was first printed at Milan at the end -of the fifteenth century; and two other supplementary collections have -subsequently appeared.[37] From these, and especially from the work of -Planudes, all our so-called Æsop’s Fables are derived. - -Whence then did Planudes and his fellow-labourers draw their tales? -This cannot be completely answered till the source of each one of them -shall have been clearly found, and this has not yet been completely -done. But Oriental and classical scholars have already traced a goodly -number of them; and the general results of their investigations may be -shortly stated. - -BABRIUS, a Greek poet, who probably lived in the first century before -Christ, wrote in verse a number of fables, of which a few fragments -were known in the Middle Ages.[38] The complete work was fortunately -discovered by Mynas, in the year 1824, at Mount Athos; and both Bentley -and Tyrwhitt from the fragments, and Sir George Cornewall Lewis in -his well-known edition of the whole work, have shown that several of -Planudes’ Fables are also to be found in Babrius.[39] - -It is possible, also, that the Æsopean fables of the Latin poet -_Phædrus_, who in the title of his work calls himself a freedman of -Augustus, were known to Planudes. But the work of Phædrus, which is -based on that of Babrius, existed only in very rare MSS. till the end -of the sixteenth century,[40] and may therefore have easily escaped the -notice of Planudes. - -On the other hand, we have seen that versions of Buddhist Birth -Stories, and other Indian tales, had appeared in Europe before the -time of Planudes in Greek, Latin, Hebrew, and Spanish; and many of his -stories have been clearly traced back to this source.[41] Further, as -I shall presently show, some of the fables of Babrius and Phædrus, -found in Planudes, were possibly derived by those authors from Buddhist -sources. And lastly, other versions of the Jātakas, besides those which -have been mentioned as coming through the Arabs, had reached Europe -long before the time of Planudes; and some more of his stories have -been traced back to Buddhist sources through these channels also. - -What is at present known, then, with respect to the so-called Æsop’s -fables, amounts to this--that none of them are really Æsopean at all; -that the collection was first formed in the Middle Ages; that a large -number of them have been already traced back, in various ways, to our -Buddhist Jātaka book; and that almost the whole of them are probably -derived, in one way or another, from Indian sources. - -It is perhaps worthy of mention, as a fitting close to the history of -the so-called Æsop’s Fables, that those of his stories which Planudes -borrowed indirectly from India have at length been restored to their -original home, and bid fair to be popular even in this much-altered -form. For not only has an Englishman translated a few of them into -several of the many languages spoken in the great continent of -India,[42] but Narāyan Balkrishṇa Godpole, B.A., one of the Masters -of the Government High School at Ahmadnagar, has lately published a -second edition of his translation into Sanskrit of the common English -version of the successful spurious compilation of the old monk of -Constantinople! - - - - -THE BARLAAM AND JOSAPHAT LITERATURE. - - -A complete answer to the question with which the last digression -started can only be given when each one of the two hundred and -thirty-one fables of Planudes and his successors shall have been traced -back to its original author. But--whatever that complete answer may -be--the discoveries just pointed out are at least most strange and most -instructive. And yet, if I mistake not, the history of the Jātaka Book -contains hidden amongst its details a fact more unexpected and more -striking still. - -In the eighth century the Khalif of Bagdad was that Almansur at whose -court was written the Arabic book Kalilah and Dimnah, afterwards -translated by the learned Jews I have mentioned into Hebrew, Latin, and -Greek. A Christian, high in office at his court, afterwards became a -monk, and is well known, under the name of St. John of Damascus, as the -author in Greek of many theological works in defence of the orthodox -faith. Among these is a religious romance called ‘Barlaam and Jōasaph,’ -giving the history of an Indian prince who was converted by Barlaam -and became a hermit. This history, the reader will be surprised to -learn, is taken from the life of the Buddha; and Joasaph is merely the -Buddha under another name, the word Joasaph, or Josaphat, being simply -a corruption of the word Bodisat, that title of the future Buddha so -constantly repeated in the Buddhist Birth Stories.[43] Now a life of -the Buddha forms the introduction to our Jātaka Book, and St. John’s -romance also contains a number of fables and stories, most of which -have been traced back to the same source.[44] - -This book, the first religious romance published in a Western language, -became very popular indeed, and, like the Arabic Kalilah and Dimnah, -was translated into many other European languages. It exists in Latin, -French, Italian, Spanish, German, English, Swedish, and Dutch. This -will show how widely it was read, and how much its moral tone pleased -the taste of the Middle Ages. It was also translated as early as 1204 -into Icelandic, and has even been published in the Spanish dialect used -in the Philippine Islands! - -Now it was a very ancient custom among Christians to recite at the -most sacred part of their most sacred service (in the so-called Canon -of the Mass, immediately before the consecration of the Host) the -names of deceased saints and martyrs. Religious men of local celebrity -were inserted for this purpose in local lists, called Diptychs, and -names universally honoured throughout Christendom appeared in all such -catalogues. The confessors and martyrs so honoured are now said to -be _canonized_, that is, they have become enrolled among the number -of Christian saints mentioned in the ‘Canon,’ whom it is the duty of -every Catholic to revere, whose intercession may be invoked, who may -be chosen as patron saints, and in whose honour images and altars and -chapels may be set up.[45] - -For a long time it was permitted to the local ecclesiastics to continue -the custom of inserting such names in their ‘Diptychs,’ but about 1170 -a decretal of Pope Alexander III. confined the power of canonization, -as far as the Roman Catholics were concerned,[46] to the Pope himself. -From the different Diptychs various martyrologies, or lists of persons -so to be commemorated in the ‘Canon,’ were composed to supply the place -of the merely local lists or Diptychs. For as time went on, it began to -be considered more and more improper to insert new names in so sacred -a part of the Church prayers; and the old names being well known, the -Diptychs fell into disuse. The names in the Martyrologies were at last -no longer inserted in the Canon, but are repeated in the service called -the ‘Prime’; though the term ‘canonized’ was still used of the holy men -mentioned in them. And when the increasing number of such Martyrologies -threatened to lead to confusion, and to throw doubt on the exclusive -power of the Popes to canonize, Pope Sixtus the Fifth (1585-1590) -authorized a particular Martyrologium, drawn up by Cardinal Baronius, -to be used throughout the Western Church. In that work are included not -only the saints first canonized at Rome, but all those who, having been -already canonized elsewhere, were then acknowledged by the Pope and the -College of Rites to be saints of the Catholic Church of Christ. Among -such, under the date of the 27th of November, are included “The holy -Saints Barlaam and Josaphat, of India, on the borders of Persia, whose -wonderful acts Saint John of Damascus has described.”[47] - -Where and when they were first canonized, I have been unable, in spite -of much investigation, to ascertain. Petrus de Natalibus, who was -Bishop of Equilium, the modern Jesolo near Venice, from 1370 to 1400, -wrote a Martyrology called ‘Catalogus Sanctorum’; and in it, among the -‘saints,’ he inserts both Barlaam and Josaphat, giving also a short -account of them derived from the old Latin translation of St. John -of Damascus.[48] It is from this work that Baronius, the compiler of -the authorized Martyrology now in use, took over the names of these -two saints, Barlaam and Josaphat. But, so far as I have been able to -ascertain, they do not occur in any martyrologies or lists of saints of -the Western Church older than that of Petrus de Natalibus. - -In the corresponding manual of worship still used in the Greek Church, -however, we find, under August 26, the name ‘of the holy Iosaph, son -of Abenēr, king of India.’[49] Barlaam is not mentioned, and is not -therefore recognized as a saint in the Greek Church. No history is -added to the simple statement I have quoted; and I do not know on what -authority it rests. But there is no doubt that it is in the East, and -probably among the records of the ancient church of Syria, that a final -solution of this question should be sought.[50] - -Some of the more learned of the numerous writers who translated or -composed new works on the basis of the story of Josaphat, have pointed -out in their notes that he had been canonized;[51] and the hero of the -romance is usually called St. Josaphat in the titles of these works, -as will be seen from the Table of the Josaphat literature below. But -Professor Liebrecht, when identifying Josaphat with the Buddha, took no -notice of this; and it was Professor Max Müller, who has done so much -to infuse the glow of life into the dry bones of Oriental scholarship, -who first pointed out the strange fact--almost incredible, were it not -for the completeness of the proof--that Gotama the Buddha, under the -name of St. Josaphat, is now officially recognized and honoured and -worshipped throughout the whole of Catholic Christendom as a Christian -saint! - -I have now followed the Western history of the Buddhist Book of Birth -Stories along two channels only. Space would fail me, and the reader’s -patience perhaps too, if I attempted to do more. But I may mention -that the inquiry is not by any means exhausted. A learned Italian has -proved that a good many of the stories of the hero known throughout -Europe as Sinbad the Sailor are derived from the same inexhaustible -treasury of stories witty and wise;[52] and a similar remark applies -also to other well-known Tales included in the Arabian Nights.[53] -La Fontaine, whose charming versions of the Fables are so deservedly -admired, openly acknowledges his indebtedness to the French versions -of Kalilah and Dimnah; and Professor Benfey and others have traced the -same stories, or ideas drawn from them, to Poggio, Boccaccio, Gower, -Chaucer, Spenser, and many other later writers. Thus, for instance, the -three caskets and the pound of flesh in ‘The Merchant of Venice,’ and -the precious jewel which in ‘As You Like It’ the venomous toad wears in -his head,[54] are derived from the Buddhist tales. In a similar way it -has been shown that tales current among the Hungarians and the numerous -peoples of Slavonic race have been derived from Buddhist sources, -through translations made by or for the Huns, who penetrated in the -time of Genghis Khān into the East of Europe.[55] And finally yet -other Indian tales, not included in the Kalilag and Damnag literature, -have been brought into the opposite corner of Europe, by the Arabs of -Spain.[56] - -There is only one other point on which a few words should be said. I -have purposely chosen as specimens one Buddhist Birth Story similar to -the Judgment of Solomon; two which are found also in Babrius; and one -which is found also in Phædrus. How are these similarities, on which -the later history of Indian Fables throws no light, to be explained? - -As regards the cases of Babrius and Phædrus, it can only be said -that the Greeks who travelled with Alexander to India may have taken -the tales there, but they may equally well have brought them back. -We only know that at the end of the fourth, and still more in the -third century before Christ, there was constant travelling to and -fro between the Greek dominions in the East and the adjoining parts -of India, which were then Buddhist, and that the Birth Stories were -already popular among the Buddhists in Afghanistan, where the Greeks -remained for a long time. Indeed, the very region which became the -seat of the Græco-Bactrian kings takes, in all the Northern versions -of the Birth Stories, the place occupied by the country of Kāsi in the -Pāli text,--so that the scene of the tales is laid in that district. -And among the innumerable Buddhist remains still existing there, a -large number are connected with the Birth Stories.[57] It is also in -this very district, and under the immediate successor of Alexander, -that the original of the ‘Kalilah and Dimnah’ was said by its Arabian -translators to have been written by Bidpai. It is possible that a -smaller number of similar stories were also current among the Greeks; -and that they not only heard the Buddhist ones, but told their own. -But so far as the Greek and the Buddhist stories can at present be -compared, it seems to me that the internal evidence is in favour of the -Buddhist versions being the originals from which the Greek versions -were adapted. Whether more than this can be at present said is very -doubtful: when the Jātakas are all published, and the similarities -between them and classical stories shall have been fully investigated, -the contents of the stories may enable criticism to reach a more -definite conclusion. - -The case of Solomon’s judgment is somewhat different. If there were -only one fable in Babrius or Phædrus identical with a Buddhist Birth -Story, we should suppose merely that the same idea had occurred to two -different minds; and there would thus be no necessity to postulate any -historical connexion. Now the similarity of the two judgments stands, -as far as I know, in complete isolation; and the story is not so -curious but that two writers may have hit upon the same idea. At the -same time, it is just possible that when the Jews were in Babylon they -may have told, or heard, the story. - -Had we met with this story in a book unquestionably later than the -Exile, we might suppose that they heard the story there; that some one -repeating it had ascribed the judgment to King Solomon, whose great -wisdom was a common tradition among them; and that it had thus been -included in their history of that king. But we find it in the Book of -Kings, which is usually assigned to the time of Jeremiah, who died -during the Exile; and it should be remembered that the chronicle in -question was based for the most part on traditions current much earlier -among the Jewish people, and probably on earlier documents. - -If, on the other hand, they told it there, we may expect to find some -evidence of the fact in the details of the story as preserved in the -Buddhist story-books current in the North of India, and more especially -in the Buddhist countries bordering on Persia. Now Dr. Dennys, in his -‘_Folklore of China_,’ has given us a Chinese Buddhist version of -a similar judgment, which is most probably derived from a Northern -Buddhist Sanskrit original; and though this version is very late, and -differs so much in its details from those of both the Pāli and Hebrew -tales that it affords no basis itself for argument, it yet holds out -the hope that we may discover further evidence of a decisive character. -This hope is confirmed by the occurrence of a similar tale in the -_Gesta Romanorum_, a mediæval work which quotes Barlaam and Josaphat, -and is otherwise largely indebted in an indirect way to Buddhist -sources.[58] It is true that the basis of the judgment in that story -is not the love of a mother to her son, but the love of a son to his -father. But that very difference is encouraging. The orthodox compilers -of the ‘Gests of the Romans’[59] dared not have so twisted the sacred -record. They could not therefore have taken it from our Bible. Like all -their other tales, however, this one was borrowed from somewhere; and -its history, when discovered, may be expected to throw some light on -this inquiry. - -I should perhaps point out another way in which this tale may possibly -be supposed to have wandered from the Jews to the Buddhists, or from -India to the Jews. The land of Ophir was probably in India. The Hebrew -names of the apes and peacocks said to have been brought thence by -Solomon’s coasting-vessels are merely corruptions of Indian names; and -Ophir must therefore have been either an Indian port (and if so, almost -certainly at the mouth of the Indus, afterwards a Buddhist country), -or an entrepot, further west, for Indian trade. But the very gist of -the account of Solomon’s expedition by sea is its unprecedented and -hazardous character; it would have been impossible even for him without -the aid of Phœnician sailors; and it was not renewed by the Hebrews -till after the time when the account of the judgment was recorded in -the Book of Kings. Any intercourse between his servants and the people -of Ophir must, from the difference of language, have been of the most -meagre extent; and we may safely conclude that it was not the means of -the migration of our tale. It is much more likely, if the Jews heard -or told the Indian story at all, and before the time of the captivity, -that the way of communication was overland. There is every reason to -believe that there was a great and continual commercial intercourse -between East and West from very early times by way of Palmyra and -Mesopotamia. Though the intercourse by sea was not continued after -Solomon’s time, gold of Ophir,[60] ivory, jade, and Eastern gems still -found their way to the West; and it would be an interesting task for -an Assyrian or Hebrew scholar to trace the evidence of this ancient -overland route in other ways. - - - - -SUMMARY. - -To sum up what can at present be said on the connexion between the -Indian tales, preserved to us in the Book of Buddhist Birth Stories, -and their counterparts in the West:-- - -1. In a few isolated passages of Greek and other writers, earlier than -the invasion of India by Alexander the Great, there are references to a -legendary Æsop, and perhaps also allusions to stories like some of the -Buddhist ones. - -2. After Alexander’s time a number of tales also found in the Buddhist -collection became current in Greece, and are preserved in the poetical -versions of Babrius and Phædrus. They are probably of Buddhist origin. - -3. From the time of Babrius to the time of the first Crusade no -migration of Indian tales to Europe can be proved to have taken place. -About the latter time a translation into Arabic of a Persian work -containing tales found in the Buddhist book was translated by Jews into -Greek, Hebrew, and Latin. Translations of these versions afterwards -appeared in all the principal languages of Europe. - -4. In the eleventh or twelfth century a translation was made into Latin -of the legend of Barlaam and Josaphat, a Greek romance written in the -eighth century by St. John of Damascus on the basis of the Buddhist -Jātaka book. Translations, poems, and plays founded on this work were -rapidly produced throughout Western Europe. - -5. Other Buddhist stories not included in either of the works mentioned -in the two last paragraphs were introduced into Europe both during the -Crusades and also during the dominion of the Arabs in Spain. - -6. Versions of other Buddhist stories were introduced into Eastern -Europe by the Huns under Genghis Khān. - -7. The fables and stories introduced through these various channels -became very popular during the Middle Ages, and were used as the -subjects of numerous sermons, story-books, romances, poems, and -edifying dramas. Thus extensively adopted and circulated, they had -a considerable influence on the revival of literature, which, hand -in hand with the revival of learning, did so much to render possible -and to bring about the Great Reformation. The character of the hero -of them--the Buddha, in his last or in one or other of his supposed -previous births--appealed so strongly to the sympathies, and was so -attractive to the minds of mediæval Christians, that he became, and has -ever since remained, an object of Christian worship. And a collection -of these and similar stories--wrongly, but very naturally, ascribed -to a famous story-teller of the ancient Greeks--has become the common -property, the household literature, of all the nations of Europe; and, -under the name of Æsop’s Fables, has handed down, as a first moral -lesson-book and as a continual feast for our children in the West, -tales first invented to please and to instruct our far-off cousins in -the distant East. - - - - -PART II. - -ON THE HISTORY OF THE BIRTH STORIES IN INDIA. - - -In the previous part of this Introduction I have attempted to point out -the resemblances between certain Western tales and the Buddhist Birth -Stories, to explain the reason of those resemblances, and to trace the -history of the Birth Story literature in Europe. Much remains yet to -be done to complete this interesting and instructive history; but the -general results can already be stated with a considerable degree of -certainty, and the literature in which further research will have to be -made is accessible in print in the public libraries of Europe. - -For the history in India of the Jātaka Book itself, and of the stories -it contains, so little has been done, that one may say it has still to -be written; and the authorities for further research are only to be -found in manuscripts very rare in Europe, and written in languages for -the most part but little known. Much of what follows is necessarily -therefore very incomplete and provisional. - -In some portions of the Brāhmanical literature, later than the Vedas, -and probably older than Buddhism, there are found myths and legends of -a character somewhat similar to a few of the Buddhist ones. But, so far -as I know, no one of these has been traced either in Europe or in the -Buddhist Collection. - -On the other hand, there is every reason to hope that in the older -portions of the Buddhist Scriptures a considerable number of the tales -also included in the Jātaka Book will be found in identical or similar -forms; for even in the few fragments of the Piṭakas as yet studied, -several Birth Stories have already been discovered.[61] These occur in -isolated passages, and, except the story of King Mahā Sudassana, have -not as yet become Jātakas,--that is, no character in the story is -identified with the Buddha in one or other of his supposed previous -births. But one book included in the Pāli Piṭakas consists entirely of -real Jātaka stories, all of which are found in our Collection. - -The title of this work is CARIYĀ-PIṬAKA; and it is constructed to -show when, and in what births, Gotama had acquired the Ten Great -Perfections (Generosity, Goodness, Renunciation, Wisdom, Firmness, -Patience, Truth, Resolution, Kindness, and Equanimity), without which -he could not have become a Buddha. In striking analogy with the modern -view, that true growth in moral and intellectual power is the result -of the labours, not of one only, but of many successive generations; -so the qualifications necessary for the making of a Buddha, like the -characters of all the lesser mortals, cannot be acquired during, and do -not depend upon the actions of, one life only, but are the last result -of many deeds performed through a long series of consecutive lives.[62] - -To each of the first two of these Ten Perfections a whole chapter of -this work is devoted, giving in verse ten examples of the previous -births in which the Bodisat or future Buddha had practised Generosity -and Goodness respectively. The third chapter gives only fifteen -examples of the lives in which he acquired the other eight of the -Perfections. It looks very much as if the original plan of the -unknown author had been to give ten Birth Stories for each of the -Ten Perfections. And, curiously enough, the Northern Buddhists have -a tradition that the celebrated teacher Aṣvagosha began to write a -work giving ten Births for each of the Ten Perfections, but died when -he had versified only thirty-four.[63] Now there is a Sanskrit work -called JĀTAKA MĀLĀ, as yet unpublished, but of which there are several -MSS. in Paris and in London, consisting of thirty-five Birth Stories -in mixed prose and verse, in illustration of the Ten Perfections.[64] -It would be premature to attempt to draw any conclusions from these -coincidences, but the curious reader will find in a Table below a -comparative view of the titles of the Jātakas comprised in the Cariyā -Piṭaka and in the Jātaka Mālā.[65] - -There is yet another work in the Pāli Piṭakas which constantly refers -to the Jātaka theory. The BUDDHAVAŊSA, which is a history of all the -Buddhas, gives an account also of the life of the Bodisat in the -character he filled during the lifetime of each of twenty-four of -the previous Buddhas. It is on that work that a great part of the -Pāli Introduction to our Jātaka Book is based, and most of the verses -in the first fifty pages of the present translation are quotations -from the Buddhavaŋsa. From this source we thus have authority for -twenty-four Birth Stories, corresponding to the first twenty-four of -the twenty-seven previous Buddhas,[66] besides the thirty-four in -illustration of the Perfections, and the other isolated ones I have -mentioned. - -Beyond this it is impossible yet to state what proportion of the -stories in the Jātaka Book can thus be traced back to the earlier -Pāli Buddhist literature; and it would be out of place to enter here -upon any lengthy discussion of the difficult question as to the date -of those earlier records. The provisional conclusions as to the age -of the Sutta and Vinaya reached by Dr. Oldenberg in the very able -introduction prefixed to his edition of the text of the Mahā Vagga, -and summarized at p. xxxviii of that work, will be sufficient for our -present purposes. It may be taken as so highly probable as to be almost -certain, that all those Birth Stories, which are not only found in the -so-called Jātaka Book itself, but are also referred to in these other -parts of the Pāli Piṭakas, are at least older than the Council of -Vesāli.[67] - -The Council of Vesāli was held about a hundred years after Gotama’s -death, to settle certain disputes as to points of discipline and -practice which had arisen among the members of the Order. The exact -date of Gotama’s death is uncertain;[68] and in the tradition regarding -the length of the interval between that event and the Council, the -‘hundred years’ is of course a round number. But we can allow for all -possibilities, and still keep within the bounds of certainty, if we fix -the date of the Council of Vesāli at within thirty years of 350 B.C. - -The members of the Buddhist Order of Mendicants were divided at that -Council--as important for the history of Buddhism as the Council of -Nice is for the history of Christianity--into two parties. One side -advocated the relaxation of the rules of the Order in ten particular -matters, the others adopted the stricter view. In the accounts of the -matter, which we at present only possess from the successors of the -stricter party (or, as they call themselves, the orthodox party), it -is acknowledged that the other, the laxer side, were in the majority; -and that when the older and more influential members of the Order -decided in favour of the orthodox view, the others held a council of -their own, called, from the numbers of those who attended it, the Great -Council. - -Now the oldest Ceylon Chronicle, the Dīpavaŋsa, which contains the only -account as yet published of what occurred at the Great Council, says as -follows:[69]-- - - “The monks of the Great Council turned the religion - upside down; - They broke up the original Scriptures, and made a - new recension; - A discourse put in one place they put in another; - They distorted the sense and the teaching of the Five - Nikāyas. - Those monks--knowing not what had been spoken at - length, and what concisely, - What was the obvious, and what was the higher - meaning-- - Attached new meaning to new words, as if spoken by - the Buddha, - And destroyed much of the spirit by holding to the - shadow of the letter. - In part they cast aside the Sutta and the Vinaya so - deep, - And made an imitation Sutta and Vinaya, changing - this to that. - The Pariwāra abstract, and the Six Books of Abhidhamma; - The Paṭisambhidā, the Niddesa, _and a portion of the - Jātaka_-- - So much they put aside, and made others in their - place!”... - -The animus of this description is sufficiently evident; and the -Dīpavaŋsa, which cannot have been written earlier than the fourth -century after the commencement of our era, is but poor evidence of the -events of seven centuries before. But it is the best we have; it is -acknowledged to have been based on earlier sources, and it is at least -reliable evidence that, according to Ceylon tradition, a book called -the Jātaka existed at the time of the Councils of Vesāli. - -As the Northern Buddhists are the successors of those who held the -Great Council, we may hope before long to have the account of it from -the other side, either from the Sanskrit or from the Chinese.[70] -Meanwhile it is important to notice that the fact of a Book of Birth -Stories having existed at a very early date is confirmed, not only by -such stories being found in other parts of the Pāli Piṭakas, but also -by ancient monuments. - -Among the most interesting and important discoveries which we owe to -recent archæological researches in India must undoubtedly be reckoned -those of the Buddhist carvings on the railings round the dome-shaped -relic shrines of Sānchi, Amaravatī, and Bharhut. There have been there -found, very boldly and clearly sculptured in deep bas-relief, figures -which were at first thought to represent merely scenes in Indian life. -Even so their value as records of ancient civilization would have -been of incalculable value; but they have acquired further importance -since it has been proved that most of them are illustrations of the -sacred Birth Stories in the Buddhist Jātaka book,--are scenes, that -is, from the life of Gotama in his last or previous births. This would -be incontestable in many cases from the carvings themselves, but it -is rendered doubly sure by the titles of Jātakas having been found -inscribed over a number of those of the bas-reliefs which have been -last discovered--the carvings, namely, on the railing at Bharhut. - -It is not necessary to turn aside here to examine into the details -of these discoveries. It is sufficient for our present inquiry into -the age of the Jātaka stories that these ancient bas-reliefs afford -indisputable evidence that the Birth Stories were already, at the end -of the third century B.C., considered so sacred that they were chosen -as the subjects to be represented round the most sacred Buddhist -buildings, and that they were already popularly known under the -technical name of ‘Jātakas.’ A detailed statement of all the Jātakas -hitherto discovered on these Buddhist railings, and other places, will -be found in one of the Tables appended to this Introduction; and it -will be noticed that several of those tales translated below in this -volume had thus been chosen, more than two thousand years ago, to fill -places of honour round the relic shrines of the Great Teacher. - -One remarkable fact apparent from that Table will be that the Birth -Stories are sometimes called in the inscriptions over the bas-reliefs -by names different from those given to them in the Jātaka Book in the -Pāli Piṭakas. This would seem, at first sight, to show that, although -the very stories as we have them must have been known at the time when -the bas-reliefs were carved, yet that the present collection, in which -different names are clearly given at the end of each story, did not -then exist. But, on the other hand, we not only find in the Jātaka Book -itself very great uncertainty as to the names,--the same stories being -called in different parts of the Book by different titles,[71]--but one -of these very bas-reliefs has actually inscribed over it two distinct -names in full![72] - -The reason for this is very plain. When a fable about a lion and -a jackal was told (as in No. 157) to show the advantage of a good -character, and it was necessary to choose a short title for it, it -was called ’The Lion Jātaka,’ or ‘The Jackal Jātaka,’ or even ’The -Good Character Jātaka’; and when a fable was told about a tortoise, to -show the evil results which follow on talkativeness (as in No. 215), -the fable might as well be called ‘The Chatterbox Jātaka’ as ‘The -Tortoise Jātaka,’ and the fable is referred to accordingly under both -those names. It must always have been difficult, if not impossible, to -fix upon a short title which should at once characterize the lesson -to be taught, and the personages through whose acts it was taught; -and different names would thus arise, and become interchangeable. -It would be wrong therefore to attach too much importance to the -difference of the names on the bas-reliefs and in the Jātaka Book. And -in translating the titles we need not be afraid to allow ourselves a -latitude similar to that which was indulged in by the early Buddhists -themselves. - -There is yet further evidence confirmatory of the Dīpavaŋsa tradition. -The Buddhist Scriptures are sometimes spoken of as consisting of nine -different divisions, or sorts of texts (Aŋgāni), of which the seventh -is ’Jātakas,’ or ‘The Jātaka Collection’ (Jātakaŋ). This division of -the Sacred Books is mentioned, not only in the Dīpavaŋsa itself, and -in the Sumaŋgala Vilāsinī, but also in the Aŋguttara Nikāya (one of -the later works included in the Pāli Piṭakas), and in the Saddharma -Puṇḍarīka (a late, but standard Sanskrit work of the Northern -Buddhists).[73] It is common, therefore, to both of the two sections of -the Buddhist Church; and it follows that it was probably in use before -the great schism took place between them, possibly before the Council -of Vesāli itself. In any case it is conclusive as to the existence of a -collection of Jātakas at a very early date. - - * * * * * - -The text of the Jātaka Book, as now received among the Southern -Buddhists, consists, as will be seen from the translation, not only -of the stories, but of an elaborate commentary, containing a detailed -Explanation of the verse or verses which occur in each of the stories; -an Introduction to each of them, giving the occasion on which it -is said to have been told; a Conclusion, explaining the connexion -between the personages in the Introductory Story and the characters -in the Birth Story; and finally, a long general Introduction to the -whole work. It is, in fact, an edition by a later hand of the earlier -stories; and though I have called it concisely the Jātaka Book, its -full title is ‘The Commentary on the Jātakas.’ - -We do not know either the name of the author of this work, or the date -when it was composed. The meagre account given at the commencement of -the work itself (below, pp. 1, 2) contains all our present information -on these points. Mr. Childers, who is the translator of this passage, -has elsewhere ascribed the work to Buddhaghosa;[74] but I venture to -think that this is, to say the least, very uncertain. - -We have, in the thirty-seventh chapter of the Mahāvaŋsa,[75] a perhaps -almost contemporaneous account of Buddhaghosa’s literary work; and it -is there distinctly stated, that after writing in India the Atthasālinī -(a commentary on the Dhammasaŋginī, the first of the Six Books of the -Abhidhamma Piṭaka), he went to Ceylon (about 430 A.D.) with the express -intention of translating the Siŋhalese commentaries into Pāli. There he -studied under the Thera Saŋghapāli, and having proved his efficiency by -his great work ‘The Path of Purity’ (Visuddhi-Magga, a compendium of -all Buddhism), he was allowed by the monks in Ceylon to carry out his -wish, and translate the commentaries. The Chronicle then goes on to say -that he did render ‘the whole Siŋhalese Commentary’ into Pāli. But it -by no means follows, as has been too generally supposed, that he was -the author of all the Pāli Commentaries we now possess. He translated, -it may be granted, the Commentaries on the Vinaya Piṭaka and on the -four great divisions (Nikāyas) of the Sutta Pitaka; but these works, -together with those mentioned above, would amply justify the very -general expression of the chronicler. The ‘Siŋhalese Commentary’ being -now lost, it is impossible to say what books were and what were not -included under that expression as used in the Mahāvaŋsa; and to assign -any Pāli commentary, other than those just mentioned, to Buddhaghosa, -some further evidence more clear than the ambiguous words of the Ceylon -Chronicle should be required. - -What little evidence we have as regards the particular work now in -question seems to me to tend very strongly in the other direction. -Buddhaghosa could scarcely have commenced his labours on the Jātaka -Commentary, leaving the works I have mentioned--so much more important -from his point of view--undone. Now I would ask the reader to imagine -himself in Buddhaghosa’s position, and then to read carefully the -opening words of our Jātaka Commentary as translated below, and -to judge for himself whether they could possibly be such words as -Buddhaghosa would probably, under the circumstances, have written. It -is a matter of feeling; but I confess I cannot think it possible that -he was the author of them. Three Elders of the Buddhist Order are there -mentioned with respect, but neither the name of Revata, Buddhaghosa’s -teacher in India, nor the name of Saŋghāpali, his teacher in Ceylon, -is even referred to; and there is not the slightest allusion either to -Buddhaghosa’s conversion, his journey from India, the high hopes he -had entertained, or the work he had already accomplished! This silence -seems to me almost as convincing as such negative evidence can possibly -be. - -If not however by Buddhaghosa, the work must have been composed after -his time; but probably not long after. It is quite clear from the -account in the Mahāvaŋsa, that before he came to Ceylon the Siŋhalese -commentaries had not been turned into Pāli; and on the other hand, -the example he had set so well will almost certainly have been -quickly followed. We know one instance at least, that of the Mahāvaŋsa -itself, which would confirm this supposition; and had the present work -been much later than his time, it would not have been ascribed to -Buddhaghosa at all. - -It is worthy of notice, perhaps, in this connexion, that the Pāli work -is not a translation of the Siŋhalese Commentary. The author three -times refers to a previous Jātaka Commentary, which possibly formed -part of the Siŋhalese work, as a separate book;[76] and in one case -mentions what it says only to overrule it.[77] Our Pāli work may have -been based upon it, but cannot be said to be a mere version of it. And -the present Commentary agrees almost word for word, from p. 58 to p. -124 of my translation, with the MADHURA-ATTHA-VILĀSINĪ, the Commentary -on the ‘Buddhavaŋsa’ mentioned above, which is not usually ascribed to -Buddhaghosa.[78] - -The Jātaka Book is not the only Pāli Commentary which has made use -of the ancient Birth Stories. They occur in numerous passages of the -different exegetical works composed in Ceylon, and the only commentary -of which anything is known in print, that on the Dhamma-padaŋ or -‘Collection of Scripture Verses,’ contains a considerable number of -them. Mr. Fausböll has published copious extracts from this Commentary, -which may be by Buddhaghosa, as an appendix to his edition of the text; -and the work by Captain Rogers, entitled ‘Buddhaghosa’s Parables’--a -translation from a Burmese book called ‘Dhammapada-vatthu’ (that is -’Stories connected with the Dhamma-padaŋ’)--consists almost entirely of -Jātaka tales. - -In Siam there is even a rival collection of Birth Stories, which is -called PAṆṆĀSA-JĀTAKAŊ (’The Fifty Jātakas’), and of which an account -has been given us by M. Léon Feer;[79] and the same scholar has pointed -out that isolated stories, not contained in our collection, are also to -be found in the Pāli literature of that country.[80] The first hundred -and fifty tales in our collection are divided into three _Paṇṇāsas_, or -fifties;[81] but the Siamese collection cannot be either of these, as -M. Feer has ascertained that it contains no tales beginning in the same -way as any of those in either of these three ‘Fifties.’ - -In India itself the Birth Stories survived the fall, as some of them -had probably preceded the rise, of Buddhism. Not a few of them were -preserved by being included in the Mahā Bhārata, the great Hindu epic -which became the storehouse of Indian mythology, philosophy, and -folk-lore.[82] Unfortunately, the date of the final arrangement of the -Mahā Bhārata, is extremely uncertain, and there is no further evidence -of the continued existence of the Jātaka tales till we come to the time -of the work already frequently referred to--the Pancha Tantra. - -It is to the history of this book that Professor Benfey has devoted -that elaborate and learned Introduction which is the most important -contribution to the study of this class of literature as yet published; -and I cannot do better than give in his own words his final conclusions -as to the origin of this popular storybook:[83]-- - - “Although we are unable at present to give any certain information - either as to the author or as to the date of the work, we receive, - as it seems to me, no unimportant compensation in the fact, that it - turned out,[84] with a certainty beyond doubt, to have been originally - a Buddhist book. This followed especially from the chapter discussed - in § 225. But it was already indicated by the considerable number - of the fables and tales contained in the work, which could also be - traced in Buddhist writings. Their number, and also the relation - between the form in which they are told in our work, and that in which - they appear in the Buddhist writings, incline us--nay, drive us--to - the conclusion that the latter were the source from which our work, - within the circle of Buddhist literature, proceeded.... - - “The proof that our work is of Buddhist origin is of importance in - two ways: firstly--on which we will not here further insist--for the - history of the work itself; and secondly, for the determination of - what Buddhism is. We can find in it one more proof of that literary - activity of Buddhism, to which, in my articles on ‘India,’ which - appeared in 1840,[85] I had already felt myself compelled to assign - the most important place in the enlightenment and general intellectual - development of India. This view has since received, from year to year, - fresh confirmations, which I hope to bring together in another place; - and whereby I hope to prove that the very bloom of the intellectual - life of India (whether it found expression in Brahmanical or Buddhist - works) proceeded substantially from Buddhism, and is contemporaneous - with the epoch in which Buddhism flourished;--that is to say, from - the third century before Christ to the sixth or seventh century after - Christ. With that principle, said to have been proclaimed by Buddhism - in its earliest years, ‘that only _that_ teaching of the Buddha’s is - true which contraveneth not sound reason,’[86] the autonomy of man’s - Intellect was, we may fairly say, effectively acknowledged; the whole - relation between the realms of the knowable and of the unknowable - was subjected to its control; and notwithstanding that the actual - reasoning powers, to which the ultimate appeal was thus given, were - in fact then not altogether sound, yet the way was pointed out by - which Reason could, under more favourable circumstances, begin to - liberate itself from its failings. We are already learning to value, - in the philosophical endeavours of Buddhism, the labours, sometimes - indeed quaint, but aiming at thoroughness and worthy of the highest - respect, of its severe earnestness in inquiry. And that, side by - side with this, the merry jests of light, and even frivolous poetry - and conversation, preserved the cheerfulness of life, is clear from - the prevailing tone of our work, and still more so from the probable - Buddhist origin of those other Indian story-books which have hitherto - become known to us.” - -Professor Benfey then proceeds to show that the Pancha Tantra consisted -originally, not of five, but of certainly eleven, perhaps of twelve, -and just possibly of thirteen books; and that its original design was -to teach princes right government and conduct.[87] The whole collection -had then a different title descriptive of this design; and it was only -after a part became detached from the rest that that part was called, -for distinction’s sake, the Pancha Tantra, or Five Books. When this -occurred it is impossible to say. But it was certainly the older and -larger collection, not the present Pancha Tantra, which travelled into -Persia, and became the source of the whole of the extensive ‘Kalilag -and Damnag’ literature.[88] - -The Arabian authors of the work translated (through the ancient -Persian) from this older collection assign it to a certain Bidpai; -who is said to have composed it in order to instruct Dabschelim, -the successor of Alexander in his Indian possessions, in worldly -wisdom.[89] There may well be some truth in this tradition. And when -we consider that the ‘Barlaam and Josaphat’ literature took its origin -at the same time, and in the same place, as the ’Kalilag and Damnag’ -literature; that both of them are based upon Buddhist originals taken -to Bagdad in the sixth century of our era; and that it is precisely -such a book as the Book of Birth Stories from which they could have -derived all that they borrowed; it is difficult to avoid connecting -these facts together by the supposition that the work ascribed to -Bidpai may, in fact, have been a selection of those Jātaka stories -bearing more especially on the conduct of life, and preceded, like -our own collection, by a sketch of the life of the Buddha in his last -birth. Such a supposition would afford a reasonable explanation of -some curious facts which have been quite inexplicable on the existing -theory. If the Arabic ‘Kalilah and Dimnah’ was an exact translation, -in our modern sense of the word translation, of an exact translation -of a Buddhist work, how comes it that the various copies of the -‘Kalilah and Dimnah’ differ so greatly, not only among themselves, -but from the lately discovered Syriac ‘Kalilag and Damnag,’ which was -also, according to the current hypothesis, a translation of the same -original?--how comes it that in these translations from a Buddhist -book there are no references to the Buddha, and no expressions on the -face of them Buddhistic? If, on the other hand, the later writers had -merely derived their subject-matter from a Buddhist work or works, and -had composed what were in effect fresh works on the basis of such an -original as has been suggested, we can understand how the different -writers might have used different portions of the material before them, -and might have discarded any expressions too directly in contradiction -with their own religious beliefs. - -The first three of those five chapters of the work ascribed to Bidpai -which make up the Pancha Tantra, are also found in a form slightly -different, but, on the whole, essentially the same, in two other -Indian Story-books,--the KATHĀ-SARIT-SĀGARA (Ocean of the Rivers of -Stories), composed in Sanskrit by a Northern Buddhist named _Somadeva_ -in the twelfth century, and in the well-known HITOPADESA, which is -a much later work. If Somadeva had had the Pancha Tantra in its -present form before him, he would probably have included the whole -five books in his encyclopædic collection; and the absence from the -Kathā-Sarit-Sāgara of the last two books would tend to show that when -he wrote his great work the Pancha Tantra had not been composed, or at -least had not reached the North of India. - -Somadeva derived his knowledge of the three books he does give from the -VṚIHAT-KATHĀ, a work ascribed to Guṇādhya, written in the Paiṣāchī -dialect, and probably at least as early as the sixth century.[90] -This work, on which Somadeva’s whole poem is based, is lost. But Dr. -Bühler has lately discovered another Sanskrit poem, based on that -earlier work, written in Kashmīr by Kshemendra at the end of the -eleventh century, and called, like its original, Vṛihat-Kathā; and -as Somadeva wrote quite independently of this earlier poem, we may -hope that a comparison of the two Sanskrit works will afford reliable -evidence of the contents of the Old Vṛihat-Kathā.[91] - -I should also mention here that another well-known work, the -VETĀLA-PAÑCA-VIṄSATĪ (the Twenty-five Tales of a Demon), is -contained in both the Sanskrit poems, and was therefore probably also -in Guṇādhya’s collection; but as no Jātaka stories have been as yet -traced in it, I have simply included it for purposes of reference in -Table I., together with the most important of those of the later Indian -story-books of which anything certain is at present known. - - * * * * * - -There remains only to add a few words on the mode in which the stories, -whose history in Europe and in India I have above attempted to trace, -are presented to us in the Jātaka Book. - -Each story is introduced by another explaining where and why it -was told by the Buddha; the Birth Story itself being called the -_Atīta-vatthu_ or Story of the Past, and the Introductory Story the -_Paccuppanna-vatthu_ or Story of the Present. There is another book in -the Pāli Piṭakas called APADĀNAŊ, which consists of tales about the -lives of the early Buddhists; and many of the Introductory Stories -in the Jātaka Book (such, for instance, as the tale about Little -Roadling, No. 4, or the tale about Kumāra Kassapa, No. 12) differ very -little from these Apadānas. Other of the Introductory Stories (such, -for instance, as No. 17 below) seem to be mere repetitions of the -principal idea of the story they introduce, and are probably derived -from it. That the Introductory Stories are entirely devoid of credit -is clear from the fact that different Birth Stories are introduced as -having been told at the same time and place, and in answer to the same -question. Thus no less than ten stories are each said to have been told -to a certain love-sick monk as a warning to him against his folly;[92] -the closely-allied story given below as the Introduction to Birth Story -No. 30 appears also as the Introduction to at least four others;[93] -and there are many other instances of a similar kind.[94] - -After the two stories have been told, there comes a Conclusion, in -which the Buddha identifies the personages in the Birth Story with -those in the Introductory Story; but it should be noticed that in one -or two cases characters mentioned in the Atīta-vatthu are supposed not -to have been reborn on earth at the time of the Paccuppanna-vatthu.[95] -And the reader must of course avoid the mistake of importing Christian -ideas into this Conclusion by supposing that the identity of the -persons in the two stories is owing to the passage of a ‘soul’ from the -one to the other. Buddhism does not teach the Transmigration of Souls. -Its doctrine (which is somewhat intricate, and for a fuller statement -of which I must refer to my Manual of Buddhism[96]) would be better -summarized as the Transmigration of Character; for it is entirely -independent of the early and widely-prevalent notion of the existence -within each human body of a distinct soul, or ghost, or spirit. The -Bodisat, for instance, is not supposed to have a Soul, which, on the -death of one body, is transferred to another; but to be the inheritor -of the Character acquired by the previous Bodisats. The insight and -goodness, the moral and intellectual perfection which constitute -Buddhahood, could not, according to the Buddhist theory, be acquired -in one lifetime: they were the accumulated result of the continual -effort of many generations of successive Bodisats. The only thing which -continues to exist when a man dies is his _Karma_, the result of his -words and thoughts and deeds (literally his ‘doing’); and the curious -theory that this result is concentrated in some new individual is due -to the older theory of soul. - -In the case of one Jātaka (Fausböll, No. 276), the Conclusion is -wholly in verse; and in several cases the Conclusion contains a verse -or verses added by way of moral. Such verses, when they occur, are -called _Abhisambuddha-gāthā_, or Verses spoken by the Buddha, not when -he was still only a Bodisat, but when he had become a Buddha. They -are so called to distinguish them from the similar verses inserted in -the Birth Story, and spoken there by the Bodisat. Each story has its -verse or verses, either in the _Atīta-vatthu_ or in the Conclusion, -and sometimes in both. The number of cases in which all the verses are -_Abhisambuddha-gāthā_ is relatively small (being only one in ten of the -Jātakas published[97]); and the number of cases in which they occur -together with verses in the _Atīta-vatthu_ is very small indeed (being -only five out of the three hundred Jātakas published[98]); in the -remaining two hundred and sixty-five the verse or verses occur in the -course of the Birth Story, and are most generally spoken by the Bodisat -himself. - -There are several reasons for supposing that these verses are older -than the prose which now forms their setting. The Ceylon tradition goes -so far as to say that the original Jātaka Book, now no longer extant, -consisted of the verses alone; that the Birth Stories are Commentary -upon them; and the Introductory Stories, the Conclusions and the -‘_Pada-gata-sannaya_,’ or word-for-word explanation of the verses, -are Commentary on this Commentary.[99] And archaic forms and forced -constructions in the verses (in striking contrast with the regularity -and simplicity of the prose parts of the book), and the corrupt state -in which some of the verses are found, seem to point to the conclusion -that the verses are older. - -But I venture to think that, though the present form of the verses -may be older than the present form of the Birth Stories, the latter, -or most of the latter, were in existence first; that the verses, -at least in many cases, were added to the stories, after they had -become current; and that the Birth Stories without verses in them at -all--those enumerated in the list in note 1 on the last page, where -the verses are found only in the Conclusion--are, in fact, among the -oldest, if not the oldest, in the whole collection. For any one who -takes the trouble to go through that list seriatim will find that it -contains a considerable number of those stories which, from their being -found also in the Pāli Piṭakas or in the oldest European collections, -can already be proved to belong to a very early date. The only -hypothesis which will reconcile these facts seems to me to be that the -Birth Stories, though probably originally older than the verses they -contain, were handed down in Ceylon till the time of the compilation of -our present Jātaka Book, in the Siŋhalese language; whilst the verses -on the other hand were not translated, but were preserved as they were -received, in Pāli. - -There is another group of stories which seems to be older than most -of the others; those, namely, in which the Bodisat appears as a sort -of chorus, a moralizer only, and not an actor in the play, whose part -may have been an addition made when the story in which it occurs was -adopted by the Buddhists. Such is the fable above translated of the -Ass in the Lion’s Skin, and most of the stories where the Bodisat is a -_rukkha-devatā_--the fairy or genius of a tree.[100] But the materials -are insufficient at present to put this forward as otherwise than a -mere conjecture. - -The arrangement of the stories in our present collection is a most -unpractical one. They are classified, not according to their contents, -but according to the number of verses they contain. Thus, the First -division (Nipāta) includes those one hundred and fifty of the stories -which have only one verse; the Second, one hundred stories, each -having two verses; the Third and Fourth, each of them fifty stories, -containing respectively three and four verses each; and so on, the -number of stories in each division decreasing rapidly after the number -of verses exceeds four; and the whole of the five hundred and fifty -Jātakas being contained in twenty-two Nipātas. Even this division, -depending on so unimportant a factor as the number of the verses, is -not logically carried out; and the round numbers of the stories in the -first four divisions are made up by including in them stories which, -according to the principle adopted, should not properly be placed -within them. Thus several Jātakas are only mentioned in the first -two Nipātas to say that they will be found in the later ones;[101] -and several Jātakas given with one verse only in the First Nipāta, -are given again with more verses in those that follow;[102] and -occasionally a story is even repeated, with but little variation, in -the same Nipāta.[103] - -On the other hand, several Jātakas, which count only as one story -in the present enumeration, really contain several different tales -or fables. Thus, for instance, the Kulāvaka Jātaka (On Mercy to -Animals)[104] consists of seven stories woven, not very closely, -into one. The most striking instance of this is perhaps the Ummagga -Jātaka, not yet published in the Pāli, but of which the Siŋhalese -translation by the learned Baṭuwan Tudāwa occupies two hundred and -fifty pages octavo, and consists of a very large number (I have not -counted them, and there is no index, but I should think they amount -to more than one hundred and fifty) of most entertaining anecdotes. -Although therefore the Birth Stories are spoken of as ‘The five -hundred and fifty Jātakas,’ this is merely a round number reached by -an entirely artificial arrangement, and gives no clue to the actual -number of stories. It is probable that our present collection contains -altogether (including the Introductory Stories where they are not mere -repetitions) between two and three thousand independent tales, fables, -anecdotes, and riddles. - -Nor is the number 550 any more exact (though the discrepancy in this -case is not so great) if it be supposed to record, not the number of -stories, but the number of distinct births of the Bodisat. In the -Kulāvaka Jātaka, just referred to (the tale On Mercy to Animals), there -are two consecutive births of the future Buddha; and on the other hand, -none of the six Jātakas mentioned in note 1, p. lxxx, represents a -distinct birth at all--the Bodisat is in them the same person as he is -in the later Jātakas in which those six are contained. - - * * * * * - -From the facts as they stand it seems at present to be the most -probable explanation of the rise of our Jātaka Book to suppose that it -was due to the religious faith of the Indian Buddhists of the third -or fourth century B.C., who not only repeated a number of fables, -parables, and stories ascribed to the Buddha, but gave them a peculiar -sacredness and a special religious significance by identifying the best -character in each with the Buddha himself in some previous birth. From -the time when this step was taken, what had been merely parables or -fables became ‘Jātakas,’ a word invented to distinguish, and used only -of, those stories which have been thus sanctified. The earliest use -of that word at present known is in the inscriptions on the Buddhist -Tope at Bhārhut; and from the way in which it is there used it is clear -that the word must have then been already in use for some considerable -time. But when stories thus made sacred were popularly accepted among -people so accustomed to literary activity as the early Buddhists, the -natural consequence would be that the Jātakas should have been brought -together into a collection of some kind; and the probability of this -having been done at a very early date is confirmed, firstly, by the -tradition of the difference of opinion concerning a Jātaka Book at the -Councils of Vesāli; and secondly by the mention of a Jātaka Book in the -ninefold division of the Scriptures found in the Aŋguttara Nikāya and -in the Saddharma Puṇḍarīka. To the compiler of this, or of some early -collection, are probably to be ascribed the Verses, which in some cases -at least are later than the Stories. - -With regard to some of the Jātakas, among which may certainly be -included those found in the Pāli Piṭakas, there may well have been a -tradition, more or less reliable, as to the time and the occasion at -which they were supposed to have been uttered by the Buddha. These -traditions will have given rise to the earliest Introductory Stories, -in imitation of which the rest were afterwards invented; and these will -then have been handed down as commentary on the Birth Stories, till -they were finally made part of our present collection by its compiler -in Ceylon. That (either through their later origin, or their having -been much more modified in transmission) they represent a more modern -point of view than the Birth Stories themselves, will be patent to -every reader. There is a freshness and simplicity about the ’Stories -of the Past’ that is sadly wanting in the ‘Stories of the Present’; -so much so, that the latter (and this is also true of the whole long -Introduction containing the life of the Buddha) may be compared -more accurately with mediæval Legends of the Saints than with such -simple stories as Æsop’s Fables, which still bear a likeness to their -forefathers, the ‘Stories of the Past.’ - -The Jātakas so constituted were carried to Ceylon in the Pāli language, -when Buddhism was first introduced into that island (a date that is -not quite certain, but may be taken provisionally as about 200 B.C.); -and the whole was there translated into and preserved in the Siŋhalese -language (except the verses, which were left untranslated) until the -compilation in the fifth century A.D., and by an unknown author, of the -Pāli Jātaka Book, the translation of which into English is commenced in -this volume. - -When we consider the number of elaborate similes by which the arguments -in the Pāli Suttas are enforced, there can be no reasonable doubt -that the Buddha was really accustomed to teach much by the aid of -parables, and it is not improbable that the compiler was quite correct -in attributing to him that subtle sense of good-natured humour which -led to his inventing, as occasion arose, some fable or some tale of -a previous birth, to explain away existing failures in conduct among -the monks, or to draw a moral from contemporaneous events. It is even -already possible to point to some of the Jātakas as being probably the -oldest in the collection; but it must be left to future research to -carry out in ampler detail the investigation into the comparative date -of each of the stories, both those which are called ‘Stories of the -Past’ and those which are called ‘Stories of the Present.’ - -Besides the points which the teaching of the Jātakas has in common with -that of European moralists and satirists, it inculcates two lessons -peculiar to itself--firstly, the powerful influence of inherited -character; and secondly, the essential likeness between man and other -animals. The former of these two ideas underlies both the central -Buddhist doctrine of Karma and the theory of the Buddhas, views -certainly common among all the early Buddhists, and therefore probably -held by Gotama himself. And the latter of the two underlies and -explains the sympathy with animals so conspicuous in these tales, and -the frequency with which they lay stress upon the duty of kindness, and -even of courtesy, to the brute creation. It is curious to find in these -records of a strange and ancient faith such blind feeling after, such -vague foreshadowing of beliefs only now beginning to be put forward -here in the West; but it is scarcely necessary to point out that the -paramount value to us now of the Jātaka stories is historical. - -In this respect their value does not consist only in the evidence they -afford of the intercommunion between East and West, but also, and -perhaps chiefly, in the assistance which they will render to the study -of folk-lore;--that is, of the beliefs and habits of men in the earlier -stages of their development. The researches of Tylor and Waitz and -Peschel and Lubbock and Spencer have shown us that it is by this means -that it is most easily possible rightly to understand and estimate many -of the habits and beliefs still current among ourselves. But the chief -obstacle to a consensus of opinion in such studies is the insufficiency -and inaccuracy of the authorities on which the facts depend. While the -ancient literature of peoples more advanced usually ignores or passes -lightly over the very details most important from this point of view, -the accounts of modern travellers among the so-called savage tribes are -often at best very secondary evidence. It constantly happens that such -a traveller can only tell us the impression conveyed to his mind of -that which his informant holds to be the belief or custom of the tribe. -Such native information may be inaccurate, incomplete, or misleading; -and it reaches us only after filtration through a European mind more or -less able to comprehend it rightly. - -But in the Jātakas we have a nearly complete picture, and quite -uncorrupted and unadulterated by European intercourse, of the social -life and customs and popular beliefs of the common people of Aryan -tribes closely related to ourselves, just as they were passing through -the first stages of civilization. - -The popularity of the Jātakas as amusing stories may pass away. How can -it stand against the rival claims of the fairy tales of science, and -the entrancing, manysided story of man’s gradual rise and progress? -But though these less fabulous and more attractive stories shall -increasingly engage the attention of ourselves and of our children, we -may still turn with appreciation to the ancient Book of the Buddhist -Jātaka Tales as a priceless record of the childhood of our race. - - * * * * * - -I avail myself of this opportunity of acknowledging my indebtedness -to several friends whose assistance has been too continuous to be -specified on any particular page. Professor Childers, whose premature -death was so great a blow to Pāli studies, and whose name I never think -of without a feeling of reverent and grateful regret, had undertaken -the translation of the Jātakas, and the first thirty-three pages are -from his pen. They are the last memento of his earnest work: they stand -exactly as he left them. Professor Estlin Carpenter, who takes a deep -interest in this and cognate subjects, has been kind enough to read -through all the proofs, and I owe to his varied scholarship many useful -hints. And my especial thanks, and the thanks of any readers this work -may meet with, are above all due to Professor Fausböll, without whose -_editio princeps_ of the Pāli text, the result of self-denying labours -spread over many years, this translation would not have been undertaken. - - T. W. RHYS DAVIDS. - - - - -TABLES ILLUSTRATIVE OF THE HISTORY AND MIGRATIONS OF THE BUDDHIST BIRTH -STORIES. - - -TABLE I. - -INDIAN WORKS. - - 1. The JĀTAKA ATTHAVAṆṆANĀ. A collection, probably first made in the - third or fourth century B.C., of stories previously existing, and - ascribed to the Buddha, and put into its present form in Ceylon, in - the fifth century A.D. The Pāli text is being edited by Professor - Fausböll, of Copenhagen; vol. i. 1877, vol. ii. 1878, iii. in the - press. English translation in the present work. - - 1_a._ Siŋhalese translation of No. 1, called PAN SIYA PANAS JĀTAKA - POTA. Written in Ceylon in or about 1320 A.D. - - 1_b._ GUTTILA KĀWYAYA. A poetical version in Elu, or old Siŋhalese, of - one of the stories in 1_a_, by _Badawœttœ̅wa Unnānse_, about 1415. - Edited in Colombo, 1870, with introduction and commentary, by _Baṭuwan - Tuḍāwa_. - - 1_c_. KUSA JĀTAKAYA. A poetical version in Elu, or old Siŋhalese, of - one of the stories in 1_a_, by _Alagiawanna Mohoṭṭāle_, 1610. Edited - in Colombo, with commentary, 1868. - - 1_d_. _An Eastern Love Story_. Translation in verse of 1_c_, by - _Thomas Steele, C.C.S._, London, 1871. - - 1_e_. ASADISA JĀTAKAYA. An Elu poem, by _Rājādhirāja Siṅha_, king - of Ceylon in 1780. - - 2. The CARIYĀ PIṬAKA. A book of the Buddhist Scriptures of the fourth - century B.C., containing thirty-five of the oldest above stories. See - Table IV. - - 3. The JĀTAKA MĀLĀ. A Sanskrit work of unknown date, also containing - thirty-five of the oldest stories in No. 1. See Table IV. - - 4. The PAṆṆĀSA-JĀTAKAŊ or ‘50 Jātakas.’ A Pāli work written in Siam, - of unknown date and contents, but apparently distinct from No. 1. See - above, p. lxvii. - - 5. PANCHA TANTRA. ? Mediæval. See above, pp. lxviii-lxxii. - Text edited by _Kosegarten_, Bonn, 1848. - _Kielhorn_ and _Bühler_, Bombay, 1868. - - 6. Translations:--German, by _Benfey_, Leipzig, 1859. - - 7. French by _Dubois_, Paris, 1826. - - 8. French by _Lancerau_, Paris, 1871. - - 9. Greek by _Galanos_ and _Typaldos_, Athens, 1851. - - 10. HITOPADESA. Mediæval. Compiled principally from No. 2, with - additions from another unknown work. - - Text edited by _Carey_ and _Colebrooke_, Serampur, 1804. - _Hamilton_, London, 1810. - _Bernstein_, Breslau, 1823. - _Schlegel_ and _Lassen_, Bonn, 1829-1831. - _Nyālankar_, Calcutta, 1830 and 1844. - _Johnson_, Hertford, 1847 and 1864, with English version. - _Yates_, Calcutta, 1841. - _E. Arnold_, Bombay, 1859 ” - _Max Müller_, London, 1864-1868 ” - - 11. Translations:--English, by _Wilkins_, Bath, 1787; reprinted by - Nyālankar in his edition of the text. - - 12. English, by _Sir W. Jones_, Calcutta, 1816. - - 12_a_. English, by _E. Arnold_, London, 1861. - - 13. German, by _Max Müller_, Leipzig, 1844. - - 13_a_. German, by _Dursch_, Tübingen, 1853. - - 14. German, by _L. Fritze_, Breslau, 1874. - - 15. French, by _Langlés_, Paris, 1790. - - 16. French, by _Lancerau_, Paris, 1855. - - 17. Greek, by _Galanos_ and _Typaldos_, Athens, 1851. - - 18. VETĀLA PAÑCA VIŊṢATI. Twenty-five stories told by a Vetāla, or - demon. Sanskrit text in No. 32, vol. ii. pp. 288-293. - - 18_a_. Greek version of No. 18 added to No. 17. - - 19. VETHĀLA KATHEI. Tamil Version of No. 18. Edited by _Robertson_ in - ’A Compilation of Papers in the Tamil Language,’ Madras, 1839. - - 20. No. 19, translated into English by _Babington_, in ‘Miscellaneous - Translations from Oriental Languages,’ London, 1831. - - 21. No. 18, translated into Brajbakha, by _Surāt_, 1740. - - 22. BYTAL PACHISI. Translated from No. 21 into English by _Rāja Kāli - Krishṇa Bahadur_, Calcutta, 1834. See No. 41_a_. - - 22_a_. BAITAL PACHISI. Hindustani version of No. 21, Calcutta, 1805. - Edited by _Barker_, Hertford, 1855. - - 22_b_. English versions of 22_a_, by _J. T. Platts_, _Hollings_, and - _Barker_. - - 22_c_. VIKRAM AND THE VAMPIRE, or Tales of Hindu Devilry. Adopted from - 22_b_ by _Richard F. Burton_, London, 1870. - - 22_d_. German version of 22_a_, by _H. Oesterley_, in the ‘Bibliothek - Orientalischer Märchen und Erzählungen,’ 1873, with valuable - introduction and notes. - - 23. SSIDDI KÜR. Mongolian version of No. 18. - - 24. German versions of No. 23, by _Benjamin Bergmann_ in _Nomadische - Streifereien im Lande der Kalmücken_, i. 247 and foll., 1804; and by - _Juelg_, 1866 and 1868. - - 25. German version of No. 18, by _Dr. Luber_, Görz, 1875. - - 26. ṢUKA SAPTATI. The seventy stories of a parrot. - - 27. Greek version of No. 26, by _Demetrios Galanos_ and _G. K. - Typaldos_, _Psittakou Mythologiai Nukterinai_, included in their - version of Nos. 10 and 18. - - 28. Persian version of No. 26, now lost; but reproduced by _Nachshebi_ - under the title Tuti Nāmeh. - - 28_a_. TOTA KAHANI. Hindustāni version of 26. Edited by _Forbes_. - - 28_b_. English version of 28_a_, by the _Rev. G. Small_. - - 29. SIṄHĀSANA DVĀTRIṄṢATI. The thirty-two stories of the throne - of Vikramāditya; called also _Vikrama Caritra_. Edited in Madras, 1861. - - 29_a_. SINGHASAN BATTISI. Hindī version of 29. Edited by _Syed - Abdoolah_. - - 30. VATRIṢ SINGHĀSAN. Bengalī version of No. 29, Serampur, 1818. - - 31. ARJI BORJI CHAN. Mongolian version of No. 29. - - 32. VṚIHAT-KATHĀ. By _Guṇādhya_, probably about the sixth century; - in the Paiṣacī Prākrit. See above, p. lxxiii. - - 33. KATHĀ SARIT SĀGARA. The Ocean of the Rivers of Tales. It is - founded on No. 32. Includes No. 18, and a part of No. 5. The Sanskrit - text edited by _Brockhaus_, Leipzig, vol. i. with German translation, - 1839; vol. ii. text only, 1862 and 1866. Original by _Ṣrī Somadeva - Bhaṭṭa_, of Kashmīr, at the beginning of the twelfth century A.D. See - above, pp. lxxii, lxxiii. - - 34. VṚIHAT-KATHA. A Sanskrit version of No. 34, by _Kshemendra_, of - Kashmīr. Written independently of Somadeva’s work, No. 32. See above, - p. lxxiii. - - 35. PAÑCA DAṆḌA CHATTRA PRABANDHA. Stories about King Vikramāditya’s - magic umbrella. Jain Sanskrit. Text and German version by _Weber_, - Berlin, 1877. - - 36. VĀSAVADATTA. By _Subandhu_. Possibly as old as the sixth century. - Edited by _Fitz-Edward Hall_, in the _Bibliotheca Indica_, Calcutta, - 1859. This and the next are romances, not story-books. - - 37. KĀDAMBARĪ. By _Bāṇa Bhaṭṭa_, ? seventh century. Edited in - Calcutta, 1850; and again, 1872, by _Tarkavacaspati_. - - 38. Bengali version of No. 37, by _Tāra Shankar Tarkaratna_. Tenth - edition, Calcutta, 1868. - - 39. DASA-KUMĀRA-CARITA. By _Daṇḍin_, ? sixth century. Edited by - _Carey_, 1804; _Wilson_, 1846; and by _Bühler_, 1873. - - 39_a_. HINDOO TALES, founded on No. 39. By _P. W. Jacob_, London, 1873. - - 39_b_. UNE TÉTRADE. By _Hippolyte Fauche_, Paris, 1861-1863. Contains - a translation into French of No. 39. - - 40. KATHĀRṆAVA, the Stream of Tales. In four Books; the first being - No. 18, the second No. 29, the third and fourth miscellaneous. - - 41. PURUSHA-PARĪKSHĀ, the Adventures of King Hammīra. Probably of the - fourteenth century. By _Vidyāpati_. - - 41_a_. English translation of No. 41, by _Rājā Kāli Krishna_, - Serampur, 1830. See No. 22. - - 42. VĪRA-CARITAŊ, the Adventures of King Ṣālivāhana. - - - - -TABLE II. - -THE KALILAG AND DAMNAG LITERATURE. - - - 1. A lost Buddhist work in a language of Northern India, ascribed to - Bidpai. See above, pp. lxx-lxxii. - - 2. Pēlvī version, 531-579 A.D. By _Barzūyē_, the Court physician of - Khosru Nushírvan. See above, p. xxix. - - 3. KALILAG UND DAMNAG. Syrian version of No. 2. Published with German - translation by _Gustav Bickell_, and Introduction by Professor - _Benfey_, Leipzig, 1876. This and No. 15 preserve the best evidence of - the contents of No. 2, and of its Buddhist original or originals. - - 4. KALILAH WĀ DIMNAH (Fables of Bidpai). Arabic version of No. 3, - by _Abd-allah_, son of Almokaffa. Date about 750 A.D. Text of one - recension edited by _Silvestre de Sacy_, Paris, 1816. Other recensions - noticed at length in Ignazio Guidi’s ‘Studii sul testo Arabo del libro - di Calila e Dimna’ (Rome, 1873). - - 5. KALILA AND DIMNA. English version of No. 4, by _Knatchbull_, - Oxford, 1819. - - 6. DAS BUCH DES WEISEN. German version of No. 4, by _Wolff_, - Stuttgart, 1839. - - 7. STEPHANITĒS KAI ICHVĒLATĒS. Greek version of No. 4, by _Simeon - Seth_, about 1080 A.D. Edited by _Seb. Gottfried Starke_, Berlin, 1697 - (reprinted in Athens, 1851), and by _Aurivillius_, Upsala, 1786. - - 8. Latin version of No. 7, by _Father Possin_, at the end of his - edition of Pachymeres, Rome, 1866. - - 9. Persian translation of No. 4, by _Abdul Maali Nasr Allah_, - 1118-1153. Exists, in MS. only, in Paris, Berlin, and Vienna. - - 10. ANVĀR I SUHAILI. Persian translation, through the last, of No. 4, - by _Husain ben Ali el Vāiz U’l-Kāshifī_; end of the fifteenth century. - - 11. ANVĀR I SUHAILI, OR THE LIGHTS OF CANOPUS. English version of No. - 10, by _Edward Eastwick_, Hertford, 1854. - - 11_a_. Another English version of No. 10, by _Arthur N. Wollaston_ - (London, Allen). - - 12. LIVRE DES LUMIÈRES. French version of No. 10, by _David Sahid_, - d’Ispahan, Paris, 1644, 8vo. - - 13. DEL GOVERNO DE’ REGNI. Italian version of No. 7, Ferrara, 1583; by - _Giulio Nūti_. Edited by _Teza_, Bologna, 1872. - - 14. Hebrew version of No. 4, by _Joel_ (?), before 1250. Exists only - in a single MS. in Paris, of which the first part is missing. - - 15. DIRECTORIUM HUMANÆ VITÆ. Latin version of No. 14, by _John of - Capua_. Written 1263-1278. Printed about 1480, without date or name of - place. Next to No. 3 it is the best evidence of the contents of the - lost books Nos. 1 and 2. - - 16. German version of No. 15, also about 1480, but without date or - name of place. - - 17. Version in Ulm dialect of No. 16. Ulm, 1483. - - 18. _Baldo’s_ ‘ALTER ÆSOPUS.’ A translation direct from Arabic into - Latin (? thirteenth century.) Edited in _du Meril’s_ ‘Poesies inédites - du moyen age,’ Paris, 1854. - - 19. CALILA É DYMNA. Spanish version of No. 4 (? through an unknown - Latin version). About 1251. Published in ‘Biblioteca de Autores - Españoles,’ Madrid, 1860, vol. 51. - - 20. CALILA ET DIMNA. Latin version of the last, by _Raimond de - Beziers_, 1313. - - 21. CONDE LUCANOR. By _Don Juan Manuel_ (died 1347), grandson of St. - Ferdinand of Spain. Spanish source not certain. - - 22. SINBAD THE SAILOR, or Book of the Seven Wise Masters. See - _Comparetti_, ‘Ricerche intorno al Libro di Sindibad,’ Milano, 1869. - - 23. CONTES ET NOUVELLES. By _Bonaventure des Periers_, Lyons, 1587. - - 24. EXEMPLARIO CONTRA LOS ENGAÑOS. 1493. Spanish version of the - Directorium. - - 25. DISCORSE DEGLI ANIMALI. Italian of last, by _Ange Firenzuola_, - 1548. - - 26. LA FILOSOFIA MORALE. By _Doni_, 1552. Italian of last but one. - - 27. _North’s_ English version of last, 1570. - - 28. FABLES by _La Fontaine_. - - First edition in vi. books, the subjects of which are mostly taken - from classical authors and from Planudes’s Æsop, Paris, 1668. - - Second edition in xi. books, the five later taken from Nos. 12 and 23, - Paris, 1678. - - Third edition in xii. books, Paris, 1694. - - - - -TABLE III. - -THE BARLAAM AND JOSAPHAT SERIES. - - -1. _St. John of Damascus’s Greek Text._ Seventh century A.D. First -edited by BOISSONADE, in his ‘Anecdota Græca,’ Paris, 1832, vol. iv. -Reprinted in Migne’s ‘Patrologia Cursus Completus, Series Græca,’ -tom. xcvi, pp. 836-1250, with the Latin translation by BILLY[105] in -parallel columns. Boissonade’s text is reviewed, and its imperfections -pointed out, by SCHUBART (who makes use of six Vienna MSS.) in the -‘Wiener Jahrbücher,’ vol. lxiii. - -2. _Syriac version_ of No. 1 exists only in MS. - -3. _Arabic version_ of No. 2 exists only in MS., one MS. being at least -as old as the eleventh century. - -4. _Latin version_ of No. 1, of unknown date and author, of which -MSS. of the twelfth century are still extant. There is a black-letter -edition (? Spiers, 1470) in the British Museum. It was adopted, with -abbreviations in several places, by VINCENTIUS BELLOVICENSIS, in his -‘Speculum Historiale’ (lib. xv. cap. 1-63); by JACOBUS A VORAGINE, in -his ‘Legenda Aurea’ (ed. _Grässe_, 1846); and was reprinted in full -in the editions of the works of St. John of Damascus, published at -Basel in the sixteenth century.[106] From this Latin version all the -later mediæval works on this subject are either directly or indirectly -derived. - -4_a_. An abbreviated version in Latin of the fourteenth century in the -British Museum. Arundel MS. 330, fol. 51-57. See Koch, No. 9, p. xiv. - -German:-- - -5. _Barlaam und Josaphat._ A poem of the thirteenth century, published -from a MS. in the Solms-Laubach Library by L. DIEFENBACH, under the -title ‘Mittheilungen über eine noch ungedruckte m.h.d. bearbeitung des -B. and J.’ Giessen, 1836. - -6. Another poem, partly published from an imperfect MS. at Zürich, by -FRANZ PFEIFFER, in Haupt’s ‘Zeitsch. f. d. Alterthum,’ i. 127-135. - -7. _Barlaam und Josaphat._ By RUDOLF VON EMS. Written about 1230. -Latest and best edition by FRANZ PFEIFFER, in ‘Dichtungen des -deutschen Mittelalters,’ vol. iii., Leipzig, 1843. This popular -treatment of the subject exists in numerous MSS. - -7. _Die Hÿstorí Josaphat und Barlaam._ Date and author not named. -Black-letter. Woodcuts. Title on last page. Fifty-six short chapters. -Quaint and forcible old German. A small folio in the British Museum. - -8. _Historia von dem Leben der zweien_ H. _Beichtiger Barlaam Eremiten, -und Josaphat des König’s in Indien Sohn, etc._ Translated from the -Latin by the Counts of HELFFENSTEIN and HOHENZOLLERN, München, 1684. In -40 long chapters, pp. 602, 12mo. - -Dutch:-- - -9. _Het Leven en Bedryf van Barlaam den Heremit, en Josaphat Koning van -Indien._ Noo in Nederduits vertaalt door F. v. H., Antwerp, 1593, 12mo. - -A new edition of this version appeared in 1672. This is a long and -tedious prose version of the holy legend. - -French:-- - -8. Poem by GUI DE CAMBRAY (1200-1250). Edited by HERMANN ZOTENBERG and -PAUL MEYER in the ‘Bibliothek des Literarischen Vereins,’ in Stuttgart, -vol. lxxv., 1864. They mention, also (pp. 318-325):-- - -9. _La Vie de Seint Josaphaz._ Poem by CHARDRY. Edited by JOHN KOCH, -Heilbronn, 1879, who confirms the editors of No. 8 as to the following -old French versions, 10-15; and further adduces No. 11_a_. - -10. A third poem by an unknown author. - -11. A prose work by an unknown author--all three being of the 13th cent. - -11_a_. Another in MS. Egerton, 745, British Museum. - -12. A poem in French of the fifteenth century, based on the abstract in -Latin of No. 4, by JACOB DE VORAGINE. - -13. A Provençal tale in prose, containing only the story of Josafat and -the tales told by Barlaam, without the moralizations. - -14. A miracle play of about 1400. - -15. Another miracle play of about 1460. - -Italian:-- - -16. _Vita di san Giosafat convertito da Barlaam._ By GEO. ANTONIO -REMONDINI. Published about 1600, at Venezia and Bassano, 16mo. There is -a second edition of this, also without date; and a third, published in -Modena in 1768, with illustrations. - -17. _Storia de’ SS. Barlaam e Giosafatte._ By BOTTARI, Rome, 1734, -8vo., of which a second edition appeared in 1816. - -18. _La santissima vita di Santo Josafat, figluolo del Re Avenero, Re -dell’ India, da che ei nacque per infino ch’ei morì._ A prose romance, -edited by TELESFORO BINI from a MS. belonging to the Commendatore -Francesco de Rossi, in pp. 124-152 of a collection ‘Rime e Prose,’ -Lucca, 1852, 8vo. - -19. A prose _Vita da Santo Josafat_. In MS. Add. 10902 of the British -Museum, which Paul Mayer (see No. 8) says begins exactly as No. 18, but -ends differently. (See Koch, No. 9 above, p. xiii.) - -20. A _Rappresentatione di Barlaam e Josafat_ is mentioned by Frederigo -Palermo in his ‘I manuscritti Palatini de Firenze,’ 1860, vol. ii. p. -401. - -Skandinavian:-- - -A full account of all the Skandinavian versions is given in _Barlaam’s -ok Josaphat’s Saga_, by C. R. UNGER, Christiania, 1851, 8vo. - -Spanish:-- - -_Honesta, etc., historia de la rara vida de los famosos y singulares -sanctos Barlaam, etc._ By BALTASAT DE SANTA CRUZ. Published in the -Spanish dialect used in the Philippine Islands at Manila, 1692. A -literal translation of Billius (No. 1). - -English:-- - -In HORSTMANN’S ‘Altenglische Legenden,’ Paderborn, 1875, an Old English -version of the legend is published from the Bodleian MS. No. 779. There -is another recension of the same poem in the Harleian MS. No. 4196. -Both are of the fourteenth century; and of the second there is another -copy in the Vernon MS. See further, Warton’s ‘History of English -Poetry,’ i. 271-279, and ii. 30, 58, 308. - -Horstmann has also published a Middle English version in the ‘Program -of the Sagan Gymnasium,’ 1877. - -_The History of the Five Wise Philosophers; or, the Wonderful Relation -of the Life of Jehoshaphat the Hermit, Son of Avenerian, King of -Barma in India, etc._ By N. H. (that is, NICHOLAS HERICK), Gent., -London, 1711, pp. 128, 12mo. This is a prose romance, and an abridged -translation of the Italian version of 1600 (No. 16), and contains only -one fable (at p. 46) of the Nightingale and the Fowler. - -The work referred to on p. xlvi, under the title _Gesta Romanorum_, a -collection of tales with lengthy moralizations (probably sermons), was -made in England about 1300. It soon passed to the Continent, and was -repeatedly re-written in numerous MSS., with additions and alterations. -Three printed editions appeared between 1472 and 1475; and one of -these, containing 181 stories, is the source of the work now known -under this title. Tale No. 168 quotes Barlaam. The best edition of -the Latin version is by H. OESTERLEY, Berlin, 1872. The last English -translation is HOOPER’S, Bohn’s Antiquarian Library, London, 1877. The -Early English versions have been edited by SIR F. MADDEN; and again, in -vol. xxxiii. of the Extra Series of the Early English Text Society, by -S. J. H. HERRTAGE. - -_The Seven Sages_ (edited by THOMAS WRIGHT for the Percy Society, 1845) -also contains some Buddhist tales. - - - - -TABLE IV. - -COMPARISON OF THE CARIYĀ PIṬAKA AND THE JĀTAKA MĀLĀ. - - - 1. Akitte-cariyaŋ. Vyāghī-jātakaŋ. - 2. Saŋkha-c°. Ṣivi-j° (8). - 3. Danañjaya-c°. Kulmāsapiṇḍi-j°. - 4. Mahā-sudassana-c°. Ṣreshthi-j° (21). - 5. Mahā-govinda-c°. Avisajyaṣreshthi-j°. - 6. Nimi-rāja-c°. Ṣaṣa-j° (10). - 7. Canda-kumāra-c°. Agastya-j°. - 8. Sivi-rāja-c° (2). Maitribala-j°. - 9. Vessantara-c° (9). Viṣvantara-j° (9). - 10. Sasa-paṇḍita-c° (6). Yajña-j°. - 11. Sīlava-nāga-c° (J. 72). Sakra-j°. - 12. Bhuridatta-c°. Brāhmaṇa-j°. - 13. Campeyya-nāga-c°. Ummādayanti-j°. - 14. Cūla-bodhi-c°. Suparāga-j°. - 15. Māhiŋsa-rāja-c° (27). Matsya-j° (30). - 16. Ruru-rāja-c°. Vartaka-potaka-j° (29). - 17. Mātaŋga-c°. Kacchapa-j°. - 18. Dhammādhamma-devaputta-c°. Kumbha-j°. - 19. Jayadisa-c°. Putra-j°. - 20. Saŋkhapāla-c°. Visa-j°. - 21. Yudañjaya-c°. Ṣreshthi-j° (4). - 22. Somanassa-c°. Buddhabodhi-j°. - 23. Ayoghara-c° (33). Haŋsa-j°. - 24. Bhisa-c°. Mahābodhi-j°. - 25. Soma-paṇḍita-c° (32). Mahākapi-j° (27, 28). - 26. Temiya-c°. Ṣarabha-j°. - 27. Kapi-rāja-c° (25, 28). Ruru-j° (16). - 28. Saccahvaya-paṇḍita-c°. Mahākapi-j° (25, 27). - 29. Vaṭṭaka-potaka-c° (16). Kshānti-j°. - 30. Maccha-rāja-c° (15). Brahma-j°. - 31. Kaṇha-dipāyana-c°. Hasti-j°. - 32. Sutasoma-c° (25, 32). Sutasoma-j° (25, 32). - 33. Suvaṇṇa-sāma-c°. Ayogṛiha-j° (23). - 34. Ekarāja-c°. Mahisha-j°. - 35. Mahā-lomahaŋsa-c° (J. 94). Ṣatapatra-j°. - -For the above lists see _Feer_, ‘Etude sur les Jatakas,’ p. 58; -_Gogerly_, Journal of the Ceylon Branch of the Royal Asiatic Society, -1853; and _Fausböll_, ‘Five Jātakas,’ p. 59; and also above, pp. liii, -liv. It will be seen that there are seven tales with identical, and -one or two more with similar titles, in the two collections. Editions -of these two works are very much required. The Cambridge University -Library possesses a MS. of the former, with the various readings of -several other MSS. noted, for me, by Dewa Aranolis. - - - - -TABLE V. - -ALPHABETICAL LIST OF JĀTAKA STORIES IN THE MAHĀVASTU. - - - Arranged from Cowell and Eggeling’s ‘Catalogue of Buddhist Sanskrit - MSS. in the Possession of the Royal Asiatic Society (Hodgson - Collection).’ - - Amarāye karmārakādhītāye jātakaŋ. - Arindama-j° - Asthisenasya-j°. - Bhadravargikānaŋ-j°. - Campaka-nāgarāja-j°. - Godhā-j°. - Hastinī-j°. - Kāka-j°. - Uruvilva-kāṣyapādi-kāṣyapānaŋ-j°. - Ājnāta-Kauṇḍinya-j°. - Kinnarī-j°.(1] - Kṛicchapa-j°. - Kuṣa-j°. - Mañjerī-j°. - Markaṭa-j°. - Mṛigarājño surūpasya-j°. - Nalinīye rājakumārīye-j°. - Puṇyavanta-j°. - Pūrṇasya Maitrāyaṇī-putrasya-j°. - Rakshito-nāma-ṛishi-j°. - Ṛishabasya-j°. - Ṣakuntaka-j°. (Two with this title) - Ṣarakshepanaŋ-j°. - Ṣaratāŋ-j°. - Sārthuvāhasya-j°. - Ṣirī-j°. - Ṣirī-prabhasya mṛiga-rājasya-j°. - Ṣyāma-j°.[107] (Car. Piṭ. 33.) - Ṣyāmaka-j°. - Triṇakunīyaŋ nāma-j°. - Upali gaṅga palānaŋ-j°. - Vānarādhipa-j°. - Vara-j°. - Vijītāvasya Vaideha-rājño-j°. - Yaṣoda-j°. - Yosodharāye hārapradāna-j°. - Yosodharāye vyaghrībhūtāya-j°. - - - - -TABLE VI. - -PLACES AT WHICH THE TALES WERE TOLD. - - -M. Léon Feer has taken the trouble to count the number of times each of -the following places is mentioned at the commencement of the Commentary. - - Jetavana monastery 10 } 416 - Sāvatthi 6 } - - Veḷmana 49 } - Rājagaha 5 } 55 - Laṭṭhivanuyyāna 1 } - - Vesāli 4 - Kosambi 5 - Āḷavī 3 - Kuṇḍāladaha 3 - Kusa 2 - Magadha 2 - Dakkhiṇāgiri 1 - Migadāya 1 - Mithila 1 - By the Ganges 1 - ---- - 494 - - To which we may add from pp. 124-128 below-- - - Kapilavatthu 4 - ---- - 498 - ---- - - - - -TABLE VII. - -THE BODISATS. - -At his request the Rev. Spence Handy’s ‘paṇḍit’ made an analysis of -the number of times in which the Bodisat appears in the Buddhist Birth -Stories in each of the following characters:-- - - An ascetic 83 - A king 85 - A tree god 43 - A teacher 26 - A courtier 24 - A brāhman 24 - A king’s son 24 - A nobleman 23 - A learned man 22 - Sakka 20 - A monkey 18 - A merchant 13 - A man of property 12 - A deer 11 - A lion 10 - A wild duck 8 - A snipe 6 - An elephant 6 - A cock 5 - A slave 5 - An eagle 5 - A horse 4 - A bull 4 - Brahma 4 - A peacock 4 - A serpent 4 - A potter 3 - An outcast 3 - An iguana 3 - A fish 2 - An elephant driver 2 - A rat 2 - A jackal 2 - A crow 2 - A woodpecker 2 - A thief 2 - A pig 2 - A dog 1 - A curer of snake bites 1 - A gambler 1 - A mason 1 - A smith 1 - A devil dancer 1 - A student 1 - A silversmith 1 - A carpenter 1 - A water-fowl 1 - A frog 1 - A hare 1 - A kite 1 - A jungle cock 1 - A fairy 1 - ---- - 530 - ---- - - - - -TABLE VIII. - -JĀTAKAS ILLUSTRATED IN BAS-RELIEF ON THE ANCIENT MONUMENTS. - -Arranged from _General Cunningham’s_ ‘Stūpa of Bharhut.’ - - No. Plate Title inscribed on the stone. Title in the Jātaka Book. - - 1. xxv. Miga Jākata. Nigrodha-miga Jākata.[108] - - 2. xxv. Nāga[109] Jākata. Kakkaṭaka Jākata. - - 3. xxv. Yava-majhakiya Jātaka. ?[110] - - 4. xxv. Muga-pakhaya Jākata. Muga-pakkha Jākata. - - 5. xxvi. Laṭuwa Jākata. Laṭukikā Jākata. - - 6. xxvi. Cha-dantiya Jākata. Chad-danta Jākata. - - 7. xxvi. Isi-siŋgiya Jākata. Isa-siŋga Jākata. - - 8. xxvi.(?)Ya_mb_uma_ne_-ayavesi Jākata. Andha-bhūta Jākata. - - 9. xxvii. ?[111] Kuruŋga-miga Jākata. - - 10. xxvii. Haŋsa Jākata. Nacca Jākata.[112] - - 11. xxvii. Kinara Jākata. Canda-kinnara Jākata.[113] - - 12. xxvii. ?[111] Asadisa Jākata. - - 13. xxvii. ?[111] Jākata. Dasaratha Jākata. - - 14. xliii. Isi-migo Jākata. ?[114] - - 15. xlvi. Uda Jākata. ?[114] - - 16. xlvi. Secha Jākata. Dūbhiya-makkaṭa. - - 17. xlvii. Sujāto gahuto Jākata. Sujāta Jākata. - - 18. xlvii. {Biḍala Jākata. - {Kukuṭa Jākata. Kukkuṭa Jākata. - - 19. xlviii. Maghā-deviya Jākata. Makhā-deva Jākata.[115] - - 20. xlviii. Bhisa-haraniya Jākata. ?[114] - - 21. xviii. Vitura-panakaya Jākata.[116] Vidhūra Jākata. - - 22. xxviii. {Janako Rāja Jākata. Janaka Jākata. - {Sivala Devi Jākata. - - -There are numerous other scenes without titles, and not yet identified -in the Jātaka Book, but which are almost certainly illustrative of -Jātaka Stories; and several scenes with titles illustrative of passages -in the Nidāna Kathā of the Jātaka Book. So, for instance, Pl. xvi. fig. -1 is the worship in heaven of the Buddha’s Head-dress, whose reception -into heaven is described below, p. 86; and the heavenly mansion, the -Palace of Glory, is inscribed _Vejayanto Pāsādo_, the origin of which -name is explained below, p. 287. Plate xxviii. has a scene entitled -‘_Bhagavato Okkanti_’ (The Descent of the Blessed One),[117] in -illustration of Māyā Devi’s Dream (below, pp. 62, 63); and Plate lvii. -is a representation of the Presentation of the Jetavana Monastery -(below, pp. 130-133). The identifications of Nos. 12 and 13 in the -above list are very doubtful. - -Besides the above, Mr. Fergusson, in his ‘Tree and Serpent Worship,’ -has identified bas-reliefs on the Sanchi Tope in illustration of the -Sama and Asadisa Jātakas (Pl. xxxvi p. 181) and of the Vessantara -Jātaka (Pl. xxiv. p. 125); and there are other Jātaka scenes on the -Sanchi Tope not yet identified. - -Mr. Simpson also has been kind enough to show me drawings of -bas-reliefs he discovered in Afghanistān, two of which I have been able -to identify as illustrations of the Sumedha Jātaka (below, p. 11-13), -and another as illustrative of the scene described below on pp. 125, -126. - - - - - THE NIDĀNAKATHĀ - OR - THE THREE EPOCHS. - - -[vv. 1-11.] The Apa_nn_aka and other Births, which in times gone by -were recounted on various occasions by the great illustrious Sage, and -in which during a long period our Teacher and Leader, desirous of the -salvation of mankind, fulfilled the vast conditions of Buddhahood,[118] -were all collected together and added to the canon of Scripture by -those who made the recension of the Scriptures, and rehearsed by them -under the name of THE JĀTAKA. Having bowed at the feet of the Great -Sage, the lord of the world, by whom in innumerable existences[119] -boundless benefits were conferred upon mankind, and having paid -reverence to the Law, and ascribed honour to the Clergy, the receptacle -of all honour; and having removed all dangers by the efficacy of that -meritorious act of veneration and honour referring to the Three Gems, -I proceed to recite a Commentary upon this Jātaka, illustrating as it -does the infinite efficacy of the actions of great men--a commentary -based upon the method of exposition current among the inmates of the -Great Monastery. And I do so at the personal request of the elder -Atthadassin, who lives apart from the world and ever dwells with his -fraternity, and who desires the perpetuation of this chronicle of -Buddha; and likewise of Buddhamitta the tranquil and wise, sprung from -the race of Mahi_m_sāsaka, skilled in the canons of interpretation; and -moreover of the monk Buddhadeva of clear intellect. May all good men -lend me their favourable attention while I speak![120] - -Inasmuch as this comment on the Jātaka, if it be expounded after -setting forth the three Epochs, the distant, the middle, and proximate, -will be clearly understood by those who hear it by being understood -from the beginning, therefore I will expound it after setting forth -the three Epochs. Accordingly from the very outset it will be well -to determine the limits of these Epochs. Now the narrative of the -Bodhisatta’s existence, from the time that at the feet of Dīpankara -he formed a resolution to become a Buddha to his rebirth in the -Tusita heaven after leaving the Vessantara existence, is called the -Distant Epoch. From his leaving the Tusita heaven to his attainment -of omniscience on the throne of Knowledge, the narrative is called -the Intermediate Epoch. And the Proximate Epoch is to be found in the -various places in which he sojourned (during his ministry on earth). -The following is - - -THE DISTANT EPOCH. - -Tradition tells us that four asankheyyas[121] and a hundred thousand -cycles ago there was a city called Amaravatī. In this city there -dwelt a brahmin named Sumedha, of good family on both sides, on -the father’s and the mother’s side, of pure conception for seven -generations back, by birth unreproached and respected, a man comely, -well-favoured and amiable, and endowed with remarkable beauty. He -followed his brahminical studies without engaging in any other pursuit. -His parents died while he was still young. A minister of state, who -acted as steward of his property, bringing forth the roll-book of his -estate, threw open the stores filled with gold and silver, gems and -pearls, and other valuables, and said, “So much, young man, belonged -to your mother, so much to your father, so much to your grandparents -and great-grandparents,” and pointing out to him the property inherited -through seven generations, he bade him guard it carefully. The wise -Sumedha thought to himself, “After amassing all this wealth my parents -and ancestors when they went to another world took not a farthing with -them, can it be right that I should make it an object to take my wealth -with me when I go?” And informing the king of his intention, he caused -proclamation to be made[122] in the city, gave largess to the people, -and embraced the ascetic life of a hermit. - -To make this matter clear the STORY OF SUMEDHA must here be related. -This story, though given in full in the Buddhava_m_sa, from its being -in a metrical form, is not very easy to understand. I will therefore -relate it with sentences at intervals explaining the metrical -construction. - -Four asankheyyas and a hundred thousand cycles ago there was a city -called Amaravatī or Amara, resounding with the ten city cries, -concerning which it is said in Buddhava_m_sa, - - 12. Four asankheyyas and a hundred thousand cycles ago - A city there was called Amara, beautiful and pleasant, - Resounding with the ten cries, abounding in food and drink.[123] - -Then follows a stanza of Buddhava_m_sa, enumerating some of these cries, - - 13. The trumpeting of elephants, the neighing of horses, - (the sound of) drums, trumpets, and chariots, - And viands and drinks were cried, with the invitation, “Eat and - drink.” - -It goes on to say, - - 14. A city supplied with every requisite, engaged in every sort of - industry, - Possessing the seven precious things, thronged with dwellers of - many races; - The abode of devout men, like the prosperous city of the angels. - - 15. In the city of Amaravatī dwelt a brahmin named Sumedha, - Whose hoard was many tens of millions, blest with much wealth - and store; - - 16. Studious, knowing the Mantras, versed in the three Vedas, - Master of the science of divination and of the traditions and - observances of his caste. - -Now one day the wise Sumedha, having retired to the splendid upper -apartment of his house, seated himself cross-legged, and fell a -thinking. “Oh! wise man,[124] grievous is rebirth in a new existence, -and the dissolution of the body in each successive place where we are -reborn. I am subject to birth, to decay, to disease, to death,--it is -right, being such, that I should strive to attain the great deathless -Nirvā_n_a, which is tranquil, and free from birth, and decay, and -sickness, and grief and joy; surely there must be a road that leads to -Nirvā_n_a and releases man from existence.” Accordingly it is said, - - 17. Seated in seclusion, I then thought as follows: - Grievous is rebirth and the breaking up of the body. - - 18. I am subject to birth, to decay, to disease, - Therefore will I seek Nirvāna, free from decay and death, and - secure. - - 19. Let me leave this perishable body, this pestilent congregation - of vapours, - And depart without desires and without wants. - - 20. There is, there must be a road, it cannot but be: - I will seek this road, that I may obtain release from existence. - -Further he reasoned thus, “For as in this world there is pleasure as -the correlative of pain, so where there is existence there must be its -opposite the cessation of existence; and as where there is heat there -is also cold which neutralizes it, so there must be a Nirvā_n_a[125] -that extinguishes (the fires of) lust and the other passions; and as in -opposition to a bad and evil condition there is a good and blameless -one, so where there is evil Birth there must also be Nirvā_n_a, called -the Birthless, because it puts an end to all rebirth.” Therefore it is -said, - - 21. As where there is suffering there is also bliss, - So where there is existence we must look for non-existence. - - 22. And as where there is heat there is also cold, - So where there is the threefold fire of passion extinction must - be sought. - - 23. And as coexistent with evil there is also good, - Even so where there is birth[126] the cessation of birth should - be sought. - -Again he reasoned thus, “Just as a man who has fallen into a heap of -filth, if he beholds afar off a great pond covered with lotuses of five -colours, ought to seek that pond, saying, ‘By what way shall I arrive -there?’ but if he does not seek it the fault is not that of the pond; -even so where there is the lake of the great deathless Nirvā_n_a for -the washing of the defilement of sin, if it is not sought it is not the -fault of the lake. And just as a man who is surrounded by robbers, if -when there is a way of escape he does not fly it is not the fault of -the way but of the man; even so when there is a blessed road loading -to Nirvā_n_a for the man who is encompassed and held fast by sin, its -not being sought is not the fault of the road but of the person. And as -a man who is oppressed with sickness, there being a physician who can -heal his disease, if he does not get cured by going to the physician -that is no fault of the physician; even so if a man who is oppressed by -the disease of sin seeks not a spiritual guide who is at hand and knows -the road which puts an end to sin, the fault lies with him and not with -the sin-destroying teacher.” Therefore it is said, - - 24. As a man fallen among filth, beholding a brimming lake, - If he seek not that lake, the fault is not in the lake; - - 25. So when there exists a lake of Nirvā_n_a that washes the stains - of sin, - If a man seek not that lake, the fault is not in the lake of - Nirvā_n_a. - - 26. As a man beset with foes, there being a way of escape, - If he flee not away, the fault is not with the road; - - 27. So when there is a way of bliss, if a man beset with sin - Seek not that road, the fault is not in the way of bliss. - - 28. And as one who is diseased, there being a physician at hand, - If he bid him not heal the disease, the fault is not in the - healer: - - 29. So if a man who is sick and oppressed with the disease of sin - Seek not the spiritual teacher, the fault is not in the teacher. - -And again he argued, “As a man fond of gay clothing, throwing off a -corpse bound to his shoulders, goes away rejoicing, so must I, throwing -off this perishable body, and freed from all desires, enter the city -of Nirvā_n_a. And as men and women depositing filth on a dungheap do -not gather it in the fold or skirt of their garments, but loathing -it, throw it away, feeling no desire for it; so shall I also cast off -this perishable body without regret, and enter the deathless city of -Nirvā_n_a. And as seamen abandon without regret an unseaworthy ship and -escape, so will I also, leaving this body, which distils corruption -from its nine festering apertures, enter without regret the city of -Nirvā_n_a. And as a man carrying various sorts of jewels, and going on -the same road with a band of robbers, out of fear of losing his jewels -withdraws from them and gains a safe road; even so this impure body -is like a jewel-plundering robber, if I set my affections thereon the -precious spiritual jewel of the sublime path of holiness will be lost -to me, therefore ought I to enter the city of Nirvā_n_a, forsaking -this robber-like body.” Therefore it is said, - - 30. As a man might with loathing shake off a corpse bound upon his - shoulders, - And depart secure, independent, master of himself; - - 31. Even so let me depart, regretting nothing, wanting nothing, - Leaving this perishable body, this collection of many foul - vapours. - - 32. And as men and women deposit filth upon a dungheap, - And depart regretting nothing, wanting nothing, - - 33. So will I depart, leaving this body filled with foul vapours, - As one leaves a cesspool after depositing ordure there. - - 34. And as the owners forsake the rotten bark that is shattered and - leaking, - And depart without regret or longing, - - 35. So shall I go, leaving this body with its nine apertures ever - running, - As its owners desert the broken ship. - - 36. And as a man carrying wares, walking with robbers, - Seeing danger of losing his wares, parts company with the - robbers and gets him gone, - - 37. Even so is this body like a mighty robber,-- - Leaving it I will depart through fear of losing good. - -Having thus in nine similes pondered upon the advantages connected -with retirement from the world, the wise Sumedha gave away at his own -house, as aforesaid, an immense hoard of treasure to the indigent -and wayfarers and sufferers, and kept open house. And renouncing all -pleasures, both material and sensual, departing from the city of Amara, -away from the world in Himavanta he made himself a hermitage near the -mountain called Dhammaka, and built a hut and a perambulation hall free -from the five defects which are hindrances (to meditation). And with -a view to obtain the power residing in the supernatural faculties, -which are characterized by the eight causal qualities described in the -words beginning “With a mind thus tranquillised,”[127] he embraced in -that hermitage the ascetic life of a _R_ishi, casting off the cloak -with its nine disadvantages, and wearing the garment of bark with its -twelve advantages. And when he had thus given up the world, forsaking -this hut, crowded with eight drawbacks, he repaired to the foot of a -tree with its ten advantages, and rejecting all sorts of grain lived -constantly upon wild fruits. And strenuously exerting himself both -in sitting and in standing and in walking, within a week he became -the possessor of the eight Attainments, and of the five Supernatural -Faculties; and so, in accordance with his prayer, he attained the might -of supernatural knowledge. Therefore it is said, - - 38. Having pondered thus I gave many thousand millions of wealth - To rich and poor, and made my way to Himavanta. - - 39. Not far from Himavanta is the mountain called Dhammaka, - Here I made an excellent hermitage, and built with care a leafy - hut. - - 40. There I built me a cloister, free from five defects, - Possessed of the eight good qualities, and attained the strength - of the supernatural Faculties. - - 41. Then I threw off the cloak possessed of the nine faults, - And put on the raiment of bark possessed of the twelve advantages. - - 42. I left the hut, crowded with the eight drawbacks, - And went to the tree-foot possessed of ten advantages.[128] - - 43. Wholly did I reject the grain that is sown and planted, - And partook of the constant fruits of the earth, possessed of - many advantages. - - 44. Then I strenuously strove, in sitting, in standing, and in - walking, - And within seven days attained the might of the Faculties.[129] - -Now while the hermit Sumedha, having thus attained the strength -of supernatural knowledge, was living in the bliss of the (eight) -Attainments, the Teacher Dīpankara appeared in the world. At the moment -of his conception, of his birth, of his attainment of Buddhahood, of -his preaching his first discourse, the whole universe of ten thousand -worlds trembled, shook and quaked, and gave forth a mighty sound, and -the thirty-two prognostics showed themselves. But the hermit Sumedha, -living in the bliss of the Attainments, neither heard that sound nor -beheld those signs. Therefore it is said, - - 45. Thus when I had attained the consummation, while I was subjected - to the Law, - The Conqueror named Dīpankara, chief of the universe, appeared. - - 46. At his conception, at his birth, at his Buddhahood, at his - preaching, - I saw not the four signs, plunged in the blissful trance of - meditation. - -At that time Dīpankara Buddha, accompanied by a hundred thousand -saints, wandering his way from place to place, reached the city of -Ramma, and took up his residence in the great monastery of Sudassana. -And the dwellers of the city of Ramma heard it said, “Dīpankara, lord -of ascetics, having attained supreme Buddhaship, and set on foot the -supremacy of the Law, wandering his way from place to place, has come -to the town of Ramma, and dwells at the great monastery of Sudassana.” -And taking with them ghee and butter and other medicinal requisites -and clothes and raiment, and bearing perfumes and garlands and other -offerings in their hands, their minds bent towards the Buddha, the -Law, and the Clergy, inclining towards them, hanging upon them, -they approached the Teacher and worshipped him, and presenting the -perfumes and other offerings, sat down on one side. And having heard -his preaching of the Law, and invited him for the next day, they rose -from their seats and departed. And on the next day, having prepared -almsgiving for the poor, and having decked out the town, they repaired -the road by which the Buddha was to come, throwing earth in the places -that were worn away by water and thereby levelling the surface, and -scattering sand that looked like strips of silver. And they sprinkled -fragrant roots and flowers, and raised aloft flags and banners of -many-coloured cloths, and set up banana arches and rows of brimming -jars. Then the hermit Sumedha, ascending from his hermitage, and -proceeding through the air till he was above those men, and beholding -the joyous multitude, exclaimed, “What can be the reason?” and -alighting stood on one side and questioned the people, “Tell me, why -are you adorning this road?” Therefore it is said, - - 47. In the region of the border districts, having invited the Buddha, - With joyful hearts they are clearing the road by which he should - come. - - 48. And I at that time leaving my hermitage, - Rustling my barken tunic, departed through the air. - - 49. And seeing an excited multitude joyous and delighted, - Descending from the air I straightway asked the men, - - 50. The people is excited, joyous and happy, - For whom is the road being cleared, the path, the way of his - coming? - -And the men replied, “Lord Sumedha, dost thou not know? Dīpankara -Buddha, having attained supreme Knowledge, and set on foot the reign -of the glorious Law, travelling from place to place, has reached our -town, and dwells at the great monastery Sudassana; we have invited -the Blessed One, and are making ready for the blessed Buddha the road -by which he is to come.” And the hermit Sumedha thought, “The very -sound of the word Buddha is rarely met with in the world, much more -the actual appearance of a Buddha; it behoves me to join those men in -clearing the road.” He said therefore to the men, “If you are clearing -this road for the Buddha, assign to me a piece of ground, I will clear -the ground in company with you.” They consented, saying, “It is well;” -and perceiving the hermit Sumedha to be possessed of supernatural -power, they fixed upon a swampy piece of ground, and assigned it to -him, saying, “Do thou prepare this spot.” Sumedha, his heart filled -with joy of which the Buddha was the cause, thought within himself, “I -am able to prepare this piece of ground by supernatural power, but if -so prepared it will give me no satisfaction; this day it behoves me to -perform menial duties;” and fetching earth he threw it upon the spot. - -But ere the ground could be cleared by him,--with a train of a hundred -thousand miracle-working saints endowed with the six supernatural -faculties, while angels offered celestial wreaths and perfumes, while -celestial hymns rang forth, and men paid their homage with earthly -perfumes and with flowers and other offerings, Dīpankara endowed with -the ten Forces, with all a Buddha’s transcendant majesty, like a lion -rousing himself to seek his prey on the Vermilion plain, came down into -the road all decked and made ready for him. Then the hermit Sumedha--as -the Buddha with unblenching eyes approached along the road prepared for -him, beholding that form endowed with the perfection of beauty, adorned -with the thirty-two characteristics of a great man, and marked with -the eighty minor beauties, attended by a halo of a fathom’s depth, and -sending forth in streams the six-hued Buddha-rays, linked in pairs of -different colours, and wreathed like the varied lightnings that flash -in the gem-studded vault of heaven--exclaimed, “This day it behoves me -to make sacrifice of my life for the Buddha: let not the Blessed one -walk in the mire--nay, let him advance with his four hundred thousand -saints trampling on my body as if walking upon a bridge of jewelled -planks, this deed will long be for my good and my happiness.” So -saying, he loosed his hair, and spreading in the inky mire his hermit’s -skin mantle, roll of matted hair and garment of bark, he lay down in -the mire like a bridge of jewelled planks. Therefore it is said, - - 51. Questioned by me they replied, An incomparable Buddha is born - into the world, - The Conqueror named Dīpankara, lord of the universe, - For him the road is cleared, the way, the path of his coming. - - 52. When I heard the name of Buddha joy sprang up forthwith within - me, - Repeating, a Buddha, a Buddha! I gave utterance to my joy. - - 53. Standing there I pondered, joyful and excited, - Here I will sow the seed, may the happy moment not pass away. - - 54. If you clear a path for the Buddha, assign to me a place, - I also will clear the road, the way, the path of his coming. - - 55. Then they gave me a piece of ground to clear the pathway; - Then repeating within me, a Buddha, a Buddha! I cleared the road. - - 56. But ere my portion was cleared, Dīpankara the great sage, - The Conqueror, entered the road with four hundred thousand saints - like himself, - Possessed of the six supernatural attributes, pure from all taint - of sin. - - 57. On every side men rise to receive him, many drums send forth - their music, - Men and angels overjoyed, shout forth their applause. - - 58. Angels look upon men, men upon angels, - And both with clasped hands upraised approach the great Being. - - 59. Angels with celestial music, men with earthly music, - Both sending forth their strains approach the great Being. - - 60. Angels floating in the air sprinkle down in all directions - Celestial Erythrina flowers, lotuses and coral flowers. - - 61. Men standing on the ground throw upwards in all directions - Champac and Salala flowers, Cadamba and fragrant Mesua, Punnaga, - and Ketaka. - - 62. Then I loosed my hair, and spreading in the mire - Bark robe and mantle of skin, lay prone upon my face. - - 63. Let the Buddha advance with his disciples, treading upon me; - Let him not tread in the mire, it will be for my blessing. - -And as he lay in the mire, again beholding the Buddha-majesty of -Dīpankara Buddha with his unblenching gaze, he thought as follows: -“Were I willing, I could enter the city of Ramma as a novice in the -priesthood, after having destroyed all human passions; but why should -I disguise myself[130] to attain Nirvā_n_a after the destruction of -human passion? Let me rather, like Dīpankara, having risen to the -supreme knowledge of the Truth, enable mankind to enter the Ship of the -Truth and so carry them across the Ocean of Existence, and when this -is done afterwards attain Nirvā_n_a; this indeed it is right that I -should do.” Then having enumerated the eight conditions (necessary to -the attainment of Buddhahood), and having made the resolution to become -Buddha, he laid himself down. Therefore it is said, - - 64. As I lay upon the ground this was the thought of my heart, - If I wished it I might this day destroy within me all human - passions. - - 65. But why should I in disguise arrive at the knowledge of the Truth? - I will attain omniscience and become a Buddha, and (save) men and - angels. - - 66. Why should I cross the ocean resolute but alone? - I will attain omniscience, and enable men and angels to cross. - - 67. By this resolution of mine, I a man of resolution - Will attain omniscience, and save men and angels, - - 68. Cutting off the stream of transmigration, annihilating the three - forms of existence, - Embarking in the ship of the Truth, I will carry across with me - men and angels.[131] - -And the blessed Dīpankara having reached the spot stood close by the -hermit Sumedha’s head. And opening his eyes possessed of the five kinds -of grace as one opens a jewelled window, and beholding the hermit -Sumedha lying in the mire, thought to himself, “This hermit who lies -here has formed the resolution to be a Buddha; will his prayer be -fulfilled or not?” And casting forward his prescient gaze into the -future, and considering, he perceived that four asankheyyas and a -hundred thousand cycles from that time he would become a Buddha named -Gotama. And standing there in the midst of the assembly he delivered -this prophecy, “Behold ye this austere hermit lying in the mire?” “Yes, -Lord,” they answered. “This man lies here having made the resolution -to become a Buddha, his prayer will be answered; at the end of four -asankheyyas and a hundred thousand cycles hence he will become a Buddha -named Gotama, and in that birth the city Kapilavatthu will be his -residence, Queen Māyā will be his mother, King Suddhodana his father, -his chief disciple will be the thera Upatissa, his second disciple the -thera Kolita, the Buddha’s servitor will be Ānanda, his chief female -disciple the nun Khemā, the second the nun Uppalava_nn_ā. When he -attains to years of ripe knowledge, having retired from the world and -made the great exertion, having received at the foot of a banyan-tree -a meal of rice milk, and partaken of it by the banks of the Neranjarā, -having ascended the throne of Knowledge, he will, at the foot of an -Indian fig-tree, attain Supreme Buddhahood. Therefore it is said, - - 70. Dīpankara, knower of all worlds, receiver of offerings, - Standing by that which pillowed my head, spoke these words: - - 71. See ye this austere hermit with his matted hair, - Countless ages hence he will be a Buddha in this world. - - 72. Lo, the great Being departing from pleasant Kapila, - Having fought the great fight, performed all manner of austerities. - - 73. Having sat at the foot of the Ajapāla tree, and there received - rice pottage, - Shall approach the Neranjarā river. - - 74. Having received the rice pottage on the banks of the Neranjarā, - the Conqueror - Shall come by a fair road prepared for him to the foot of the - Bodhi-tree. - - 75. Then, unrivalled and glorious, reverentially saluting the throne - of Bodhi, - At the foot of an Indian fig-tree he shall attain Buddhahood. - - 76. The mother that bears him shall be called Māyā, - His father will be Suddhodana, he himself will be Gotama. - - 77. His chief disciples will be Upatissa and Kolita, - Void of human passion, freed from desire, calm-minded and tranquil. - - 78. The servitor Ānanda will attend upon the Conqueror, - Khemā and Uppalava_nn_ā will be his chief female disciples, - - 79. Void of human passion, freed from desire, calm-minded and tranquil. - The sacred tree of this Buddha is called Assattha. - -The hermit Sumedha, exclaiming, “My prayer, it seems, will be -accomplished,” was filled with happiness. The multitudes, hearing the -words of Dīpankara Buddha, were joyous and delighted, exclaiming, “The -hermit Sumedha, it seems, is an embryo Buddha, the tender shoot that -will grow up into a Buddha.” For thus they thought, “As a man fording -a river, if he is unable to cross to the ford opposite him, crosses to -a ford lower down the stream, even so we, if under the dispensation -of Dīpankara Buddha we fail to attain the Paths and their fruition, -yet when thou shalt become Buddha we shall be enabled in thy presence -to make the paths and their fruition our own,”--and so they recorded -their prayer (for future sanctification). And Dīpankara, Buddha also -having praised the Bodhisatta, and made an offering to him of eight -handfuls of flowers, reverentially saluted him and departed. And the -Arhats, also, four hundred thousand in number, having made offerings to -the Bodhisatta of perfumes and garlands, reverentially saluted him and -departed. And the angels and men having made the same offerings, and -bowed down to him, went their way. - -And the Bodhisatta, when all had retired, rising from his seat and -exclaiming, “I will investigate the Perfections,” sat himself down -cross-legged on a heap of flowers. And as the Bodhisatta sat thus, the -angels in all the ten thousand worlds assembling shouted applause. -“Venerable hermit Sumedha,” they said, “all the auguries which have -manifested themselves when former Bodhisattas seated themselves -cross-legged, saying, ‘We will investigate the Perfections,’--all these -this day have appeared: assuredly thou shalt become Buddha. This we -know, to whom these omens appear, he surely will become Buddha; do -thou make a strenuous effort and exert thyself.” With these words they -lauded the Bodhisatta with varied praises. Therefore it is said, - - - 80. Hearing these words of the incomparable Sage, - Angels and men delighted, exclaimed, This is an embryo Buddha. - - 81. A great clamour arises, men and angels in ten thousand worlds - Clap their hands, and laugh, and make obeisance with clasped hands. - - 82. “Should we fail,” they say, “of this Buddha’s dispensation, - Yet in time to come we shall stand before him. - - 83. As men crossing a river, if they fail to reach the opposite ford, - Gaining the lower ford cross the great river, - - 84. Even so we all, if we lose this Buddha, - In time to come shall stand before him.” - - 85. The world-knowing Dīpankara, the receiver of offerings, - Having celebrated my meritorious act, went his way.[132] - - 86. All the disciples of the Buddha that were present saluted me - with reverence, - Men, Nāgas, and Gandhabbas bowed down to me and departed. - - 87. When the Lord of the world with his following had passed beyond - my sight, - Then glad, with gladsome heart, I rose up from my seat. - - 88. Joyful I am with a great joy, glad with a great gladness; - Flooded with rapture then I seated myself cross-legged. - - 89. And even as thus I sat I thought within myself, - I am subject to ecstatic meditation, I have mastered the - supernatural Faculties. - - 90. In a thousand worlds there are no sages that rival me, - Unrivalled in miraculous powers I have reached this bliss. - - 91. When thus they beheld me sitting,[133] the dwellers of ten - thousand worlds - Raised a mighty shout, Surely thou shalt be a Buddha! - - 92. The omens[134] beheld in former ages when Bodhisatta sat - cross-legged, - The same are beheld this day. - - 93. Cold is dispelled and heat ceases, - This day these things are seen,--verily thou shalt be Buddha. - - 94. A thousand worlds are stilled and silent, - So are they seen to-day,--verily thou shalt be Buddha. - - 95. The mighty winds blow not, the rivers cease to flow, - These things are seen to-day,--verily thou shalt be Buddha. - - 96. All flowers blossom on land and sea, - This day they all have bloomed,--verily thou shalt be Buddha. - - 97. All creepers and trees are laden with fruit, - This day they all bear fruit,--verily thou shalt be Buddha. - - 98. Gems sparkle in earth and sky, - This day all gems do glitter,--verily thou shalt be Buddha. - - 99. Music earthly and celestial sounds, - Both these to-day send forth their strains,--verily thou shalt - be Buddha. - - 100. Flowers of every hue rain down from the sky, - This day they are seen,--verily thou shalt be Buddha. - - 101. The mighty ocean bends itself, ten thousand worlds are shaken, - This day they both send up their roar,--verily thou shalt be - Buddha. - - 102. In hell the fires of ten thousand worlds die out, - This day these fires are quenched,--verily thou shalt be Buddha. - - 103. Unclouded is the sun and all the stars are seen, - These things are seen to-day,--verily thou shalt be Buddha. - - 104. Though no water fell in rain, vegetation burst forth from the - earth, - This day vegetation springs from the earth,--verily thou shalt - be Buddha. - - 105. The constellations are all aglow, and the lunar mansions in the - vault of heaven, - Visākhā is in conjunction with the moon,--verily thou shalt be - Buddha. - - 106. Those creatures that dwell in holes and caves depart each from - his lair, - This day these lairs are forsaken,--verily thou shalt be Buddha. - - 107. There is no discontent among mortals, but they are filled with - contentment, - This day all are content,--verily thou shalt be Buddha. - - 108. Then diseases are dispelled and hunger ceases, - This day these things are seen,--verily thou shalt be Buddha. - - 109. Then Desire wastes away, Hate and Folly perish, - This day all these are dispelled,--verily thou shalt be Buddha. - - 110. No danger then comes near; this day this thing is seen, - By this sign we know it,--verily thou shalt become Buddha. - - 111. No dust flies abroad; this day this thing is seen, - By this sign we know it,--verily thou shalt be Buddha. - - 112. All noisome odours flee away, celestial fragrance breathes around, - Such fragrance breathes this day,--verily thou shalt be Buddha. - - 113. All the angels are manifested, the Formless only excepted, - This day they all are seen,--verily thou shalt be Buddha. - - 114. All the hells become visible, - These all are seen this day,--verily thou shalt be Buddha. - - 115. Then walls, and doors, and rocks are no impediment, - This day they have melted into air,[135]--verily thou shalt be - Buddha. - - 116. At that moment death and birth do not take place, - This day these things are seen,--verily thou shalt be Buddha. - - 117. Do thou make a strenuous effort, hold not back, go forward, - This thing we know,--verily thou shalt be Buddha. - -And the Bodhisatta, having heard the words of Dīpankara Buddha, and of -the angels in ten thousand worlds, filled with immeasurable resolution, -thought thus within himself, “The Buddhas are beings whose word cannot -fail; there is no deviation from truth in their speech. For as the fall -of a clod thrown into the air, as the death of a mortal, as the sunrise -at dawn, as a lion’s roaring when he leaves his lair, as the delivery -of a woman with child, as these things are sure and certain,--even so -the word of the Buddhas is sure and cannot fail, verily I shall become -a Buddha.” Therefore it is said, - - 118. Having heard the words of Buddha and of the angels of ten thousand - worlds, - Glad, joyous, delighted, I then thought thus within myself: - - 119. The Buddhas speak not doubtful words, the Conquerors speak not - vain words, - There is no falsehood in the Buddhas,--verily I shall become a - Buddha. - - 120. As a clod cast into the air doth surely fall to the ground, - So the word of the glorious Buddhas is sure and everlasting. - - 121. As the death of all mortals is sure and constant, - So the word of the glorious Buddhas is sure and everlasting. - - 122. As the rising of the sun is certain when night has faded, - So the word of the glorious Buddhas is sure and everlasting. - - 123. As the roaring of a lion who has left his den is certain, - So the word of the glorious Buddhas is sure and everlasting. - - 124. As the delivery of women with child is certain, - So the word of the glorious Buddhas is sure and everlasting. - -And having thus made the resolution, “I shall surely become Buddha,” -with a view to investigating the conditions that constitute a Buddha, -exclaiming, “Where are the conditions that make the Buddha, are they -found above or below, in the principal or the minor directions?” -investigating successively the principles of all things, and beholding -the first Perfection of Almsgiving, practised and followed by former -Bodhisattas, he thus admonished his own soul: “Wise Sumedha, from this -time forth thou must fulfil the perfection of Almsgiving; for as a -water-jar overturned discharges the water so that none remains, and -cannot recover it, even so if thou, indifferent to wealth and fame, and -wife and child, and goods great and small, give away to all who come -and ask everything that they require till nought remains, thou shalt -seat thyself at the foot of the tree of Bodhi and become a Buddha.” -With these words he strenuously resolved to attain the first perfection -of Almsgiving. Therefore it is said, - - 125. Come, I will search the Buddha-making conditions, this way and - that, - Above and below, in all the ten directions, as far as the - principles of things extend. - - 126. Then, as I made my search, I beheld the first Gift-perfection, - The high road followed by former sages. - - 127. Do thou strenuously taking it upon thyself advance - To this first perfection of almsgiving, if thou wilt attain - Buddhaship. - - 128. As a brimming water-jar, overturned by any one, - Discharges entirely all the water, and retains none within, - - 129. Even so, when thou seest any that ask, great, small, and middling, - Do thou give away all in alms, as the water-jar overthrown. - -But considering further, “There must be beside this other conditions -that make a Buddha,” and beholding the second Perfection of Moral -Practice, he thought thus, “O wise Sumedha, from this day forth mayest -thou fulfil the perfection of Morality; for as the Yak ox, regardless -of his life, guards his bushy tail, even so thou shalt become Buddha, -if from this day forward regardless of thy life thou keepest the moral -precepts.” And he strenuously resolved to attain the second perfection -of Moral Practice. Therefore it is said, - - 130. For the conditions of a Buddha cannot be so few, - Let me investigate the other conditions that bring Buddhaship - to maturity. - - 131. Then investigating I beheld the second Perfection of Morality - Practised and followed by former sages. - - 132. This second one do thou strenuously undertake, - And reach the perfection of Moral Practice if thou wilt attain - Buddhahood. - - 133. And as the Yak cow, when her tail has got entangled in anything, - Then and there awaits death, and will not injure her tail,[136] - - 134. So also do thou, having fulfilled the moral precepts in the four - stages, - Ever guard the Sīla as the Yak guards her tail. - -But considering further, “These cannot be the only Buddha-making -conditions,” and beholding the third Perfection of Self-abnegation, -he thought thus, “O wise Sumedha, mayest thou henceforth fulfil the -perfection of Abnegation; for as a man long the denizen of a prison -feels no love for it, but is discontented, and wishes to live there -no more, even so do thou, likening all births to a prison-house, -discontented with all births, and anxious to get rid of them, set -thy face toward abnegation, thus shalt thou become Buddha.” And he -strenuously made the resolution to attain the third perfection of -Self-abnegation. Therefore it is said, - - 135. For the conditions that make a Buddha cannot be so few, - I will investigate others, the conditions that bring Buddhaship - to maturity. - - 136. Investigating then I beheld the third Perfection of Abnegation - Practised and followed by former sages. - - 137. This third one do thou strenuously undertake, - And reach the perfection of abnegation, if thou wilt attain - Buddhahood. - - 138. As a man long a denizen of the house of bonds, oppressed with - suffering, - Feels no pleasure therein, but rather longs for release, - - 139. Even so do thou look upon all births as prison-houses, - Set thy face toward self-abnegation, to obtain release from - Existence. - -But considering further, “These cannot be the only Buddha-making -conditions,” and beholding the fourth Perfection of Wisdom, he thought -thus, “O wise Sumedha, do thou from this day forth fulfil the -perfection of Wisdom, avoiding no subject of knowledge, great, small, -or middling,[137] do thou approach all wise men and ask them questions; -for as the mendicant friar on his begging rounds, avoiding none of the -families, great and small, that he frequents,[138] and wandering for -alms from place to place, speedily gets food to support him, even so -shalt thou, approaching all wise men, and asking them questions, become -a Buddha.” And he strenuously resolved to attain the fourth perfection -of Wisdom. Therefore it is said, - - 140. For the conditions that make a Buddha cannot be so few, - I will investigate the other conditions that bring Buddhaship to - maturity. - - 141. Investigating then I beheld the fourth Perfection of Wisdom - Practised and followed by former sages. - - 142. This fourth do thou strenuously undertake, - And reach the perfection of wisdom, if thou wilt attain - Buddhahood. - - 143. And as a monk on his begging rounds avoids no families, - Either small, or great, or middling, and so obtains subsistence, - - 144. Even so thou, constantly questioning wise men, - And reaching the perfection of wisdom, shalt attain supreme - Buddhaship. - -But considering further, “These cannot be the only Buddha-making -conditions,” and seeing the fifth Perfection of Exertion, he thought -thus, “O wise Sumedha, do thou from this day forth fulfil the -perfection of Exertion. As the lion, the king of beasts, in every -action[139] strenuously exerts himself, so if thou in all existences -and in all thy acts art strenuous in exertion, and not a laggard, thou -shalt become a Buddha.” And he made a firm resolve to attain the fifth -perfection of Exertion. Therefore it is said, - - 145. For the conditions of a Buddha cannot be so few, - I will investigate the other conditions which bring Buddhaship - to maturity. - - 146. Investigating then I beheld the fifth Perfection of Exertion - Practised and followed by former sages. - - 147. This fifth do thou strenuously undertake, - And reach the perfection of exertion, if thou wilt attain - Buddhahood. - - 148. As the lion, king of beasts, in lying, standing and walking, - Is no laggard, but ever of resolute heart, - - 149. Even so do thou also in every existence strenuously exert thyself, - And reaching the perfection of exertion, thou shalt attain the - supreme Buddhaship. - -But considering further, “These cannot be the only Buddha-making -conditions,” and beholding the sixth Perfection of Patience, he thought -to himself, “O wise Sumedha, do thou from this time forth fulfil the -perfection of Longsuffering; be thou patient in praise and in reproach. -And as when men throw things pure or foul upon the earth, the earth -does not feel either desire or repulsion towards them, but suffers -them, endures them and acquiesces in them, even so thou also, if thou -art patient in praise and reproach, shalt become Buddha.” And he -strenuously resolved to attain the sixth perfection of Longsuffering. -Therefore it is said, - - 150. For the conditions of a Buddha cannot be so few, - I will seek other conditions also which bring about Buddhaship. - - 151. And seeking then I beheld the sixth Perfection of Longsuffering - Practised and followed by former Buddhas. - - 152. Having strenuously taken upon thee this sixth perfection, - Then with unwavering mind thou shalt attain supreme Buddhaship. - - 153. And as the earth endures all that is thrown upon it, - Whether things pure or impure, and feels neither anger nor pity, - - 154. Even so enduring the praises and reproaches of all men, - Going on to perfect longsuffering, thou shalt attain supreme - Buddhaship. - -But further considering, “These cannot be the only conditions that make -a Buddha,” and beholding the seventh Perfection of Truth, he thought -thus within himself, “O wise Sumedha, from this time forth do thou -fulfil the perfection of Truth; though the thunderbolt descend upon thy -head, do thou never under the influence of desire and other passions -utter a conscious lie, for the sake of wealth or any other advantage. -And as the planet Venus at all seasons pursues her own course, nor ever -goes on another course forsaking her own, even so, if thou forsake not -truth and utter no lie, thou shalt become Buddha.” And he strenuously -turned his mind to the seventh perfection of Truth. Therefore it is -said, - - 155. For these are not all the conditions of a Buddha, - I will seek other conditions which bring about Buddhaship. - - 156. Seeking then I beheld the seventh Perfection of Truth - Practised and followed by former Buddhas. - - 157. Having strenuously taken upon thyself this seventh perfection, - Then free from duplicity of speech thou shalt attain supreme - Buddhaship. - - 158. And as the planet Venus, balanced in all her times and seasons, - In the world of men and devas, departs not from her path, - - 159. Even so do thou not depart from the course of truth,[140] - Advancing to the perfection of truth, thou shalt attain supreme - Buddhaship. - -But further considering, “These cannot be the only conditions that -make a Buddha,” and beholding the eighth Perfection of Resolution, he -thought thus within himself, “O wise Sumedha, do thou from this time -forth fulfil the perfection of Resolution; whatsoever thou resolvest be -thou unshaken in that resolution. For as a mountain, the wind beating -upon it in all directions, trembles not, moves not, but stands in its -place, even so thou, if unswerving in thy resolution, shalt become -Buddha.” And he strenuously resolved to attain the eighth perfection of -Resolution. Therefore it is said, - - 160. For these are not all the conditions of a Buddha, - I will seek out other conditions that bring about Buddhaship. - - 161. Seeking then I beheld the eighth Perfection of Resolution - Practised and followed by former Buddhas. - - 162. Do thou resolutely take upon thyself this eighth perfection, - Then thou being immovable shalt attain supreme Buddhaship. - - 163. And as the rocky mountain, immovable, firmly based, - Is unshaken by many winds, and stands in its own place, - - 164. Even so do thou also remain ever immovable in resolution, - Advancing to the perfection of resolution, thou shalt attain - supreme Buddhaship. - -But further considering, “These cannot be the only conditions that -make a Buddha,” and beholding the ninth Perfection of Good-will, he -thought thus within himself, “O wise Sumedha, do thou from this time -forth fulfil the perfection of Good-will, mayest thou be of one mind -towards friends and foes. And as water fills with its refreshing -coolness good men and bad alike,[141] even so, if thou art of one mind -in friendly feeling towards all mortals, thou shalt become Buddha.” And -he strenuously resolved to attain the ninth perfection of Good-will. -Therefore it is said, - - 165. For these are not all the conditions of a Buddha, - I will seek out other conditions that bring about Buddhaship. - - 166. Seeking I beheld the ninth Perfection of Good-will - Practised and followed by former Buddhas. - - 167. Do thou, taking resolutely upon thyself this ninth perfection, - Become unrivalled in kindness, if thou wilt become Buddha. - - 168. And as water fills with its coolness - Good men and bad alike, and carries off all impurity, - - 169. Even so do thou look with friendship alike on the evil and the - good, - Advancing to the perfection of kindness, thou shalt attain - supreme Buddhaship. - -But further considering, “These cannot be the only conditions that make -a Buddha,” and beholding the tenth Perfection of Equanimity, he thought -thus within himself, “O wise Sumedha, from this time do thou fulfil -the perfection of Equanimity, be thou of equal mind in prosperity and -adversity. And as the earth is indifferent when things pure or impure -are cast upon it, even so, if thou art indifferent in prosperity and -adversity, thou shalt become Buddha.” And he strenuously resolved to -attain the tenth perfection of Equanimity. Therefore it is said, - - 170. For these cannot be all the conditions of a Buddha, - I will seek other conditions that bring about Buddhaship. - - 171. Seeking then I beheld the tenth Perfection of Equanimity - Practised and followed by former Buddhas. - - 172. If thou take resolutely upon thyself this tenth perfection, - Becoming well-balanced and firm, thou shalt attain supreme - Buddhaship. - - 173. And as the earth is indifferent to pure and impure things cast - upon her, - To both alike, and is free from anger and favour, - - 174. Even so do thou ever be evenly-balanced in joy and grief, - Advancing to the perfection of equanimity, thou shalt attain - supreme Buddhaship. - -Then he thought, “These are the only conditions in this world that, -bringing Buddhaship to perfection and constituting a Buddha, have to -be fulfilled by Bodhisattas; beside the ten Perfections there are no -others. And these ten Perfections are neither in the heaven above nor -in the earth below, nor are they to be found in the east or the other -quarters, but reside in my heart of flesh.” Having thus realized that -the Perfections were established in his heart, having strenuously -resolved to keep them all, grasping them again and again, he mastered -them forwards and backwards;[142] taking them at the end he went -backward to the beginning, taking them at the beginning he placed them -at the end,[143] taking them at the middle he carried them to the -two ends, taking them at both ends he carried them to the middle. -Repeating, “The Perfections are the sacrifice of limbs, the Lesser -Perfections are the sacrifice of property, the Unlimited Perfections -are the sacrifice of life,” he mastered them as the Perfections, -the Lesser Perfections and the Unlimited Perfections,--like one who -converts two kindred oils into one,[144] or like one who, using Mount -Meru for his churning-rod, churns the great Cakkavāla ocean. And as -he grasped again and again the ten Perfections, by the power of his -piety this earth, four nahutas and eight hundred thousand leagues in -breadth, like a bundle of reeds trodden by an elephant, or a sugar-mill -in motion, uttering a mighty roar, trembled, shook and quaked, and spun -round like a potter’s wheel or the wheel of an oil-mill. Therefore it -is said, - - 175. These are all the conditions in the world that bring Buddhaship - to perfection: - Beyond these are no others, therein do thou stand fast. - - 176. While he grasped these conditions natural and intrinsic,[145] - By the power of his piety the earth of ten thousand worlds - quaked. - - 177. The earth sways and thunders like a sugar-mill at work, - Like the wheel of an oil-mill so shakes the earth. - -And while the earth was trembling the people of Ramma, unable to endure -it, like great Sāl-trees overthrown by the wind that blows at the end -of a cycle, fell swooning here and there, while water-pots and other -vessels, revolving like a jar on a potter’s wheel, struck against each -other and were dashed and ground to pieces. The multitudes in fear -and trembling approaching the Teacher said, “Tell us, Blessed one, is -this turmoil caused by dragons, or is it caused by either demons, or -ogres, or by celestial beings?--for this we know not, but truly this -whole multitude is grievously afflicted. Pray does this portend evil -to the world or good?--tell us the cause of it.” The Teacher hearing -their words said, “Fear not nor be troubled, there is no danger to you -from this. The wise Sumedha, concerning whom I predicted this day, -‘Hereafter he will be a Buddha named Gotama,’ is now mastering the -Perfections, and while he masters them and turns them about, by the -power of his piety the whole ten thousand worlds with one accord quake -and thunder,” Therefore it is said, - - 178. All the multitude that was there in attendance on the Buddha, - Trembling, fell swooning there upon the ground. - - 179. Many thousands of water-pots and many hundred jars - Were crushed and pounded there and dashed against each other. - - 180. Excited, trembling, terrified, confused, their sense disordered, - The multitudes assembling, approached the Buddha, - - 181. Say, will it be good or evil to the world? - The whole world is afflicted, ward off this (danger), thou - Omniscient One. - - 182. Then the Great Sage Dīpankara enjoined upon them, - Be confident, be not afraid at this earthquaking: - - 183. He concerning whom I predicted this day, He will be a Buddha - in this world, - The same is investigating the time-honoured Conditions - followed by the Buddhas. - - 184. Therefore while he is investigating fully these Conditions, - the groundwork of a Buddha, - The earth of ten thousand worlds is shaken in the world of men - and of angels. - -And the people hearing the Buddha’s words, joyful and delighted, taking -with them garlands, perfumes and unguents, left the city of Ramma, and -went to the Bodhisatta. And having offered their flowers and other -presents, and bowed to him and respectfully saluted him, they returned -to the city of Ramma. And the Bodhisatta, having made a strenuous -exertion and resolve, rose from the seat on which he sat. Therefore it -is said, - - 185. Having heard the Buddha’s word, their minds were straightway - calmed, - All of them approaching me again paid me their homage. - - 186. Having taken upon me the Perfections of a Buddha, having made - firm my resolve, - Having bowed to Dīpankara, I rose from my seat. - -And as the Bodhisatta rose from his seat, the angels in all the ten -thousand worlds having assembled and offered him garlands and perfumes, -uttered these and other words of praise and blessing, “Venerable -hermit Sumedha, this day thou hast made a mighty resolve at the feet -of Dīpankara Buddha, mayest thou fulfil it without let or hindrance: -fear not nor be dismayed, may not the slightest sickness visit thy -frame, quickly exercise the Perfections and attain supreme Buddhaship. -As the flowering and fruit-bearing trees bring forth flowers and -fruit in their season, so do thou also, not letting the right season -pass by, quickly reach the supreme knowledge of a Buddha.” And thus -having spoken, they returned each one to his celestial home. Then the -Bodhisatta, having received the homage of the angels, made a strenuous -exertion and resolve, saying, “Having fulfilled the ten Perfections, -at the end of four asankheyyas and a hundred thousand cycles I shall -become a Buddha.” And rising into the air he returned to Himavanta. -Therefore it is said, - - 187. As he rose from his seat both angels and men - Sprinkle him with celestial and earthly flowers. - - 188. Both angels and men pronounce their blessing, - A great prayer thou hast made, mayest thou obtain it according - to thy wish. - - 189. May all dangers be averted, may every sickness vanish, - Mayest thou have no hindrance,-- quickly reach the supreme - knowledge of a Buddha. - - 190. As when the season is come the flowering trees do blossom, - Even so do thou, O mighty One, blossom with the wisdom of a - Buddha. - - 191. As all the Buddhas have fulfilled the ten Perfections, - Even so do thou, O mighty One, fulfil the ten Perfections. - - 192. As all the Buddhas are enlightened on the throne of knowledge, - Even so do thou, O mighty One, receive enlightenment in the - wisdom of a Buddha. - - 193. As all the Buddhas have established the supremacy of the Law, - Even so do thou, O mighty One, establish the supremacy of the - Law. - - 194. As the moon on the mid-day of the month shines in her purity, - Even so do thou, with thy mind at the full, shine in ten - thousand worlds. - - 195. As the sun released by Rāhu glows fervently in his heat, - Even so, having redeemed mankind, do thou shine in all thy - majesty. - - 196. As all the rivers find their way to the great ocean, - Even so may the worlds of men and angels take refuge in thee. - - 197. The Bodhisatta extolled with these praises, taking on himself - the ten Conditions, - Commencing to fulfil these Conditions, entered the forest. - - End of the Story of Sumedha. - -And the people of the city of Ramma, having returned to the city, kept -open house to the priesthood with the Buddha at their head. The Teacher -having preached the Law to them, and established them in the three -Refuges and the other branches of the Faith, departing from the city of -Ramma, living thereafter his allotted span of life, having fulfilled -all the duties of a Buddha, in due course attained Nirvā_n_a in that -element of annihilation in which no trace of existence remains. On this -subject all that need be said can be learnt from the narrative in the -Buddhava_m_sa, for it is said in that work, - - 198. Then they, having entertained the Chief of the world with his - clergy, - Took refuge in the Teacher Dīpankara. - - 199. Some the Buddha established in the Refuges, - Some in the five Precepts, others in the ten. - - 200. To some he gives the privilege of priesthood, the four glorious - Fruitions, - On some he bestows those peerless qualities the analytical - Knowledges. - - 201. To some the Lord of men grants the eight sublime Acquisitions, - On some he bestows the three Wisdoms and the six supernatural - Faculties. - - 202. In this order[146] the Great Sage exhorts the multitude. - Therewith the commandment of the world’s Protector was spread - wide abroad. - - 203. He of the mighty jaw, of the broad shoulder, Dīpankara by name, - Procured the salvation of many men, warded off from them future - punishment. - - 204. Beholding persons ripe for salvation, reaching them in an instant, - Even at a distance of four hundred thousand leagues, the Great - Sage awakened them (to the knowledge of the truth). - - 205. At the first conversion the Buddha converted a thousand millions. - At the second the Protector converted a hundred thousand. - - 206. When the Buddha preached the truth in the angel world, - There took place a third conversion of nine hundred millions. - - 207. The Teacher Dīpankara had three assemblies, - The first was a meeting of a million millions. - - 208. Again when the Conqueror went into seclusion at Nārada Kūta, - A thousand million spotless Arhats met together. - - 209. When the Mighty One dwelt on the lofty rock Sudassana, - Then the Sage surrounded himself with nine hundred thousand - millions. - - 210. At that time I was an ascetic wearing matted hair, a man of - austere penances, - Moving through the air, accomplished in the five supernatural - Faculties. - - 211. The (simultaneous) conversion of tens of thousands, of twenties - of thousands, took place, - Of ones and twos the conversions were beyond computation.[147] - - 212. Then did the pure religion of Dīpankara Buddha become widely - spread, - Known to many men prosperous and flourishing. - - 213. Four hundred thousand saints, possessed of the six Faculties, - endowed with miraculous powers, - Ever attend upon Dīpankara, knower of the three worlds. - - 214. Blameworthy are all they who at that time leave the human - existence, - Not having obtained final sanctity, still imperfect in knowledge. - - 215. The word of Buddha shines in the world of men and angels, made - to blossom by saints such as these, - Freed from human passion, void of all taint (of sin). - - 216. The city of Dīpankara Buddha was called Rammavatī, - The khattiya Sumedha was his father, Sumedhā his mother. - - 217. Sumangala and Tissa were his chief disciples, - And Sāgata was the servitor of Dīpankara Buddha. - - 218. Nandā and Sunandā were his chief female disciples. - The Bodhi-tree of this Buddha is called the Pipphali.[148] - - 219. Eighty cubits in height the Great Saga Dīpankara - Shone conspicuous as a Deodar pine, or as a noble Sāl-tree in - full bloom. - - 220. A hundred thousand years was the age of this Great Sage, - And so long as he was living on earth he brought many men to - salvation. - - 221. Having made the Truth to flourish, having saved great multitudes - of men, - Having flamed like a mass of fire, he died together with his - disciples. - - 222. And all this power, this glory, there jewel-wheels on his feet, - All is wholly gone,--are not all existing things vanity! - - 223. After Dīpankara was the Leader named Ko_nd_añña, - Of infinite power, of boundless renown, immeasurable, unrivalled. - -Next to the Dīpankara Buddha, after the lapse of one asankheyya, the -Teacher Ko_nd_añña appeared. He also had three assemblies of saints, -at the first assembly there were a million millions, at the second -ten thousand millions, at the third nine hundred millions. At that -time the Bodhisatta, having been born as a universal monarch named -Vijitāvin, kept open house to the priesthood with the Buddha at their -head, in number a million of millions. The Teacher having predicted of -the Bodhisatta, “He will become a Buddha,” preached the Law. He having -heard the Teacher’s preaching gave up his kingdom and became a Buddhist -monk. Having mastered the three Treasuries,[149] having obtained the -six supernatural Faculties, and having practised without failure the -ecstatic meditation, he was reborn in the Brahma heavens. The city of -Ko_nd_añña Buddha was Rammavatī, the khattiya Sunanda was his father, -his mother was queen Sujātā, Bhadda and Subhadda were his two chief -disciples, Anuruddha was his servitor, Tissā and Upatissā his chief -female disciples, his Bodhi-tree was the Sālakalyā_n_i, his body was -eighty-eight cubits high, and the duration of his life was a hundred -thousand years. - -After him, at the end of one asankheyya, in one and the same cycle four -Buddhas were born, Mangala, Sumana, Revata and Sobhita. Mangala Buddha -had three assemblies of saints, of these at the first there were a -million million priests, at the second ten thousand millions, at the -third nine hundred millions. It is related that a step-brother of his, -prince Ānanda, accompanied by an assembly of nine hundred millions, -went to the Teacher to hear him preach the Law. The Teacher gave a -discourse dealing successively with his various doctrines, and Ānanda -and his whole retinue attained Arhatship together with the analytical -Knowledges. The Teacher looking back upon the meritorious works done -by these men of family in former existences, and perceiving that they -had merit to acquire the robe and bowl by miraculous means, stretching -forth his right hand exclaimed, “Come, priests.”[150] Then straightway -all of them having become equipped with miraculously obtained robes -and bowls, and perfect in decorum,[151] as if they were elders of -sixty years standing, paid homage to the Teacher and attended upon -him. This was his third assembly of saints. And whereas with other -Buddhas a light shone from their bodies to the distance of eighty -cubits on every side, it was not so with this Buddha, but the light -from his body permanently filled ten thousand worlds, and trees, earth, -mountains, seas and all other things, not excepting even pots and pans -and such-like articles, became as it were overspread with a film of -gold. The duration of his life was ninety thousand years, and during -the whole of this period the sun, moon and other heavenly bodies could -not shine by their own light, and there was no distinction between -night and day. By day all living beings went about in the light of the -Buddha as if in the light of the sun, and men ascertained the limits -of night and day only by the flowers that blossomed in the evening -and by the birds and other animals that uttered their cries in the -morning. If I am asked, “What, do not other Buddhas also possess this -power?” I reply, Certainly they do, for they might at will fill with -their lustre ten thousand worlds or more. But in accordance with a -prayer made by him in a former existence, the lustre of Mangala Buddha -permanently filled ten thousand worlds, just as the lustre of the -others permanently extended to the distance of a fathom.[152] The story -is that when he was performing the duties of a Bodhisatta,[153] being -in an existence corresponding to the Vessantara existence,[154] he -dwelt with his wife and children on a mountain like the Vanka mountain -(of the Vessantara Jātaka). One day a demon named Kharadā_th_ika,[155] -hearing of the Bodhisatta’s inclination to giving, approached him in -the guise of a brahmin, and asked the Bodhisatta for his two children. -The Bodhisatta, exclaiming, “I give my children to the brahmin,” -cheerfully and joyfully gave up both the children, thereby causing the -ocean-girt earth to quake.[156] The demon, standing by the bench at the -end of the cloistered walk, while the Bodhisatta looked on, devoured -the children like a bunch of roots. Not a particle of sorrow[157] arose -in the Bodhisatta as he looked on the demon, and saw his mouth as -soon as he opened it disgorging streams of blood like flames of fire, -nay, a great joy and satisfaction welled within him as he thought, -“My gift was well given.” And he put up the prayer, “By the merit of -this deed may rays of light one day issue from me in this very way.” -In consequence of this prayer of his it was that the rays emitted -from his body when he became Buddha filled so vast a space. There was -also another deed done by him in a former existence. It is related -that, when a Bodhisatta, having visited the relic shrine of a Buddha, -he exclaimed, “I ought to sacrifice my life for this Buddha,” and -having wrapped round the whole of his body in the same way that torches -are wrapped, and having filled with clarified butter a golden vessel -with jewelled wick-holders, worth a hundred thousand pieces, he lit -therein a thousand wicks, and having set fire to the whole of his body -beginning with his head, he spent the whole night in circumambulating -the shrine. And as he thus strove till dawn not the root of a hair of -his head was even heated, ’twas as one enters the calyx of a lotus, for -the Truth guards him who guards himself. Therefore has the Blessed One -said, - - 224. Religion verily protects him who walks according thereto, - Religion rightly followed brings happiness. - This blessing is then in rightly following the Law, - The righteous man goes not to a state of punishment. - -And through the merit of this work also the bodily lustre of this -Buddha constantly extended through ten thousand worlds. At this -time our Bodhisatta,[158] having been born as the brahmin Suruci, -approached the Teacher with the view of inviting him to his house, -and having heard his sweet discourse, said, “Lord, take your meal -with me to-morrow.” “Brahmin, how many monks do you wish for?” “Nay -but how many monks have you in your escort?” At that time was the -Teacher’s first assembly, and accordingly he replied, “A million -millions.” “Lord, bring them all with you and come and take your meal -at my house.” The Teacher consented. The Brahmin having invited them -for the next day, on his way home thought to himself, “I am perfectly -well able to supply all these monks with broth and rice and clothes -and such-like necessaries, but how can there be room for them to sit -down?” This thought of his caused the marble throne of the archangel -Indra, three hundred and thirty-six thousand leagues away, to become -warm.[159] Indra exclaiming, “Who wishes to bring me down from my -abode?” and looking down with the divine eye beheld the Bodhisatta, and -said, “The brahmin Suruci having invited the clergy with the Buddha at -their head is perplexed for room to seat them, it behoves me also to -go thither and obtain a share of his merit.” And having miraculously -assumed the form of a carpenter, axe in hand he appeared before the -Bodhisatta and said, “Has any one got a job to be done for hire?” The -Bodhisatta seeing him said, “What sort of work can you do?” “There’s -no art that I do not know; any house or hall that anybody orders me -to build, I’ll build it for him.” “Very well, I’ve got a job to be -done.” “What is it, sir?” “I’ve invited a million million priests for -to-morrow, will you build a hall to seat them all?” “I’ll build one -with pleasure if you’ve the means of paying me.” “I have, my good man.” -“Very well, I’ll build it.” And he went and began looking out for a -site. There was a spot some fifty leagues in extent[160] as level as a -kasi_n_a circle.[161] Indra fixed his eyes upon it, while he thought -to himself, “Let a hall made of the seven precious stones rise up over -such and such an extent of ground.” Immediately the edifice bursting -through the ground rose up. The golden pillars of this hall had silver -capitals,[162] the silver pillars had golden capitals, the gem pillars -had coral capitals, the coral pillars had gem capitals, while those -pillars which were made of all the seven precious stones had capitals -of the same. Next he said, “Let the hall have hanging wreaths of little -bells at intervals,” and looked again. The instant he looked a fringe -of bells hung down, whose musical tinkling, as they were stirred by a -gentle breeze, was like a symphony of the five sorts of instruments, -or as when the heavenly choirs are going on. He thought, “Let there be -hanging garlands of perfumes and flowers,” and there the garlands hung. -He thought, “Let seats and benches for a million million monks rise up -through the earth,” and straightway they appeared. He thought, “Let -water vessels rise up at each corner of the building,” and the water -vessels arose. Having by his miraculous power effected all this, he -went to the brahmin and said, “Come, sir, look at your hall, and pay -me my wages.” The Bodhisatta went and looked at the hall, and as he -looked his whole frame was thrilled in every part with fivefold joy. -And as he gazed on the hall he thought thus within himself, “This hall -was not wrought by mortal hands, but surely through my good intention, -my good action, the palace of Indra became hot, and hence this hall -must have been built by the archangel Indra; it is not right that in -such a hall as this I should give alms for a single day, I will give -alms for a whole week.” For the gift of external goods, however great, -cannot give satisfaction to the Bodhisattas, but the Bodhisattas feel -joy at their self-renunciation when they sever the crowned head, put -out the henna-anointed eyes, cut out the heart and give it away. For -when our Bodhisatta in the Sivijātaka gave alms in the middle of his -capital, at the four gates of the city, at a daily expenditure of five -bushels of gold coins, this liberality failed to arouse within him a -feeling of satisfaction at his renunciation. But on the other hand, -when the archangel Indra came to him in the disguise of a brahmin, and -asked for his eyes, then indeed, as he took them out and gave them -away, laughter rose within him, nor did his heart swerve a hair’s -breadth from its purpose. And hence we see that as regards almsgiving -the Bodhisattas can have no satiety. Therefore this Bodhisatta also -thinking, “I ought to give alms for seven days to a million million -priests,” seated them in that hall, and for a week gave them the alms -called gavapâna.[163] Men alone were not able to wait upon them, but -the angels themselves, taking turns with men, waited upon them. A -space of fifty leagues or more sufficed not to contain the monks, yet -they seated themselves each by his own supernatural power. On the -last day, having caused the bowls of all the monks to be washed, and -filled them with butter clarified and unclarified, honey and molasses, -for medicinal use, he gave them back to them, together with the three -robes. The robes and cloaks received by novices and ordained priests -were worth a hundred thousand. The Teacher, when he returned thanks, -considering, “This man has given such great alms, who can he be?” and -perceiving that at the end of two asankheyyas and four thousand cycles -he would become a Buddha named Gotama, addressing the Bodhisatta, made -this prediction: “After the lapse of such and such a period thou shalt -become a Buddha named Gotama.” The Bodhisatta, hearing the prediction, -thought, “It seems that I am to become a Buddha, what good can a -householder’s life do me? I will give up the world,” and, treating all -this prosperity like so much drivel, he received ordination at the -hands of the Teacher. And having embraced the ascetic life and learnt -the word of Buddha, and having attained the supernatural Faculties and -the Attainments, at the end of his life he was reborn in the Brahma -heavens. The city of Mangala Buddha was called Uttara, his father was -the khattiya Uttara; his mother was Uttarā, Sudeva and Dhammasena were -his two chief disciples, Pālita was his servitor, Sīvalī and Asokā -his two chief female disciples. The Nāga was his Bodhi-tree, his body -was eighty-eight cubits high. When his death took place, after he had -lived ninety thousand years, at the same instant ten thousand worlds -were involved in darkness, and in all worlds there was a great cry and -lamentation of men. - - 225. After Ko_nd_añña the Leader named Mangala, - Dispelling darkness in the world, held aloft the torch of truth. - -And after the Buddha had died, shrouding in darkness ten thousand -worlds, the Teacher named Sumana appeared. He also had three great -assemblies of saints, at the first assembly the priests were a million -millions, at the second, on the Golden Mountain, ninety million of -millions, at the third eighty million of millions. At this time the -Bodhisatta was the Nāga king Atula, mighty and powerful. And he, -hearing that a Buddha had appeared, left the Nāga world, accompanied by -his assembled kinsmen, and, making offerings with celestial music to -the Buddha, whose retinue was a million million of monks, and having -given great gifts, bestowing upon each two garments of fine cloth, he -was established in the Three Refuges. And this Teacher also foretold -of him, “One day he will be a Buddha.” The city of this Buddha was -named Khema, Sudatta was his father, Sirimā his mother, Sara_n_a -and Bhāvitatta his chief disciples, Udena his servitor, So_n_ā and -Upaso_n_ā his chief female disciples. The Nāga was his Bodhi-tree, his -body was ninety cubits high, and his age ninety thousand years. - - 226. After Mangala came the Leader named Sumana, - In all things unequalled, the best of all beings. - -After him the Teacher Revata appeared. He also had three assemblies -of saints. At the first assembly the priests were innumerable, at the -second there were a million millions, so also at the third. At that -time the Bodhisatta having been born as the brahmin Atideva, having -heard the Teacher’s preaching, was established in the Three Refuges. -And raising his clasped hands to his head, having praised the Teacher’s -abandonment of human passion, presented him with a monk’s upper robe. -And he also made the prediction, “Thou wilt become a Buddha.” Now -the city of this Buddha was called Sudhaññavatī, his father was the -khattiya Vipula, his mother Vipulā, Varuṇa and Brahmadeva his chief -disciples, Sambhava his servitor, Bhaddā and Subhaddā his chief female -disciples, and the Nāga-tree his Bo-tree. His body was eighty cubits -high, and his age sixty thousand years. - - 227. After Sumana came the Leader named Revata, - The Conqueror unequalled, incomparable, unmatched, supreme. - -After him appeared the Teacher _Sobhita_. He also had three assemblies -of saints; at the first assembly a thousand million monks were present, -at the second nine hundred millions, at the third eight hundred -millions. At that time the Bodisat having been born as _the brahman -Ajita_, and having heard the Teacher’s preaching, was established in -the Three Refuges, and gave a great donation to the Order of monks, -with the Buddha at their head. To this man also he prophesied, saying, -“Thou shalt become a Buddha.” Sudhamma was the name of the city of this -Blessed One, Sudhamma the king was his father, Sudhammā his mother, -Asama and Sunetta his chief disciples, Anoma his servitor, Nakulā and -Sujātā his chief female disciples, and the Nāga-tree his Bo-tree; his -body was fifty-eight cubits high, and his age ninety thousand years. - - 228. After Revata came the Leader named Sobhita, - Subdued and mild, unequalled and unrivalled. - -After him, when an asaŋkheyya had elapsed, three Buddhas were born -in one kalpa--Anomadassin, Paduma, and Nārada. Anomadassin had three -assemblies of saints; at the first eight hundred thousand monks -were present, at the second seven, at the third six. At that time -the Bodisat was a _Yakkha chief_, mighty and powerful, the lord of -many millions of millions of yakkhas. He, hearing that a Buddha had -appeared, came and gave a great donation to the Order of monks, with -the Buddha at their head. And the Teacher prophesied to him too, -saying, “Hereafter thou shalt be a Buddha.” The city of Anomadassin -the Blessed One was called Candavatī, Yasava the king was his father, -Yasodharā his mother, Nisabha and Anoma his chief disciples, Varuṇa -his servitor, Sundarī and Sumanā his chief female disciples, the -Arjuna-tree his Bo-tree; his body was fifty-eight cubits high, his age -a hundred thousand years. - - 229. After Sobhita came the perfect Buddha--the best of men-- - Anomadassin, of infinite fame, glorious, difficult to surpass. - -After him appeared the Teacher named _Paduma_. He too had three -assemblies of saints; at the first assembly a million million monks -were present, at the second three hundred thousand, at the third -two hundred thousand of the monks who dwelt at a great grove in the -uninhabited forest. At that time, whilst the Tathāgata was living in -that grove, the Bodisat having been born as _a lion_, saw the Teacher -plunged in ecstatic trance, and with trustful heart made obeisance -to him, and walking round him with reverence, experienced great joy, -and thrice uttered a mighty roar. For seven days he laid not aside -the bliss arising from the thought of the Buddha, but through joy -and gladness, seeking not after prey, he kept in attendance there, -offering up his life. When the Teacher, after seven days, aroused -himself from his trance, he looked upon the lion and thought, “He will -put trust in the Order of monks and make obeisance to them; let them -draw near.” At that very moment the monks drew near, and the lion put -faith in the Order. The Teacher, knowing his thoughts, prophesied, -saying, “Hereafter he shall be a Buddha.” Now the city of Paduma the -Blessed One was called Champaka, his father was Paduma the king, his -mother Asamā, Sāla and Upasāla were his chief disciples, Varuṇa his -servitor, Rāmā and Uparāmā his chief female disciples, the Crimson-tree -his Bo-tree; his body was fifty-eight cubits high, and his age was a -hundred thousand years. - - 230. After Anomadassin came the perfect Buddha, the best of men, - Paduma by name, unequalled, and without a rival. - -After him appeared the Teacher named _Nārada_. He also had three -assemblies of saints; at the first assembly a million million monks -were present, at the second ninety million million, at the third eighty -million million. At that time the Bodisat, having taken the vows as -_a sage_, acquired the five kinds of Wisdom and the eight sublime -Acquisitions, and gave a great donation to the Order, with the Buddha -at their head, making an offering of red sandal wood. And to him also -he prophesied, “Hereafter thou shalt be a Buddha.” The city of this -Blessed One was called Dhaññavati, his father was Sumedha the warrior, -his mother Anomā, Bhaddasāla and Jetamitta his chief disciples, -Vāseṭṭha his servitor, Uttarā and Pagguṇī his chief female disciples, -the great Crimson-tree was his Bo-tree; his body was eighty-eight -cubits high, and his age was ninety thousand years. - - 231. After Paduma came the perfect Buddha, the best of men, - Nārada by name, unequalled, and without a rival. - -After Nārada the Buddha, a hundred thousand world-cycles ago there -appeared in one kalpa only one Buddha called _Padumuttara_. He also had -three assemblies of saints; at the first a million million monks were -present, at the second, on the Vebhāra Mountain, nine hundred thousand -million, at the third eight hundred thousand million. At that time the -Bodisat, born as the _Mahratta of the name of Jaṭila_, gave an offering -of robes to the Order, with the Buddha at their head. And to him also -he announced, “Hereafter thou shalt be a Buddha.” And at the time of -Padumuttara the Blessed One there were no infidels, but all, men and -angels, took refuge in the Buddha. His city was called Haŋsavatī, his -father was Ānanda the warrior, his mother Sujātā, Devala and Sujāta his -chief disciples, Sumana his servitor, Amitā and Asamā his chief female -disciples, the Sāla-tree his Bo-tree; his body was eighty-eight cubits -high, the light from his body extended twelve leagues, and his age was -a hundred thousand years. - - 232. After Nārada came the perfect Buddha, the best of men, - Padumuttara by name, the Conqueror unshaken, like the sea. - -After him, when thirty thousand world-cycles had elapsed, two Buddhas, -Sumedha and Sujāta, were born in one kalpa. _Sumedha_ also had three -assemblies of his saints; at the first assembly, in the city Sudassana, -a thousand million sinless ones were present, at the second nine -hundred, at the third eight hundred. At that time the Bodisat, born as -_the brahman youth named Uttara_, lavished eight hundred millions of -money he had saved in giving a great donation to the Order, with the -Buddha at their head. And he then listened to the Law, and accepted the -Refuges, and abandoned his home, and took the vows. And to him also -the Buddha prophesied, saying, “Hereafter thou shalt be a Buddha.” -The city of Sumedha the Blessed One was called Sudassana, Sudatta the -king was his father, Sudattā his mother, Sarana and Sabbakāma his two -chief disciples, Sāgara his servitor, Rāmā and Surāmā his two chief -female disciples, the great Champaka-tree his Bo-tree; his body was -eighty-eight cubits high, and his age was ninety thousand years. - - - 233. After Padumuttara came the Leader named Sumedha, - The Sage hard to equal, brilliant in glory, supreme in all the - world. - -After him appeared the Teacher _Sujāta_. He also had three assemblies -of his saints; at the first assembly sixty thousand monks were present, -at the second fifty, at the third forty. At that time the Bodisat was -a _universal monarch_; and hearing that a Buddha was born he went to -him and heard the Law, and gave to the Order, with the Buddha at their -head, his kingdom of the four continents with its seven treasures, -and took the vows under the Teacher. All the dwellers in the land, -taking advantage of the birth of a Buddha in their midst, did duty as -servants in the monasteries, and continually gave great donations to -the Order, with the Buddha at their head. And to him also the Teacher -prophesied. The city of this Blessed One was called Sumangala, Uggata -the king was his father, Pabhāvatī his mother, Sudassana and Deva his -chief disciples, Nārada his servitor, and Nāgā and Nāgasamālā his chief -female disciples, and the great Bambu-tree his Bo-tree; this tree, -they say, had smaller hollows and thicker wood than ordinary bambus -have,[164] and in its mighty upper branches it was as brilliant as a -bunch of peacocks’ tails. The body of this Blessed One was fifty cubits -high, and his age was ninety thousand years. - - 234. In that age, the Maṇḍakalpa, appeared the Leader Sujāta, - Mighty jawed and grandly framed, whose measure none can take, - and hard to equal. - -After him, when eighteen hundred world-cycles had elapsed, three -Buddhas, Piyadassin, Atthadassin, and Dhammadassin, were born in -one kalpa. _Piyadassin_ also had three assemblies of his saints; at -the first a million million monks were present, at the second nine -hundred million, at the third eight hundred million. At that time -the Bodisat, as _a young brahman called Kassapa_, who had thoroughly -learnt the three Vedas, listened to the Teacher’s preaching of the Law, -and built a monastery at a cost of a million million, and stood firm -in the Refuges and the Precepts. And to him the Teacher prophesied, -saying, “After the lapse of eighteen hundred kalpas thou shalt become -a Buddha.” The city of this Blessed One was called Anoma, his father -was Sudinna the king, his mother Candā, Pālita and Sabbadassin his -chief disciples, Sobhita his servitor, Sujātā and Dhammadinnā his chief -female disciples, and the Priyaŋgu-tree his Bo-tree. His body was -eighty cubits high, and his age ninety thousand years. - - 235. After Sujāta came Piyadassin, Leader of the world, - Self-taught, hard to match, unequalled, of great glory. - -After him appeared the Teacher called _Atthadassin_. He too had three -assemblies of his saints; at the first nine million eight hundred -thousand monks were present, at the second eight million eight hundred -thousand, and the same number at the third. At that time the Bodisat, -as the mighty _ascetic Susima_, brought from heaven the sunshade of -Mandārava flowers, and offered it to the Teacher, who prophesied also -to him. The city of this Blessed One was called Sobhita, Sāgara the -king was his father, Sudassanā his mother, Santa and Apasanta his chief -disciples, Abhaya his servitor, Dhammā and Sudhammā his chief female -disciples, and the Champaka his Bo-tree. His body was eighty cubits -high, the glory from his body always extended over a league, and his -age was a hundred thousand years. - - 236. In the same Maṇḍakalpa Atthadassin, best of men, - Dispelled the thick darkness, and attained supreme Enlightenment. - -After him appeared the Teacher named _Dhammadassin_. He too had three -assemblies of his saints; at the first a thousand million monks were -present, at the second seven hundred millions, at the third eight -hundred millions. At that time the Bodisat, as _Sakka the king of the -gods_, made an offering of sweet-smelling flowers from heaven, and -heavenly music. And to him too the Teacher prophesied. The city of this -Blessed One was called Saraṇa, his father was Saraṇa the king, his -mother Sunandā, Paduma and Phussadeva his chief disciples, Sunetta his -servitor, Khemā and Sabbanāmā his chief female disciples, and the red -Kuravaka-tree (called also Bimbijāla) his Bo-tree. His body was eighty -cubits high, and his age a hundred thousand years. - - 237. In the same Maṇḍakalpa the far-famed Dhammadassin - Dispelled the thick darkness, illumined earth and heaven. - -After him, ninety-four world-cycles ago, only one Buddha, by name -_Siddhattha_, appeared in one kalpa. Of his disciples too there were -three assemblies; at the first assembly a million million monks were -present, at the second nine hundred millions, at the third eight -hundred millions. At that time the Bodisat, as the _ascetic Mangala_ of -great glory and gifted with the powers derived from the Higher Wisdom, -brought a great jambu fruit and presented it to the Tathāgata. The -Teacher, having eaten the fruit, prophesied to the Bodisat, saying, -“Ninety-four kalpas hence thou shalt become a Buddha.” The city of -this Blessed One was called Vebhāra, Jayasena the king was his father, -Suphassā his mother, Sambala and Sumitta his chief disciples, Revata -his servitor, Sīvalī and Surāmā his chief female disciples, and the -Kanikāra-tree his Bo-tree. His body was sixty cubits high, and his age -a hundred thousand years. - - 238. After Dhammadassin, the Leader named Siddhattha - Rose like the sun, bringing all darkness to an end. - -After him, ninety-two world-cycles ago, two Buddhas, Tissa and Phussa -by name, were born in one kalpa. _Tissa_ the Blessed One had three -assemblies of his saints; at the first a thousand millions of monks -were present, at the second nine hundred millions, at the third eight -hundred millions. At that time the Bodisat was born as the wealthy and -famous _warrior-chief Sujāta_. When he had taken the vows and acquired -the wonderful powers of a rishi, he heard that a Buddha had been -born; and taking a heaven-grown Mandārava lotus, and flowers of the -Pāricchattaka-tree (which grows in Indra’s heaven), he offered them to -the Tathāgata as he walked in the midst of his disciples, and he spread -an awning of flowers in the sky. To him, too, the Teacher prophesied, -saying, “Ninety-two kalpas hence thou shalt become a Buddha.” The city -of this Blessed One was called Khema, Janasandha the warrior-chief -was his father, Padumā his mother, the god Brahmā and Udaya his chief -disciples, Sambhava his servitor, Phussā and Sudattā his chief female -disciples, and the Asana-tree his Bo-tree. His body was sixty cubits -high, and his age a hundred thousand years. - - 239. After Siddhattha, Tissa, the unequalled and unrivalled, - Of infinite virtue and glory, was the chief Guide of the world. - -After him appeared the Teacher named _Phussa_. He too had three -assemblies of his saints; at the first assembly six million monks -were present, at the second five, at the third three million two -hundred thousand. At that time the Bodisat, born as the _warrior-chief -Vijitavī_, laid aside his kingdom, and, taking the vows under the -Teacher, learnt the three Piṭakas, and preached the Law to the -people, and fulfilled the Perfection of Morality.[165] And the Buddha -prophesied to him in the same manner. The city of this Blessed One -was called Kāsi (Benares), Jayasena the king was his father, Sirimā -his mother, Surakkhita and Dhammasena his chief disciples, Sabhiya -his servitor, Cālā and Upacālā his chief female disciples, and the -Āmalaka-tree his Bo-tree. His body was fifty-eight cubits high, and his -age ninety thousand years. - - 240. In the same Maṇḍakalpa Phussa was the Teacher supreme, - Unequalled, unrivalled, the chief Guide of the world. - -After him, ninety world-cycles ago, appeared the Blessed One named -_Vipassin_. He too had three assemblies of his saints; at the first -assembly six million eight hundred thousand monks were present; in the -second one hundred thousand, in the third eighty thousand. At that -time the Bodisat, born as the mighty and powerful _snake king Atula_, -gave to the Blessed One a golden chair, inlaid with the seven kinds -of gems. To him also he prophesied, saying, “Ninety-one world-cycles -hence thou shalt become a Buddha.” The city of this Blessed One was -called Bandhumatī, Bandhumā the king was his father, Bandhumatī his -mother, Khandha and Tissa his chief disciples, Asoka his servitor, -Candā and Candamittā his chief female disciples, and the Bignonia -(or Pāṭali-tree) his Bo-tree. His body was eighty cubits high, the -effulgence from his body always reached a hundred leagues, and his age -was a hundred thousand years. - - 241. Alter Phussa, the Supreme Buddha, the best of men, - Vipassin by name, the far-seeing, appeared in the world. - -After him, thirty-one world-cycles ago, there were two Buddhas, -called Sikhin and Vessabhū. _Sikhin_ too had three assemblies of his -saints; at the first assembly a hundred thousand monks were present, -at the second eighty thousand, at the third seventy. At that time the -Bodisat, born as _king Arindama_, gave a great donation of robes and -other things to the Order with the Buddha at their head, and offered -also a superb elephant, decked with the seven gems and provided with -all things suitable. To him too he prophesied, saying, “Thirty-one -world-cycles hence thou shalt become a Buddha.” The city of that -Blessed One was called Aruṇavatī, Aruṇa the warrior-chief was his -father, Pabhāvatī his mother, Abhibhū and Sambhava his chief disciples, -Khemaŋkura his servitor, Makhelā and Padumā his chief female disciples, -and the Puṇḍarīka-tree his Bo-tree. His body was thirty-seven cubits -high, the effulgence from his body reached three leagues, and his age -was thirty-seven thousand years. - - 242. After Vipassin came the Supreme Buddha, the best of men, - Sikhin by name, the Conqueror, unequalled and unrivalled. - -After him appeared the Teacher named _Vessabhū_. He also had three -assemblies of his saints; at the first eight million priests were -present, at the second seven, at the third six. At that time the -Bodisat, born as the _king Sudassana_, gave a great donation of robes -and other things to the Order, with the Buddha at their head. And -taking the vows at his hands, he became righteous in conduct, and -found great joy in meditating on the Buddha. To him too the Blessed -One prophesied, saying, “Thirty-one world-cycles hence thou shalt be -a Buddha.” The city of this Blessed One was called Anopama, Suppatīta -the king was his father, Yasavatī his mother, Soṇa and Uttara his -chief disciples, Upasanta his servitor, Dāmā and Sumālā his chief -female disciples, and the Sal-tree his Bo-tree. His body was sixty -cubits high, and his age sixty thousand years. - - 243. In the same Maṇḍakalpa, the Conqueror named Vessabhū, - Unequalled and unrivalled, appeared in the world. - -After him, in this world-cycle, four Buddhas have appeared--Kakusandha, -Koṇāgamana, Kassapa, and our Buddha. _Kakusandha_ the Blessed One -had one assembly, at which forty thousand monks were present. At -that time the Bodisat, as _Kshema the king_, gave a great donation, -including robes and bowls, to the Order, with the Buddha at their head, -and having given also collyriums and drugs, he listened to the Law -preached by the Teacher, and took the vows. And to him also the Buddha -prophesied. The city of Kakusandha the Blessed One was called Khema, -Aggidatta the Brāhman was his father, Visākhā the Brahman woman his -mother, Vidhura and Sanjīva his chief disciples, Buddhija his servitor, -Sāmā and Campakā his chief female disciples, and the great Sirīsa-tree -his Bo-tree. His body was forty cubits high, and his age forty thousand -years. - - 244. After Vessabhū came the perfect Buddha, the best of men, - Kakusandha by name, infinite and hard to equal. - -After him appeared the Teacher _Koṇāgamana_. Of his disciples too there -was one assembly, at which thirty thousand monks were present. At -that time the Bodisat, as _Pabbata the king_, went, surrounded by his -ministers, to the Teacher, and listened to the preaching of the Law. -And having given an invitation to the Order, with the Buddha at their -head, he kept up a great donation, giving cloths of silk, and of fine -texture, and woven with gold. And he took the vows from the Teacher’s -hands. And to him too the Buddha prophesied. The city of this Blessed -One was called Sobhavatī, Yaññadatta the Brahman was his father, -Uttarā the Brahman woman his mother, Bhiyyosa and Uttara his chief -disciples, Sotthija his servitor, Samuddā and Uttarā his chief female -disciples, and the Udumbara-tree his Bo-tree. His body was twenty -cubits high, and his age was thirty thousand years. - - 245. After Kakusandha came the Perfect Buddha, the best of men, - Koṇāgamana by name, Conqueror, chief of the world, supreme - among men. - -After him the Teacher named _Kassapa_ appeared in the world. Of -his disciples too there was one assembly, at which twenty thousand -monks were present. At that time the Bodisat, as the _Brahman youth -Jotipāla_, accomplished in the three Vedas, was well known on earth -and in heaven as the friend of the potter Ghaṭīkāra. Going with him -to the Teacher and hearing the Law, he took the vows; and zealously -learning the three Piṭakas, he glorified, by faithfulness in duty and -in works of supererogation, the religion of the Buddhas. And to him too -the Buddha prophesied. The birthplace of the Blessed One was called -Benāres, Brahma-datta the brahman was his father, Dhanavatī of the -brahman caste his mother, Tissa and Bhāradvāja his chief disciples, -Sabbamitta his servitor, Anuḷā and Uruveḷā his chief female disciples, -and the Nigrodha-tree his Bo-tree. His body was twenty cubits high, and -his age was twenty thousand years. - - 246. After Koṇāgamana came the Perfect Buddha, best of men, - Kassapa by name, that Conqueror, king of Righteousness, and - giver of Light. - -Again, in the kalpa in which Dīpaŋkara the Buddha appeared, three -other Buddhas appeared also. On their part no prophecy was made to the -Bodisat, they are therefore not mentioned here; but in the commentary, -in order to mention all the Buddhas from this kalpa, it is said, - - 247. Taṇhaŋkara and Medhaŋkara, and Saranaŋkara, - And the perfect Buddha Dīpaŋkara, and Kondañña best of men, - - 248. And Maŋgala, and Sumana, and Revata, and Sobhita the sage, - Anomadassin, Paduma, Nārada, Padumuttara, - - 249. And Sumedha, and Sujāta, Piyadassin the famous one, - Atthadassin, Dhammadassin, Siddhattha guide of the world, - - 250. Tissa, and Phussa the perfect Buddha, Vipassin, Sikhin, Vessabhū, - Kakusandha, Koṇāgamana, and Kassapa too the Guide,-- - - 251. These were the perfect Buddhas, the sinless ones, the - well-controlled; - Appearing like suns, dispelling the thick darkness; - They, and their disciples too, blazed up like flames of fire - and went out. - -Thus our Bodisat has come down to us through four _asaŋkheyyas_ plus -one hundred thousand _kalpas_, making resolve in the presence of the -twenty-four Buddhas, beginning with Dīpaŋkara. Now after Kassapa there -is no other Buddha beside the present supreme Buddha. So the Bodisat -received a prophecy from each of the twenty-four Buddhas, beginning at -Dīpaŋkara. - -And furthermore in accordance with the saying, - - “The resolve (to become a Buddha) only succeeds by the combination of - eight qualifications: being a man, and of the male sex, and capable of - attaining arahatship, association with the Teachers, renunciation of - the world, perfection in virtue, acts of self-sacrifice, and earnest - determination,” - -he combined in himself these eight qualifications. And exerting himself -according to the resolve he had made at the feet of Dīpaŋkara, in the -words, - - “Come, I will search for the Buddha-making conditions, this way and - that;”[166] - -and beholding the Perfections of Almsgiving and the rest to be the -qualities necessary for the making of a Buddha, according to the words, - - “Then, as I made my search, I beheld the first Perfection of - Almsgiving;”[167] - -he came down through many births, fulfilling these Perfections, even -up to his last appearance as Vessantara. And the rewards which fell to -him on his way, as they fall to all the Bodisats who have resolved to -become Buddhas, are lauded thus: - - 252. So the men, perfect in every part, and destined to Buddhahood, - Traverse the long road through thousands of millions of ages. - - 253. They are not born in hell, nor in the space between the worlds; - They do not become ghosts consumed by hunger, thirst, and want, - And they do not become small animals, even though born to sorrow. - - 254. When born among men they are not blind by birth, - They are not hard of hearing, they are not classed among the dumb. - - 255. They do not become women; among hermaphrodites and eunuchs - They are not found,--these men destined to Buddhahood. - - 256. Free from the deadly sins, everywhere pure-living, - They follow not after vain philosophy, they perceive the working - of Karma. - - 257. Though they dwell in heaven, they are not born into the - Unconscious state, - Nor are they destined to rebirth among the angels in the Pure - Abodes.[168] - - 258. Bent upon renunciation, holy in the world and not of it, - They walk as acting for the world’s welfare, fulfilling all - perfection. - -While he was thus fulfilling the Perfections, there was no limit to the -existences in which he fulfilled the Perfection of Almsgiving. As, for -instance, in the times when he was the brahman Akitti, and the brahmin -Saŋkha, and the king Dhanañjaya, and Mahā-sudassana, and Maha-govinda, -and the king Nimi, and the prince Canda, and the merchant Visayha, and -the king Sivi, and Vessantara. So, certainly, in the Birth as the Wise -Hare, according to the words,[169] - - 259. When I saw one coming for food, I offered my own self, - There is no one like me in giving, such is my Perfection of - Almsgiving, - -he, offering up his own life, acquired the Supreme Perfection called -the Perfection of Almsgiving. - -In like manner there is no limit to the existences--as, for instance, -in the times when he was the snake king Sīlava, and the snake king -Campeyya, the snake king Bhūridatta, the snake king Chad-danta, and -the prince Alīnasattu, son of king Jayaddisa--in which he fulfilled -the Perfection of Goodness. So, certainly, in the Saŋkhapāla Birth, -according to the words, - - - 260. Even when piercing me with stakes, and striking me with javelins, - I was not angry with the sons of Bhoja, such is my Perfection of - Goodness, - - -he, offering up himself, acquired the Supreme Perfection, called the -Perfection of Goodness. - -In like manner there is no limit to existences--as, for instance, in -the times when he was the prince Somanassa, and the prince Hatthipāla, -and the wise man Ayoghara--in which, forsaking his kingdom, he -fulfilled the Perfection of Renunciation. So, certainly, in the -Cūla-Sutasoma Birth, according to the words, - - 261. The kingdom, which was in my power, like spittle I rejected it, - And, rejecting, cared not for it, such is my Perfection of - Renunciation, - -he, renouncing the kingdom for freedom from the ties of sin,[170] -acquired the Supreme Perfection, called the Perfection of Renunciation. - -In like manner, there is no limit to the existences--as, for instance, -in the times when he was the wise man Vidhūra, and the wise man -Mahā-govinda, and the wise man Kuddāla, and the wise man Araka, and the -ascetic Bodhi, and the wise man Mahosadha--in which he fulfilled the -Perfection of Wisdom. So, certainly, in the time when he was the wise -man Senaka in the Sattubhatta Birth, according to the words, - - 262. Searching the matter out by wisdom, I set the brahman free from - pain, - There is no one like me in wisdom; such is my Perfection of - Wisdom, - -he, pointing out the snake which had got into the bellows, acquired the -Supreme Perfection called the Perfection of Wisdom. - -So, certainly, in the Mahā-Janaka Birth, according to the words, - - 263. Out of sight of the shore, in the midst of the waters, all men - are as if dead, - There is no other way of thinking; such is my Perfection of - Resolution, - -he, crossing the Great Ocean, acquired the Supreme Perfection called -the Perfection of Resolution. - -And so in the Khantivāda Birth, according to the words, - - 264. Even when he struck me with a sharp axe, as if I were a - senseless thing, - I was not angry with the king of Kāsi; such is my Perfection - of Patience, - -he, enduring great sorrow as if he were a senseless thing, acquired the -Perfection of Patience. - -And so in the Mahā-Sutasoma Birth, according to the words, - - 265. Guarding the word of Truth, and offering up my life, - I delivered the hundred warriors; such is my Perfection of Truth, - -he, offering up his life, and observing truth, obtained the Perfection -of Truth. - -And in the Mūgapakkha Birth, according to the words, - - 266. Father and mother I hated not, reputation I hated not, - But Omniscience was dear to me, therefore was I firm in duty, - -offering up even his life, and being resolute in duty, he acquired the -Perfection of Resolution. - -And so in the Ekarāja Birth, according to the words, - - 267. No man terrifies me, nor am I in fear of any man; - Firm in the power of kindness, in purity I take delight, - -regarding not even his life while attaining to kindness, he acquired -the Perfection of Good-will. - -So in the Somahaŋsa Birth, according to the words, - - 268. I lay me down in the cemetery, making a pillow of dead bones: - The village children mocked and praised: to all I was indifferent, - -he was unshaken in equanimity, even when the villagers tried to vex or -please him by spitting or by offering garlands and perfumes, and thus -he acquired the Perfection of Equanimity. - -This is a summary only, the account will be found at length in the -Cariyā Piṭaka. - -Having thus fulfilled the Perfections, in his birth as Vessantara, -according to the words, - - 269. This earth, unconscious though she be and ignorant of joy or - grief, - E’en she by my free-giving’s mighty power was shaken seven times, - -he performed such mighty acts of virtue as made the earth to shake. -And when, in the fullness of time, he had passed away, he reassumed -existence in the Tusita heaven. - -Thus should be understood the period, called Dūrenidāna, from the -Resolution at the feet of Dīpaŋkara down to this birth in the City of -Delight. - - - - -II.--AVIDŪRE NIDĀNA. - - -It was when the Bodisat was thus dwelling in the City of Delight, -that the so-called “Buddha proclamation” took place. For three such -“Proclamations” take place on earth. These are the three. When they -realize that at the end of a hundred thousand years a new dispensation -will begin, the angels called Loka-byūhā, with their hair flying and -dishevelled, with weeping faces, wiping away their tears with their -hands, clad in red garments, and with their clothes all in disorder, -wander among men, and make proclamation, saying, - -“Friends, one hundred thousand years from now there will be a new -dispensation; this system of worlds will be destroyed; even the mighty -ocean will dry up; this great earth, with Sineru the monarch of -mountains, will be burned up and destroyed; and the whole world, up -to the realms of the immaterial angels, will pass away. Therefore, O -friends, do mercy, live in kindness, and sympathy, and peace, cherish -your mothers, support your fathers, honour the elders in your tribes.” -This is called the proclamation of a new Age [Kappahalāhalaŋ]. - -Again, when they realize that at the end of a thousand years an -omniscient Buddha will appear on earth, the angel-guardians of the -world go from place to place and make proclamation, saying, “Friends, -at the end of a thousand years from this time a Buddha will appear on -earth.” This is called the proclamation of a Buddha [Buddha-halāhalaŋ]. - -Again, when the angels realize that at the end of a hundred years a -universal monarch will appear, they go from place to place and make -proclamation, saying, “Friends, at the end of a hundred years from this -time a universal monarch will appear on earth.” This is called the -proclamation of a Universal monarch [Cakka-vatti-halāhalaŋ]. These are -the three great proclamations. - -When of these three they hear the Buddha-proclamation, the deities -of the ten thousand world-systems assemble together; and having -ascertained which of the then living beings will become the Buddha, -they go to him and beseech him to do so,--so beseeching him when the -first signs appear that his present life is drawing to its close. -Accordingly on this occasion they all, with the archangels in each -world-system,[171] assembled in one world, and going to the future -Buddha in the Heaven of Delight, they besought him, saying, - -“O Blessed One, when thou wast fulfilling the Ten Perfections, -thou didst not do so from a desire for the glorious state of an -archangel--Sakka, or Māra, or Brahma--or of a mighty king upon earth; -thou wast fulfilling them with the hope of reaching Omniscience for the -sake of the Salvation of mankind! Now has the moment come, O Blessed -One, for thy Buddhahood; now has the time, O Blessed One, arrived!” - -But the Great Being, as if he had not granted the prayer of the -deities, reflected in succession on the following five important -points, viz. the time of his advent; the continent and country where -he should appear; the tribe in which he should be born; the mother who -should bear him, and the time when her life should be complete. - -Of these he first reflected on the TIME, thinking, “Is this the time -or not?” And on this point he thought, “When the duration of human -existence is more than a hundred thousand years, the time has not -arrived. Why not? Because in such a period men perceive not that living -beings are subject to birth, decay, and death; the threefold pearl -of the preaching of the Gospel of the Buddhas is unknown; and when -the Buddhas speak of the impermanence of things, of the universality -of sorrow, and of the delusion of individuality, people will neither -listen nor believe, saying, ‘What is this they talk of?’ At such a time -there can be no perception of the truth, and without that the gospel -will not lead to salvation. That therefore is not the time. Neither is -it the right time when the term of human existence is under one hundred -years. Why not? Because then sin is rife among men; and admonition -addressed to the sinners finds no place for edification, but like a -streak drawn on the water vanishes quickly away. That therefore is -not the time. When, however, the term of human existence is under a -hundred thousand and over a hundred years, that is the proper time.” -Now at that time the age of man was one hundred years. The Great Being -therefore saw that the time of his advent had arrived. - -Then reflecting upon THE CONTINENT, and considering the four great -continents with their surrounding islands,[172] he thought, “In -three of the continents the Buddhas do not--but in Jambudvīpa they -do--appear,” and thus he decided on the continent. - -Then reflecting upon THE DISTRICT, and thinking, “Jambudvīpa indeed -is large, ten thousand leagues in extent; now in which district of it -do the Buddhas appear?” he fixed upon the Middle Country.[173] And -calling to mind that the town named Kapilavastu was in that country, he -concluded that he ought to be born in it. - -Then reflecting on THE TRIBE, he thought, “The Buddhas are not born in -the Vaisya caste, nor the Sūdra caste; but either in the Brāhmana or -in the Kshatriya caste, whichever is then held in the highest repute. -The Kshatriya caste is now predominant, I must be born in it, and -Suddhodana the chief shall be my father.” Thus he decided on the tribe. - -Then reflecting on THE MOTHER, he thought, “The mother of a Buddha -is not eager for love, or cunning after drink, but has fulfilled the -Perfections for a hundred thousand ages, and from her birth upwards has -kept the five Precepts unbroken. Now this lady Mahā Māyā is such a -one, she shall be my mother.” And further considering how long her life -should last, he foresaw that it would still last ten months and seven -days. - -Having thus reflected on these five important points, he favoured the -deities by granting their prayer, saying, “The time has arrived, O -Blessed Ones, for me to become a Buddha.” He then dismissed them with -the words, “You may depart;” and attended by the angels of the heaven -of Joy, he entered the grove of Gladness in the City of Delight. - -Now in each of the angel-heavens (Devalokas) there is such a grove of -Gladness; and there the angels are wont to remind any one of them who -is about to depart of the opportunities he has gained by good deeds -done in a former birth, saying to him, “When fallen hence, mayest -thou be reborn in bliss.” And thus He also, when walking about there, -surrounded by angels reminding him of his acquired merit, departed -thence; and was conceived in the womb of the Lady Mahā Māyā. - -In order to explain this better, the following is the account in -fuller detail. At that time, it is said, the Midsummer festival was -proclaimed in the City of Kapilavastu, and the people were enjoying -the feast. During the seven days before the full moon the Lady Mahā -Māyā had taken part in the festivity, as free from intoxication as -it was brilliant with garlands and perfumes. On the seventh day she -rose early and bathed in perfumed water: and she distributed four -hundred thousand pieces in giving great largesse. Decked in her richest -attire she partook of the purest food: and vowing to observe the Eight -Commandments, she entered her beautiful chamber, and lying on her royal -couch she fell asleep and dreamt this dream. - -The four archangels, the Guardians of the world, lifting her up in her -couch, carried her to the Himālaya mountains, and placing her under -the Great Sāla-tree, seven leagues high, on the Crimson Plain, sixty -yojanas broad, they stood respectfully aside. Their queens then came -toward her, and taking her to the lake of Anotatta, bathed her to -free her from human stains; and dressed her in heavenly garments; and -anointed her with perfumes; and decked her with heavenly flowers. Not -far from there is the Silver Hill, within which is a golden mansion; in -it they spread a heavenly couch, with its head towards the East, and on -it they laid her down. Then the future Buddha, who had become a superb -white elephant, and was wandering on the Golden Hill, not far from -there, descended thence, and ascending the Silver Hill, approached her -from the North. Holding in his silvery trunk a white lotus flower, and -uttering a far-reaching cry, he entered the golden mansion, and thrice -doing obeisance to his mother’s couch, he gently struck her right side, -and seemed to enter her womb.[174] - -Thus was he conceived at the end of the Midsummer festival. And the -next day, having awoke from her sleep, she related her dream to the -rāja. The rāja had sixty-four eminent Brāhmans summoned, and had costly -seats spread on a spot made ready for the state occasion with green -leaves and dalbergia flowers, and he had vessels of gold and silver -filled with delicate milk-rice compounded with ghee and sweet honey, -and covered with gold and silver bowls. This food he gave them, and he -satisfied them with gifts of new garments and of tawny cows. And when -he had thus satisfied their every desire, he had the dream told to -them, and then he asked them, “What will come of it?” - -The Brāhmans said, “Be not anxious, O king! your queen has conceived: -and the fruit of her womb will be a man-child; it will not be a -woman-child. You will have a son. And he, if he adopts a householder’s -life, will become a king, a Universal Monarch; but if, leaving his -home, he adopt the religious life, he will become a Buddha, who will -remove from the world the veils of ignorance and sin.” - -Now at the moment when the future Buddha made himself incarnate in -his mother’s womb, the constituent elements of the ten thousand -world-systems quaked, and trembled, and were shaken violently. The -Thirty-two Good Omens also were made manifest. In the ten thousand -world-systems an immeasurable light appeared. The blind received -their sight (as if from very longing to behold this his glory). The -deaf heard the noise. The dumb spake one with another. The crooked -became straight. The lame walked. All prisoners were freed from -their bonds and chains. In each hell the fire was extinguished. The -hungry ghosts received food and drink. The wild animals ceased to be -afraid. The illness of all who were sick was allayed. All men began -to speak kindly. Horses neighed, and elephants trumpeted gently. All -musical instruments gave forth each its note, though none played upon -them. Bracelets and other ornaments jingled of themselves. All the -heavens became clear. A cool soft breeze wafted pleasantly for all. -Rain fell out of due season. Water, welling up from the very earth, -overflowed.[175] The birds forsook their flight on high. The rivers -stayed their waters’ flow. The waters of the mighty ocean became -fresh. Everywhere the earth was covered with lotuses of every colour. -All flowers blossomed on land and in water. The trunks, and branches, -and twigs of trees were covered with the bloom appropriate to each. -On earth tree-lotuses sprang up by sevens together, breaking even -through the rocks; and hanging-lotuses descended from the skies. The -ten-thousand world-systems revolved, and rushed as close together as -a bunch of gathered flowers; and became as it were a woven wreath of -worlds, as sweet-smelling and resplendent as a mass of garlands, or as -a sacred altar decked with flowers. - -From the moment of the incarnation, thus brought about, of the future -Buddha, four angels, with swords in their hands, stood guard over the -Bodisat and his mother, to shield them from all harm. Pure in thought, -having reached the highest aim and the highest honour, the mother was -happy and unwearied; and she saw the child within her as plainly as -one could see a thread passed through a transparent gem.[176] But as a -womb in which a future Buddha has dwelt, like a sacred relic shrine, -can never be occupied by another; the mother of the Bodisat, seven days -after his birth, died, and was reborn in the City of Delight. - -Now other women give birth, some before, some after, the completion of -the tenth month, some sitting, and some lying down. Not so the mother -of a Bodisat. She gives birth to the Bodisat, standing, after she has -cherished him in her womb for exactly ten months. This is a distinctive -quality of the mother of a Buddha elect. - -And queen Mahā Māyā, when she too had thus cherished the Bodisat in -her womb, like oil in a vessel, for ten months, felt herself far gone -with child: and wishing to go to her family home she spake to King -Suddhodana, and said, - -“O king! I wish to go to Devadaha, to the city of my people.” - -The king, saying, “It is good,” consented, and had the road from -Kapilavastu to Devadaha made plain, and decked with arches of -plaintain-trees, and well-filled water-pots, and flags, and banners. -And seating the queen in a golden palanquin carried by a thousand -attendants, he sent her away with a great retinue. - -Now between the two towns there is a pleasure-grove of sāla-trees -belonging to the people of both cities, and called the Lumbini grove. -At that time, from the roots to the topmost branches, it was one mass -of fruits and flowers; and amidst the blossoms and branches swarms of -various-coloured bees, and flocks of birds of different kinds, roamed, -warbling sweetly. The whole of the Lumbini grove was like a wood of -variegated creepers, or the well-decorated banqueting hall of some -mighty king. The queen beholding it was filled with the desire of -besporting herself in the sal-tree grove; and the attendants, carrying -the queen, entered the wood. When she came to the monarch sal-tree of -the glade, she wanted to take hold of a branch of it, and the branch -bending down, like a reed heated by steam, approached within reach of -her hand. Stretching out her hand she took hold of the branch, and -then her pains came upon her. The people drawing a curtain round her, -retired. Standing, and holding the branch of the sal-tree, she was -delivered. - -That very moment the four pure-minded Mahā Brahma angels came there -bringing a golden net; and receiving the future Buddha on that net, -they placed him before his mother, saying, “Be joyful, O Lady! a mighty -son is born to thee!” - -Now other living things, when they leave their mother’s womb, leave it -smeared with offensive and impure matter. Not so a Bodisat. The future -Buddha left his mother’s womb like a preacher descending from a pulpit -or a man from a ladder, erect, stretching out his hands and feet, -unsoiled by any impurities from contact with his mother’s womb, pure -and fair, and shining like a gem placed on fine muslin of Benares. -But though this was so, two showers of water came down from heaven in -honour of them and refreshed the Bodisat and his mother. - -From the hands of the angels who had received him in the golden net, -four kings received him on cloth of antelope skins, soft to the touch, -such as are used on occasions of royal state. From their hands men -received him on a roll of fine cloth; and on leaving their hands he -stood up upon the ground and looked towards the East. Thousands of -world-systems became visible to him like a single open space. Men and -angels offering him sweet-smelling garlands, said, “O great Being, -there is no other like thee, how then a greater?” Searching the ten -directions (the four points of the compass, the four intermediate -points, the zenith and the nadir), and finding no one like himself, he -took seven strides, saying, “This is the best direction.” And as he -walked the archangel Brahma held over him the white umbrella, and the -archangel Suyāma followed him with the fan, and other deities with the -other symbols of royalty in their hands. Then stopping at the seventh -step, he sent forth his noble voice and shouted the shout of victory, -beginning with, “I am the chief of the world.”[177] - -Now the future Buddha in three births thus uttered his voice -immediately on leaving his mother’s womb; in his birth as Mahosadha, in -his birth as Vessantara, and in this birth. In the Mahosadha birth the -archangel Sakka came to him as he was being born, and placing some fine -sandal-wood in his hand, went away. He came out from the womb holding -this in his fist. His mother asked him, “What is it you hold, dear, as -you come?” He answered, “Medicine, mother!” So because he came holding -medicine, they gave him the name of Medicine-child (Osadhadāraka). -Taking the medicine they kept it in a chatty (an earthenware -water-pot); and it became a drug by which all the sickness of the blind -and deaf and others, as many as came, was healed. So the saying sprang -up, “This is a powerful drug, this is a powerful drug;” and hence he -was called Mahosadha (The Great Medicine Man). - -Again, in the Vessantara birth, as he left his mother’s womb, he -stretched out his right hand, saying, “But is there anything in the -house, mother? I would give a gift.” Then his mother, saying, “You are -born, dear, in a wealthy family,” took his hand in hers, and placed on -it a bag containing a thousand. - -Lastly, in this birth he sang the song of victory. Thus the future -Buddha in three births uttered his voice as he came out of his mother’s -womb. And as at the moment of his conception, so at the moment of his -birth, the thirty-two Good Omens were seen. - -Now at the very time when our Bodisat was born in the Lumbini grove, -the lady, the mother of Rāhula, Channa the attendant, Kāḷudāyi the -minister, Kanthaka the royal horse, the great Bo-tree, and the four -vases full of treasure, also came into being. Of these last, one was -two miles, one four, one six, and one eight miles in size. These seven -are called the Sahajātā, the Connatal Ones.[178] - -The people of both towns took the Bodisat and went to Kapilavastu. -On that day too, the choirs of angels in the Tāvatiŋsa heaven were -astonished and joyful; and waved their cloaks and rejoiced, saying, “In -Kapilavastu, to Suddhodana the king, a son is born, who, seated under -the Bo-tree, will become a Buddha.” - -At that time an ascetic named Kāḷa Devala (a confidential adviser -of Suddhodana the king, who had passed through the eight stages of -religious attainment)[179] had eaten his mid-day meal, and had gone to -the Tāvatiŋsa heaven, to rest through the heat of the day. Whilst there -sitting resting, he saw these angels, and asked them, “Why are you thus -glad at heart and rejoicing? Tell me the reason of it.” - -The angels replied, “Sir, to Suddhodana the king is born a son, who -seated under the Bo-tree will become a Buddha, and will found a Kingdom -of Righteousness.[180] To us it will be given to see his infinite grace -and to hear his word. Therefore it is that we are glad!” - -The ascetic, hearing what they said, quickly came down from the -angel-world, and entering the king’s house, sat down on the seat set -apart for him, and said, “A son they say is born to you, O king! let me -see him.” - -The king ordered his son to be clad in splendour and brought in to -salute the ascetic. But the future Buddha turned his feet round, and -planted them on the matted hair of the ascetic.[181] For in that birth -there was no one worthy to be saluted by the Bodisat, and if those -ignorant ones had placed the head of the future Buddha at the feet of -the ascetic, assuredly the ascetic’s head would have split in two. The -ascetic rose from his seat, and saying, “It is not right for me to work -my own destruction,” he did homage to the Bodisat. And the king also -seeing this wonder did homage to his own son. - -Now the ascetic had the power of calling to mind the events of forty -ages (kalpas) in the past, and of forty ages in the future. Looking at -the marks of future prosperity on the Bodisat’s body, he considered -with himself, “Will he become a Buddha or not?” And perceiving that he -would most certainly become a Buddha, he smiled, saying, “This is a -wonderful child.” Then reflecting, “Will it be given to me to behold -him when he has become a Buddha?” he perceived that it would not. -“Dying before that time I shall be reborn in the Formless World; so -that while a hundred or perhaps a thousand Buddhas appear among men, I -shall not be able to go and be taught by them. And it will not be my -good fortune to behold this so wonderful child when he has become a -Buddha. Great, indeed, is my loss!” And he wept. - -The people seeing this, asked, saying, “Our master just now smiled, and -has now begun to weep! Will, sir, any misfortune befall our master’s -little one?”[182] - -“There is no misfortune in him; assuredly he will become a Buddha,” was -the reply. - -“Why then do you weep?” - -“It will not be granted to me,” he said, “to behold so great a man when -he has become a Buddha. Great, indeed, is my loss! bewailing myself, I -weep.” - -Then reflecting, “Will it be granted or not to any one of my relatives -to see him as a Buddha?” he saw it would be granted to his nephew -Nālaka. So he went to his sister’s house, and said to her, “Where is -your son Nālaka?” - -“In the house, brother.” - -“Call him,” said he. When he came he said to him, “In the family -of Suddhodana the king, dear, a son is born, a young Buddha. In -thirty-five years he will become a Buddha, and it will be granted you -to see him. This very day give up the world!” - -Bearing in mind that his uncle was not a man to urge him without -a cause, the young man, though born in a family of incalculable -wealth,[183] straightway took out of the inner store a yellow suit of -clothes and an earthenware pot, and shaved his head and put on the -robes. And saying, “I take the vows for the sake of the greatest Being -upon earth,” he prostrated himself on the ground and raised his joined -hands in adoration towards the Bodisat. Then putting the begging bowl -in a bag, and carrying it on his shoulder, he went to the Himālaya -mountains, and lived the life of a monk. - -When the Tathāgata had attained to complete Enlightenment, Nālaka went -to him and heard the way of salvation.[184] He then returned to the -Himālayas, and reached Arahatship. And when he had lived seven months -longer as a pilgrim along the most excellent Path, he past away when -standing near a Golden Hill, by that final extinction in which no part -or power of man remains.[185] - -Now on the fifth day they bathed the Bodisat’s head, saying, “Let us -perform the rite of choosing a name for him.” So they perfumed the -king’s house with four kinds of odours, and decked it with Dalbergia -flowers, and made ready rice well cooked in milk. Then they sent for -one hundred and eight Brāhmans who had mastered the three Vedas, and -seated them in the king’s house, and gave them the pleasant food to -eat, and did them great honour, and asked them to recognize the signs -of what the child should be. - -Among them-- - - 270. Rāma, and Dhaja, and Lakkhaṇa, and Mantin, - Kondanya and Bhoja, Suyāma and Sudatta, - These eight Brāhmans then were there, - Their senses all subdued; and they declared the charm. - -Now these eight Brāhmans were recognizers of signs; it was by them -that the dream on the night of conception had been interpreted. Seven -of them holding up two fingers prophesied in the alternative, saying, -“If a man having such marks should remain a householder, he becomes a -Universal Monarch; but if he takes the vows, he becomes a Buddha.” And, -so saying, they declared all the glory and power of a Cakkavatti king. - -But the youngest of all of them, a young Brāhman whose family name -was Kondanya, beholding the perfection of the auspicious marks on the -Bodisat, raised up one finger only, and prophesied without ambiguity, -and said, “There is no sign of his remaining amidst the cares of -household life. Verily, he will become a Buddha, and remove the veils -of sin and ignorance from the world.” - -This man already, under former Buddhas, had made a deep resolve of -holiness, and had now reached his last birth. Therefore it was that he -surpassed the other seven in wisdom; that he perceived how the Bodisat -would only be subject to this one life; and that, raising only one -finger, he so prophesied, saying, “The lot of one possessed of these -marks will not be cast amidst the cares of household life. Verily he -will become a Buddha!” - -Now those Brāhmans went home, and addressed their sons, saying, “We -are old, beloved ones; whether or not we shall live to see the son of -Suddhodana the king after he has gained omniscience, do you, when he -has gained omniscience, take the vows according to his religion.” And -after they all seven had lived out their span of life, they passed away -and were reborn according to their deeds. - -But the young Brāhman Kondanya was free from disease; and for the sake -of the wisdom of the Great Being he left all that he had and made the -great renunciation. And coming in due course to Uruvela, he thought, -“Behold how pleasant is this place! how suitable for the exertions of a -young man desirous of wrestling with sin.” So he took up his residence -there. - -And when he heard that the Great Being had taken the vows, he went to -the sons of those Brāhmans, and said to them, “Siddhattha the prince -has taken the vows. Assuredly he will become a Buddha. If your fathers -were in health they would to-day leave their homes, and take the -vows: and now, if you should so desire, come, I will take the vows in -imitation of him.” But all of them were not able to agree with one -accord; three did not give up the world; the other four made Kondanya -the Brāhman their leader, and took the vows. It was those five who came -to be called “the Company of the Five Elders.” - -Then the king asked, “After seeing what, will my son forsake the world?” - -“The four Omens,” was the reply. - -“Which four?” - -“A man worn out by age, a, sick man, a dead body, and a monk.” - -The king thought, “From this time let no such things come near my son. -There is no good of my son’s becoming a Buddha. I should like to see my -son exercising rule and sovereignty over the four great continents and -the two thousand islands that surround them; and walking, as it were, -in the vault of heaven, surrounded by an innumerable retinue.”[186] -Then, so saying, he placed guards two miles apart in the four -directions to prevent men of those four kinds coming to the sight of -his son. - -That day also, of eighty thousand clansmen assembled in the festival -hall, each one dedicated a son, saying, “Whether this child becomes -a Buddha or a king, we give each a son; so that if he shall become a -Buddha, he shall live attended and honoured by Kshatriya monks, and -if he shall become a king, he shall live attended and honoured by -Kshatriya nobles.”[187] And the rāja appointed nurses of great beauty, -and free from every fault, for the Bodisat. So the Bodisat grew up in -great splendour and surrounded by an innumerable retinue. - -Now one day the king held the so-called Ploughing Festival. On that day -they ornament the town like a palace of the gods. All the slaves and -servants, in new garments and crowned with sweet-smelling garlands, -assemble in the king’s house. For the king’s work a thousand ploughs -are yoked. On this occasion one hundred and eight minus one were, with -their oxen-reins and cross-bars, ornamented with silver. But the plough -for the king to use was ornamented with red gold; and so also the horns -and reins and goads of the oxen. - -The king, leaving his house with a great retinue, took his son and went -to the spot. There there was a Jambu-tree thick with leaves and giving -a dense shade. Under it the rāja had the child’s couch laid out; and -over the couch a canopy spread inlaid with stars of gold, and round it -a curtain hung. Then leaving a guard there, the rāja, clad in splendour -and attended by his ministers, went away to plough. - -At such a time the king takes hold of a golden plough, the attendant -ministers one hundred and eight minus one silver ploughs, and the -peasants the rest of the ploughs. Holding them they plough this way and -that way. The rāja goes from one side to the other, and comes from the -other back again. - -On this occasion the king had great success; and the nurses seated -round the Bodisat, thinking, “Let us go to see the king’s glory,” -came out from within the curtain, and went away. The future Buddha, -looking all round, and seeing no one, got up quickly, seated himself -cross-legged, and holding his breath, sank into the first Jhāna.[188] - -The nurses, engaged in preparing various kinds of food, delayed a -little. The shadows of the other trees turned round, but that of -the Jambu-tree remained steady and circular in form. The nurses, -remembering their young master was alone, hurriedly raised the curtain -and returned inside it. Seeing the Bodisat sitting cross-legged, and -that miracle of the shadow, they went and told the rāja, saying, “O -king! the prince is seated in such and such a manner; and while the -shadows of the other trees have turned, that of the Jambu-tree is fixed -in a circle!” - -And the rāja went hurriedly and saw that miracle, and did homage to his -son, saying, “This, Beloved One, is the second homage paid to thee!” - -But the Bodisat in due course grew to manhood. And the king had three -mansions made, suitable for the three seasons, one nine stories high, -one seven stories high, and one five stories high; and he provided -him with forty thousand dancing girls. So the Bodisat, surrounded by -well-dressed dancing girls, like a god surrounded by troops of houris, -and attended by musical instruments which played of themselves, lived, -as the seasons changed, in each of these mansions in enjoyment of -great majesty. And the mother of Rāhula was his principal queen. - -Whilst he was thus in the enjoyment of great prosperity the following -talk sprang up in the public assembly of his clansmen: “Siddhattha -lives devoted to pleasure; not one thing does he learn; if war should -break out, what would he do?” - -The king sent for the future Buddha, and said to him, “Your relations, -Beloved One, say that you learn nothing, and are given up to pleasure: -now what do you think you should do about this?” - -“O king! there is no art it is necessary for me to learn. Send the -crier round the city, that I may show my skill. Seven days from now I -will show my kindred what I can do.” - -The king did so. The Bodisat assembled those so skilled in archery -that they could split even a hair, and shoot as quick as lightning; -and then, in the midst of the people, he showed his relatives his -twelvefold skill, and how unsurpassed he was by other masters of the -bow.[189] So the assembly of his clansmen doubted no longer. - -Now one day the future Buddha, wanting to go to his pleasure ground, -told his charioteer to harness his chariot. The latter accordingly -decked the gloriously beautiful chariot with all its trappings, and -harnessed to it four state horses of the Sindhi breed, and white as the -leaves of the white lotus flower. And he informed the Bodisat. So the -Bodisat ascended the chariot, resplendent like a mansion in the skies, -and went towards the garden. - -The angels thought, “The time for young Siddhattha to attain -Enlightenment is near, let us show him the Omens.” And they did so by -making a son of the gods represent a man wasted by age, with decayed -teeth and grey hair, bent and broken down in body, and with a stick -in his hand. But he was only visible to the future Buddha and his -charioteer. - -Then the Bodisat asked his charioteer, as is told in the Mahāpadāna, -“What kind of man is this, whose very hair is not as that of other -men?” When he heard his servant’s answer, he said, “Shame then be to -life! since the decay of every living being is notorious!” and with -agitated heart he turned back at that very spot and re-entered his -palace. - -The king asked, “Why does my son turn back so hurriedly?” - -“He has seen an old man,” they said; “and having seen an old man, he -will forsake the world.” - -“By this you ruin me,” exclaimed the rāja; “quickly get ready concerts -and plays to be performed before my son. So long as he continues in the -enjoyment of pleasure, he will not turn his thoughts to forsaking the -world!” Then increasing the guards, he placed them at each point of the -compass, at intervals of half a league. - -Again, one day, when the future Buddha, as he was going to his pleasure -ground, saw a sick man represented by the gods, he made the same -inquiry as before; and then, with agitated heart, turned back and -re-entered his palace. The king also made the same inquiry, and gave -the same orders as before; and again increasing the guard, placed them -all round at a distance of three-quarters of a league. - -Once more, when the future Buddha, as he was going to his pleasure -ground, saw a dead man represented by the gods, he made the same -inquiry as before; and then, with agitated heart, turned back and -re-entered his palace. The king also made the same inquiry, and gave -the same orders as before; and again increasing the guard, placed them -all round at a distance of a league. - -Once again, when the future Buddha, as he was going to his pleasure -ground, saw one who had abandoned the world, carefully and decently -clad, he asked his charioteer, “Friend, what kind of man is that?” -As at that time there was no Buddha at all in the world, the -charioteer understood neither what a mendicant was nor what were his -distinguishing characteristics; but nevertheless, inspired by the gods, -he said, “That is a mendicant friar;” and described the advantages of -renouncing the world. And that day the future Buddha, cherishing the -thought of renouncing the world, went on to his pleasure ground. - -The repeaters of the Dīgha Nikāya,[190] however, say that he saw all -the four Omens on the same day, and then went to his pleasure ground. -There he enjoyed himself during the day and bathed in the beautiful -lake; and at sunset seated himself on the royal resting stone to be -robed. Now his attendants brought robes of different colours, and -various kinds of ornaments, and garlands, and perfumes, and ointments, -and stood around him. - -At that moment the throne on which Sakka was seated became warm.[191] -And thinking to himself, “Who is it now who wants me to descend from -hence?” he perceived that the time for the adornment of the future -Buddha had come. And he said to Vissakamma, “Friend Vissakamma, the -young noble Siddhattha, to-day, at midnight, will carry out the Great -Renunciation. This is the last time he will be clad in splendour. Go to -the pleasure ground and adorn him with heavenly array.” - -By the miraculous power which angels have, he accordingly, that very -moment, drew near in the likeness of the royal barber; and taking -from the barber’s hand the material for the turban, he arranged it -round the Bodisat’s head. At the touch of his hand the Bodisat knew, -“This is no man, it is a son of the gods.” When the first round of the -turban was put on, there arose, by the appearance of the jewelry on the -diadem, a thousand folds; when the turban was wrapt the second time -round, a thousand folds arose again; when ten times, ten thousand folds -appeared. How so many folds could seem to rise on so small a head is -beyond imagination; for in size the largest of them were as the flower -of the Black Priyaŋgu creeper, and the rest even as Kutumbaka blossoms. -And the head of the future Buddha became like a Kuyyaka flower in full -bloom. - -And when he was arrayed in all his splendour,--the musicians the while -exhibiting each one his peculiar skill, the Brāhmans honouring him with -words of joy and victory, and the men of lower castes with festive -cries and shouts of praise;--he ascended his superbly decorated car. - -At that time Suddhodana the king, who had heard that the mother of -Rāhula had brought forth a son, sent a message, saying, “Make known my -joy to my son!” The future Buddha, hearing this, said, “An impediment -has come into being, a bond has come into being.” When the king asked, -“What did my son say?” and heard that saying; he gave command, “From -henceforth let Rāhula (impediment) be my grandson’s name.” But the -Bodisat, riding in his splendid chariot, entered the town with great -magnificence and exceeding glory. - -At that time a noble virgin, Kisā Gotamī by name, had gone to the flat -roof of the upper story of her palace, and she beheld the beauty and -majesty of the Bodisat as he was proceeding through the city. Pleased -and delighted at the sight, she burst forth into this song of joy:-- - - 271. Blessed indeed is that mother,-- - Blessed indeed is that father,-- - Blessed indeed is that wife,-- - Who owns this Lord so glorious! - -Hearing this, the Bodisat thought to himself, “On catching sight of -such a one the heart of his mother is made happy, the heart of his -father is made happy, the heart of his wife is made happy! This is all -she says. But by what can every heart attain to lasting happiness and -peace?” And to him whose mind was estranged from sin the answer came, -“When the fire of lust is gone out, then peace is gained; when the -fires of hatred and delusion are gone out, then peace is gained; when -the troubles of mind, arising from pride, credulity, and all other -sins, have ceased, then peace is gained! Sweet is the lesson this -singer makes me hear, for the Nirvāna of Peace is that which I have -been trying to find out. This very day I will break away from household -cares! I will renounce the world! I will follow only after the Nirvāna -itself![192] - -Then loosing from his neck a string of pearls worth a hundred thousand, -he sent it to Kisā Gotamī as a teacher’s fee. Delighted at this, she -thought, “Prince Siddhattha has fallen in love with me, and has sent me -a present.” But the Bodisat, on entering his palace in great splendour, -reclined on a couch of state. - -Thereupon women clad in beautiful array, skilful in the dance -and song, and lovely as heavenly virgins, brought their musical -instruments, and ranging themselves in order, danced, and sang, and -played delightfully. But the Bodisat, his heart being estranged from -sin, took no pleasure in the spectacle, and fell asleep. - -And the women, saying, “He, for whose sake we were performing, is gone -to sleep? Why should we play any longer?” laid aside the instruments -they held, and lay down to sleep. The lamps fed with sweet-smelling -oil were just burning out. The Bodisat, waking up, sat cross-legged -on the couch, and saw them with their stage properties laid aside and -sleeping--some foaming at the mouth, some grinding their teeth, some -yawning, some muttering in their sleep, some gaping, and some with -their dress in disorder--plainly revealed as mere horrible sources of -mental distress. - -Seeing this woful change in their appearance, he became more and more -disgusted with lusts. To him that magnificent apartment, as splendid as -Sakka’s residence in heaven, began to seem like a charnel-house full of -loathsome corpses. Life, whether in the worlds subject to passion, or -in the worlds of form, or in the formless worlds, seemed to him like -staying in a house that had become the prey of devouring flames.[193] -An utterance of intense feeling broke from him--“It all oppresses me! -It is intolerable!” and his mind turned ardently to the state of those -who have renounced the world. Resolving that very day to accomplish the -Great Renunciation, he rose from his couch, went to the door and called -out, “Who is there?” - -Channa, who had been sleeping with his head on the threshold, answered, -“It is I, sir, Channa.” - -Then said he, “I am resolved to-day to accomplish the Great -Renunciation--saddle me a horse.” - -So Channa went to the stable-yard, and entering the stables saw by the -light of the lamps the mighty steed Kanthaka, standing at a pleasant -spot under a canopy of cloth, beautified with a pattern of jasmine -flowers. “This is the very one I ought to saddle to-day,” thought he; -and he saddled Kanthaka. - -Even whilst he was being saddled the horse knew, “He is saddling me -so tightly, and not as on other days for such rides as those to the -pleasure grounds, because my master is about to-day to carry out the -Great Renunciation.” Then, glad at heart, he neighed a mighty neigh; -and the sound thereof would have penetrated over all the town, had not -the gods stopped the sound, and let no one hear it. - -Now after the Bodisat had sent Channa on this errand, he thought, “I -will just look at my son.” And rising from his couch he went to the -apartments of Rāhula’s mother, and opened her chamber door. At that -moment a lamp, fed with sweet-smelling oil, was burning dimly in the -inner chamber. The mother of Rāhula was asleep on a bed strewn with -many jasmine flowers,[194] and resting her hand on the head of her son. -Stopping with his foot on the threshold, the Bodisat thought, “If I -lift her hand to take my son, she will awake; and that will prevent my -going away. I will come back and see him when I have become a Buddha.” -And he left the palace. - -Now what is said in the Jātaka commentary, “At that time Rāhula was -seven days old,” is not found in the other commentaries. Therefore the -view given above should be accepted.[195] - -And when the Bodisat had left the palace, he went to his horse, and -said, “My good Kanthaka, do thou save me this once to-night; so -that I, having become a Buddha by your help, shall save the world of -men, and that of angels too.” Then leaping up, he seated himself on -Kanthaka’s back. - -Kanthaka was eighteen cubits in length from the nape of his neck, and -of proportionate height; he was strong and fleet, and white all over -like a clean chank shell. If he should neigh or paw the ground, the -sound would penetrate through all the town. Therefore the angels so -muffled the sound of his neighing that none could hear it; and placed, -at each step, the palms of their hands under his feet. - -The Bodisat rode on the mighty back of the mighty steed; told Channa to -catch hold of its tail, and arrived at midnight at the great gate of -the city. - -Now the king thinking, “In that way the Bodisat will not be able at -any time to open the city gate and get away,” had placed a thousand -men at each of the two gates to stop him. The Bodisat was mighty and -strong according to the measure of elephants as ten thousand million -elephants, and according to the measure of men as a million million -men. He thought, “If the door does not open, sitting on Kanthaka’s back -with Channa holding his tail, I will press Kanthaka with my thighs, and -jumping over the city rampart, eighteen cubits high, I will get away!” -Channa thought, “If the door is not opened, I will take my master on -my neck, and putting my right hand round Kanthaka’s girth, I will hold -him close to my waist, and so leap over the rampart and get away!” -Kanthaka thought, “If the door is not opened, I will spring up with my -master seated as he is on my back, and Channa holding by my tail, and -will leap over the rampart and get away!” And if the door had not been -opened, verily one or other of those three would have accomplished that -whereof he had thought. But the angel residing at the gate opened it. - -At that moment Māra came there with the intention of stopping the -Bodisat; and standing in the air, he exclaimed, “Depart not, O my lord! -in seven days from now the wheel of empire will appear, and will make -you sovereign over the four continents and the two thousand adjacent -isles. Stop, O my lord!” - -“Who are you?” said he. - -“I am Vasavatti,” was the reply. - -“Māra! Well do I know that the wheel of empire would appear to me; but -it is not sovereignty that I desire. I will become a Buddha, and make -the ten thousand world-systems shout for joy.” - -Then thought the Tempter to himself: “Now, from this time forth, -whenever a thought of lust or anger or malice shall arise within you, -I will get to know of it.” And he followed him, ever watching for some -slip, as closely as a shadow which never leaves its object. - -But the future Buddha, making light of the kingdom of the world, thus -within his reach,--casting it away as one would saliva,--left the city -with great honour on the full-moon day of Āsāḷhi, when the moon was in -the Uttarā-sāḷha lunar mansion (_i.e._ on the 1st July). And when he -had left the city a desire sprang up within him to gaze upon it; and -the instant he did so the broad earth revolved like a potter’s wheel, -and was stayed: saying as it were to him, “O Great Being, there is no -need for you to stop in order to fulfil your wish.” So the Bodisat, -with his face towards the city, gazed at it; and he fixed at that -place a spot for the Kanthaka-Nivattana Cetiya (that is, The Shrine of -Kanthaka’s Staying--a Dāgaba afterwards built where this miracle was -believed to have happened). And keeping Kanthaka in the direction in -which he was going, he went on with great honour and exceeding glory. - -For then, they say, angels in front of him carried sixty thousand -torches, and behind him too, and on his right hand, and on his left. -And while some deities, undefined on the edge of the horizon, held -torches aloft; other deities, and the Nāgas, and Winged Creatures, and -other superhuman beings, bore him company--doing homage with heavenly -perfumes, and garlands, and sandal-wood powder, and incense. And the -whole sky was full of Paricchātaka flowers from Indra’s heaven, as -with the pouring rain when thick clouds gather. Heavenly songs floated -around; and on every side thousands of musical instruments sounded, -as when the thunder roars in the midst of the sea, or the great ocean -heaves against the boundaries of the world! - -Advancing in this pomp and glory, the Bodisat, in that one night, -passed beyond three kingdoms, and arrived, at the end of thirty -leagues, at the bank of the river called Anomā. But why could not the -horse go still further? It was not through want of power: for he could -go from one edge of the round world to the other, as easily as one -could step across the circumference of a wheel lying on its side;--and -doing this in the forenoon, he could return and eat the food prepared -for him. But on this occasion he was constantly delayed by having to -drag himself along, and break his way through the mass of garlands and -flowers, cast down from heaven in such profusion by the angels, and the -Snakes, and the Winged Creatures, that his very flanks were hid. Hence -it was that he only got over thirty leagues. - -Now the Bodisat, stopping at the river side, asked Channa, “What is -this river called?” - -“Its name, my lord, is Anomā.” - -“And so also our renunciation of the world shall be called Anomā -(illustrious),” said he; and signalling to his horse, by pressing it -with his heel, the horse sprang over the river, five or six hundred -yards in breadth, and stood on the opposite bank. - -The Bodisat, getting down from the horse’s back, stood on the sandy -beach, extending there like a sheet of silver, and said to Channa, -“Good Channa, do thou now go back, taking my ornaments and Kanthaka. I -am going to become a hermit.” - -“But I also, my lord, will become a hermit.” - -“You cannot be allowed to renounce the world, you must go back,” he -said. Three times he refused this request of Channa’s; and he delivered -over to him both the ornaments and Kanthaka. - -Then he thought, “These locks of mine are not suited for a mendicant. -Now it is not right for any one else to cut the hair of a future -Buddha, so I will cut them off myself with my sword.” Then, taking his -sword in his right hand, and holding the plaited tresses, together with -the diadem on them, with his left, he cut them off. So his hair was -thus reduced to two inches in length, and curling from the right, it -lay close to his head. It remained that length as long as he lived, and -the beard the same. There was no need at all to shave either hair or -beard any more. - -The Bodisat, saying to himself, “If I am to become a Buddha, let it -stand in the air; if not, let it fall to the ground;” threw the hair -and diadem together as he held them towards the sky. The plaited hair -and the jewelled turban went a league off and stopped in the air. The -archangel Sakka caught sight of it with his divine eye, and receiving -it into a jewel casket, a league high, he placed it in the Tāvatiŋsa -heaven, in the Dāgaba of the Diadem. - - 272. Cutting off his hair, with pleasant perfumes sweet, - The Lordly Being cast it to the sky. - The thousand-eyed one, Sakka, the sky God, - Received it humbly in a golden casket. - -Again the Bodisat thought, “This my raiment of Benares muslin is -not suitable for a mendicant.” Now the archangel Ghaṭikāra, who had -formerly been his friend in the time of Kassapa Buddha, was led by his -friendship, which had not grown old in that long interval, to think, -“To-day my friend is accomplishing the Great Renunciation, I will go -and provide him with the requisites of a mendicant.” - - 273. The three robes, and the alms bowl, - Razor, needle, and girdle, - And a water strainer--these eight - Are the wealth of the monk devout. - -Taking these eight requisites of a mendicant, he gave them to him. The -Bodisat dressed himself in the outward signs of an Arahat, and adopted -the sacred garb of Renunciation; and he enjoined upon Channa to go and, -in his name, assure his parents of his safety. And Channa did homage to -the Bodisat reverently, and departed. - -Now Kanthaka stood listening to the Bodisat as he talked with Channa. -And thinking, “From this time forth I shall never see my master more!” -he was unable to bear his grief. And going out of their sight, he -died of a broken heart; and was reborn in the Tāvatiŋsa heaven as an -angel, with the name of Kanthaka. So far the sorrow of Channa had been -but single; now torn with the second sorrow of Kanthaka’s death, he -returned, weeping and bewailing, to the city. - -But the Bodisat, having renounced the world, spent seven days in a -mango grove called Anūpiya, hard by that spot, in the joy of salvation. -Then he went on foot in one day to Rājagaha, a distance of thirty -leagues,[196] and entering the city, begged his food from door to -door. The whole city at the sight of his beauty was thrown into -commotion, like that other Rājagaha by the entrance of Dhanapālaka, or -like heaven itself by the entrance of the Ruler of the Gods. - -The guards went to the king and said, describing him, “O king! such and -such a being is begging through the town. We cannot tell whether he is -a god, or a man, or a Nāga, or a Supaṇṇa,[197] or what he is.” - -The king, watching the Great Being from his palace, became full of -wonder, and gave orders to his guards, saying, “Go, my men, and see. If -it is a superhuman being, it will disappear as soon as it leaves the -city; if a god, it will depart through the air; if a snake, it will -dive into the earth; if a man, it will eat the food just as it is.” - -But the Great Being collected scraps of food. And when he perceived -there was enough to support him, he left the city by the gate at which -he had entered. And seating himself, facing towards the East, under -the shadow of the Paṇḍava rock, he began to eat his meal. His stomach, -however, turned, and made as if it would come out of his mouth. Then, -though distressed by that revolting food, for in that birth he had -never even beheld such food with his eyes, he himself admonished -himself, saying, “Siddhattha, it is true you were born in a family -where food and drink were easily obtainable, into a state of life where -your food was perfumed third-season’s rice, with various curries of the -finest kinds. But ever since you saw one clad in a mendicant’s garb, -you have been thinking, ‘When shall I become like him, and live by -begging my food? would that that time were come!’ And now that you have -left all for that very purpose, what is this that you are doing?” And -overcoming his feelings, he ate the food. - -The king’s men saw this, and went and told him what had happened. -Hearing what his messengers said, the king quickly left the city, -and approaching the Bodisat, was so pleased at the mere sight of his -dignity and grace, that he offered him all his kingdom. - -The Bodisat said, “In me, O king! there is no desire after wealth -or sinful pleasures. It is in the hope of attaining to complete -enlightenment that I have left all.” And when the king gained not his -consent, though he asked it in many ways, he said, “Assuredly thou wilt -become a Buddha! Deign at least after thy Buddhahood to come to my -kingdom first.” - -This is here concisely stated; but the full account, beginning, “I sing -the Renunciation, how the Wise One renounced the world,” will be found -on referring to the Pabbajjā Sutta and its commentary. - -And the Bodisat, granting the king’s request, went forward on his -way. And joining himself to Āḷāra Kāḷāma, and to Uddaka, son of Rāma, -he acquired their systems of ecstatic trance. But when he saw that -that was not the way to wisdom, he left off applying himself to the -realization of that system of Attainment.[198] And with the intention -of carrying out the Great Struggle against sin, and showing his might -and resolution to gods and men, he went to Uruvela. And saying, -“Pleasant, indeed, is this spot!” he took up his residence there, and -devoted himself to the Great Struggle.[199] - -And those five mendicants, Kondanya and the rest, begging their way -through villages, market towns, and royal cities, met with the Bodisat -there. And for six years they stayed by him and served him, while he -was carrying out the Great Struggle, with different kinds of service, -such as sweeping out the hermitage, and so on; thinking the while, “Now -he will become a Buddha! now he will become a Buddha!” - -Now the Bodisat thought, “I will perform the uttermost penance.” And -he brought himself to live on one seed of the oil plant, or one grain -of rice, and even to fast entirely; but the angels gathered the sap of -life and infused it into him through the pores of his skin. By this -fasting, however, he became as thin as a skeleton; the colour of his -body, once fair as gold, became dark; and the Thirty-two signs of a -Great Being disappeared. And one day, when walking up and down, plunged -in intense meditation, he was overcome by severe pain; and he fainted, -and fell. - -Then certain of the angels began to say, “The mendicant Gotama is -dead.” But others said, “Such is the condition of Arahats (saints).” -And those who thought he was dead went and told Suddhodana the king, -saying, “Your son is dead.” - -“Did he die after becoming a Buddha, or before?” - -“He was unable to attain to Buddhahood, and fell down and died in the -midst of the Great Struggle.” - -When the king heard this, he refused to credit it, saying, “I do not -believe it. My son could never die without attaining to Wisdom!” - -If you ask, “Why did not the king believe it?” it was because he had -seen the miracles at the foot of the Jambu-tree, and on the day when -Kāḷa Devala had been compelled to do homage to the Bodisat. - -And the Bodisat recovered consciousness again, and stood up. And the -angels went and told the king, “Your son, O king, is well.” And the -king said, “I knew my son was not dead.” - -And the Great Being’s six years’ penance became noised abroad, as when -the sound of a great bell is heard in the sky. But he perceived that -penance was not the way to Wisdom; and begging through the villages and -towns, he collected ordinary material food, and lived upon it. And the -Thirty-two signs of a Great Being appeared again upon him, and his body -became fair in colour, like unto gold. - -Then the five attendant mendicants thought, “This man has not been -able, even by six years’ penance, to attain Omniscience; how can he do -so now, when he goes begging through the villages, and takes material -food? He is altogether lost in the Struggle. To think of getting -spiritual advantage from him is like a man, who wants to bathe his -head, thinking of using a dew-drop. What is to be got from him?” And -leaving the Great Being, they took each his robes and begging bowl, and -went eighteen leagues away, and entered Isipatana (a suburb of Benāres, -famous for its schools of learning). - -Now at that time, at Uruvela, in the village Senāni, there was a girl -named Sujātā, born in the house of Senāni the landowner, who, when she -had grown up, prayed to a Nigrodha-tree, saying, “If I am married into -a family of equal rank, and have a son for my firstborn child, then I -will spend every year a hundred thousand on an offering to thee.” And -this her prayer took effect. - -And in order to make her offering, on the full-moon day of the month of -May, in the sixth year of the Great Being’s penance, she had driven in -front of her a thousand cows into a meadow of rich grass. With their -milk she had fed five hundred cows, with theirs two hundred and fifty, -and so on down to eight. Thus aspiring after quantity, and sweetness, -and strength, she did what is called, “Working the milk in and in.” - -And early on the full-moon day in the month of May, thinking, “Now I -will make the offering,” she rose up in the morning early and milked -those eight cows. Of their own accord the calves kept away from the -cows’ udders, and as soon as the new vessels were placed ready, -streams of milk poured into them. Seeing this miracle, Sujātā, with -her own hands, took the milk and poured it into new pans; and with -her own hands made the fire and began to cook it. When that rice-milk -was boiling, huge bubbles rising, turned to the right and ran round -together; not a drop fell or was lost; not the least smoke rose from -the fireplace. - -At that time the four guardian angels of the world came from the -four points of the compass, and kept watch by the fireplace. The -archangel Brahma held over it a canopy of state. The archangel Sakka -put the sticks together and lighted the fire. By their divine power -the gods, gathering so much of the Sap of life as would suffice for -the support of all the men and angels of the four continents, and -their circumjacent two thousand isles--as easily as a man crushing the -honey-comb formed round a stick would take the honey--they infused -it into the milk-rice. At other times the gods infused the Sap of -life into each mouthful of rice as he took it; but on the day of his -Buddhahood, and on the day of his Death, they infused it into the very -vessel-full of rice itself. - -Sujātā, seeing that so many wonders appeared to her on this one day, -said to her slave-girl Puṇṇā, “Friend Puṇṇā! Very gracious is our god -to-day! Never before have I seen such a wonder. Go at once and keep -watch by the holy place.” “Very good, my lady,” replied she; and ran -and hastened to the foot of the tree. - -Now the Bodisat had seen that night five dreams, and on considering -their purport he had drawn the conclusion, “Verily this day I shall -become a Buddha.” And at the end of the night he washed and dressed -himself, and waiting till the time should come to go round begging his -food, he went early, and sat at the foot of that tree, lighting it all -up with his glory. - -And Puṇṇā coming there saw the Bodisat sitting at the foot of the -tree and lighting up all the region of the East; and she saw the -whole tree in colour like gold from the rays issuing from his body. -And she thought, “To-day our god, descending from the tree, is seated -to receive our offering in his own hand.” And excited with joy, she -returned quickly, and announced this to Sujātā. Sujātā, delighted at -the news, gave her all the ornaments befitting a daughter, saying, -“To-day, from this time forth, be thou to me in the place of an elder -daughter!” - -And since, on the day of attaining Buddhahood, it is proper to receive -a golden vessel worth a hundred thousand, she conceived the idea, “We -will put the milk-rice into a vessel of gold.” And sending for a vessel -of gold worth a hundred thousand, she poured out the well-cooked food -to put it therein. All the rice-milk flowed into the vessel, like water -from a lotus leaf, and filled the vessel full. Taking it she covered -it with a golden dish, and wrapped it in a cloth. And adorning herself -in all her splendour, she put the vessel on her head, and went with -great dignity to the Nigrodha-tree. Seeing the Bodisat, she was filled -with exceeding joy, taking him for the tree-god; and advanced, bowing, -from the spot whence she saw him. Taking the vessel from her head, she -uncovered it; and fetching sweet-scented water in a golden vase, she -approached the Bodisat, and stood by. - -The earthenware pot given him by the archangel Ghaṭikāra, which had -never till then left him, disappeared at that moment. Not seeing his -pot, the Bodisat stretched out his right hand, and took the water. -Sujātā placed the vessel, with the milk-rice in it, in the hand of -the Great Being. The Great Being looked at her. Pointing to the food, -she said, “O, my lord! accept what I have offered thee, and depart -whithersoever seemeth to thee good.” And adding, “May there arise to -thee as much joy as has come to me!” she went away, valuing her golden -vessel, worth a hundred thousand, at no more than a dried leaf. - -But the Bodisat rising from his seat, and leaving the tree on the right -hand, took the vessel and went to the bank of the Nerañjara river, down -into which on the day of their complete Enlightenment so many thousand -Bodisats had gone. The name of that bathing place is the Supatiṭṭhita -ferry. Putting the vessel on the bank, he descended into the river and -bathed. - -And having dressed himself again in the garb of the Arahats worn by -so many thousand Buddhas, he sat down with his face to the East; -and dividing the rice into forty-nine balls of the size of so many -single-seeded Palmyra fruits, he ate all that sweet milk-rice without -any water.[200] Now that was the only food he had for forty-nine days, -during the seven times seven days he spent, after he became a Buddha, -at the foot of the Tree of Wisdom. During all that time he had no other -food; he did not bathe; nor wash his teeth; nor feel the cravings of -nature. He lived on the joy arising from intense Meditation, on the joy -arising from the Noble Path, on the joy arising from the Fruit thereof. - -But when he had finished eating that milk-rice, he took the golden -vessel, and said, “If I shall be able to-day to become a Buddha, let -this pot go up the stream; if not, let it go down the stream!” and he -threw it into the water. And it went, in spite of the stream, eighty -cubits up the river in the middle of the stream, all the way as quickly -as a fleet horse. And diving into a whirlpool it went to the palace of -Kāḷa Nāgarāja (the Black Snake King); and striking against the bowls -from which the three previous Buddhas had eaten, it made them sound -“click! click!” and remained stationary as the lowest of them. Kāḷa, -the snake-king, hearing the noise, exclaimed, “Yesterday a Buddha -arose, now to-day another has arisen;” and he continued to praise him -in many hundred stanzas. - -But the Bodisat spent the heat of the day in a grove of sāla-trees -in full bloom on the bank of the river. And in the evening, when the -flowers droop on the stalks, he proceeded, like a lion when it is -roused, towards the Tree of Wisdom, along a path five or six hundred -yards wide, decked by the gods. The Snakes, and Genii, and Winged -Creatures,[201] and other superhuman beings, offered him sweet-smelling -flowers from heaven, and sang heavenly songs. The ten thousand -world-systems became filled with perfumes and garlands and shouts of -approval. - -At that time there came from the opposite direction a grass-cutter -named Sotthiya, carrying grass; and recognizing the Great Being, he -gave him eight bundles of grass. The Bodisat took the grass; and -ascending the rising ground round the Bo-tree, he stood at the South -of it, looking towards the North. At that moment the Southern horizon -seemed to descend below the level of the lowest hell, and the Northern -horizon mounting up seemed to reach above the highest heaven. - -The Bodisat, saying, “This cannot, I think, be the right place for -attaining Buddhahood,” turned round it, keeping it on the right hand; -and went to the Western side, and stood facing the East. Then the -Western horizon seemed to descend beneath the lowest hell, and the -Eastern horizon to ascend above the highest heaven; and to him, where -he was standing, the earth seemed to bend up and down like a great -cart wheel lying on its axis when its circumference is trodden on. - -The Bodisat, saying, “This cannot, I think, be the right place for -attaining Buddhahood,” turned round it, keeping it on the right hand; -and went to the Northern side, and stood facing the South. Then the -Northern horizon seemed to descend beneath the lowest hell, and the -Southern horizon to ascend above the highest heaven. - -The Bodisat, saying, “This cannot, I think, be the right place for -attaining Buddhahood,” turned round it, keeping it on the right hand; -and went to the Western side, and stood facing towards the East. Now in -the East is the place where all the Buddhas have sat cross-legged; and -that place neither trembles nor shakes. - -The Great Being, perceiving, “This is the steadfast spot chosen by all -the Buddhas, the spot for the throwing down of the temple of sin,” took -hold of the grass by one end, and scattered it there. And immediately -there was a seat fourteen cubits long. For those blades of grass -arranged themselves in such a form as would be beyond the power of even -the ablest painter or carver to design. - -The Bodisat turning his back upon the trunk of the Bo-tree, and with -his face towards the East, made the firm resolve, “My skin, indeed, and -nerves, and bones, may become arid, and the very blood in my body may -dry up; but till I attain to complete insight, this seat I will not -leave!” And he sat himself down in a cross-legged position, firm and -immovable, as if welded with a hundred thunderbolts. - -At that time the angel Māra, thinking, “Siddhattha the prince wants to -free himself from my dominion. I will not let him get free yet!” went -to the hosts of his angels, and told the news. And sounding the drum, -called “Satan’s War-cry,” he led forth the army of Satan. - -That army of Māra stretches twelve leagues before him, twelve leagues -to right and left of him, behind him it reaches to the rocky limits -of the world, above him it is nine leagues in height; and the sound -of its war-cry is heard, twelve leagues away, even as the sound of an -earthquake. - -Then Māra, the angel, mounted his elephant, two hundred and fifty -leagues high, named, “Girded with mountains.” And he created for -himself a thousand arms, and seized all kinds of weapons. And of the -remainder, too, of the army of Māra, no two took the same weapon; but -assuming various colours and various forms, they went on to overwhelm -the Great Being. - -But the angels of the ten thousand world-systems continued speaking the -praises of the Great Being. Sakka, the king of the angels, stood there -blowing his trumpet Vijayuttara. Now that trumpet is a hundred and -twenty cubits long, and can itself cause the wind to enter, and thus -itself give forth a sound which will resound for four months, when it -becomes still. The Great Black One, the king of the Nāgas, stood there -uttering his praises in many hundred stanzas. The archangel Mahā Brahma -stood there, holding over him the white canopy of state. But as the -army approached and surrounded the seat under the Bo-tree, not one of -the angels was able to stay, and they fled each one from the spot where -the army met them. The Black One, the king of the Nāgas, dived into the -earth, and went to Mañjerika, the palace of the Nāgas, five hundred -leagues in length, and lay down, covering his face with his hands. -Sakka, taking the Vijayuttara trumpet on his back, stopped on the rocky -verge of the world. Mahā Brahma, putting the white canopy of state on -to the summit of the rocks at the end of the earth, went to the world -of Brahma. Not a single deity was able to keep his place. The Great -Being sat there alone. - -But Māra said to his host, “Friends! there is no other man like -Siddhattha, the son of Suddhodana. We cannot give him battle face to -face. Let us attack him from behind!” The Great Being looked round on -three sides, and saw that all the gods had fled, and their place was -empty. Then beholding the hosts of Māra coming thick upon him from -the North, he thought, “Against me alone this mighty host is putting -forth all its energy and strength. No father is here, nor mother, nor -brother, nor any other relative to help me. But those ten cardinal -virtues have long been to me as retainers fed from my store. So, -making the virtues my shield, I must strike this host with the sword -of virtue, and thus overwhelm it!” And so he sat meditating on the Ten -Perfections.[202] - -Then Māra the angel, saying, “Thus will I drive away Siddhattha,” -caused a whirlwind to blow. And immediately such winds rushed together -from the four corners of the earth as could have torn down the peaks -of mountains half a league, two leagues, three leagues high--could -have rooted up the shrubs and trees of the forest--and could have made -of the towns and villages around one heap of ruins. But through the -majesty of the goodness of the Great Being, they reached him with their -power gone, and even the hem of his robe they were unable to shake. - -Then saying, “I will overwhelm him with water and so slay him,” he -caused a mighty rain to fall. And the clouds gathered, overspreading -one another by hundreds and by thousands, and poured forth rain; and -by the violence of the torrents the earth was saturated; and a great -flood, overtopping the trees of the forest, approached the Great Being. -But it was not able to wet on his robe even the space where a dew-drop -might fall. - -Then he caused a storm of rocks to fall. And mighty, mighty, mountain -peaks came through the air, spitting forth fire and smoke. But as they -reached the Great Being, they changed into bouquets of heavenly flowers. - -Then he raised a storm of deadly weapons. And they came--one-edged, and -two-edged swords, and spears, and arrows--smoking and flaming through -the sky. But as they reached the Great Being, they became flowers from -heaven. - -Then he raised a storm of charcoal. But the embers, though they came -through the sky as red as red Kiŋsuka flowers, were scattered at the -feet of the future Buddha as heavenly flowers. - -Then he raised a storm of ashes; and the ashes came through the air -exceeding hot, and in colour like fire; but they fell at the feet of -the future Buddha as the dust of sandal-wood. - -Then he raised a storm of sand; and the sand, exceeding fine, came -smoking and flaming through the air; but it fell at the feet of the -future Buddha as heavenly flowers. - -Then he raised a storm of mud. And the mud came smoking and flaming -through the air; but it fell at the feet of the future Buddha as -heavenly perfume. - -Then saying, “By this I will terrify Siddhattha, and drive him away!” -he brought on a thick darkness. And the darkness became fourfold: but -when it reached the future Buddha, it disappeared as darkness does -before the brightness of the sun. - -Thus was Māra unable by these nine--the wind, and the rain, and the -rocks, and the weapons, and the charcoal, and the ashes, and the sand, -and the mud, and the darkness--to drive away the future Buddha. So he -called on his host, and said, “Why stand you still? Seize, or slay, or -drive away this prince!” And himself mounted the Mountain-girded, and -seated on his back, he approached the future Buddha, and cried out, -“Get up, Siddhattha, from that seat! It does not belong to thee! It is -meant for me!” - -The Great Being listened to his words, and said, “Māra! it is not by -you that the Ten Cardinal Virtues have been perfected, nor the lesser -Virtues, nor the higher Virtues. It is not you who have sacrificed -yourself in the five great Acts of Self-renunciation, who have -diligently sought after Knowledge, and the Salvation of the world, and -the attainment of Wisdom. This seat does not belong to thee, it is to -me that it belongs.” - -Then the enraged Māra, unable to endure the vehemence of his anger, -cast at the Great Being that Sceptre-javelin of his, the barb of which -was in shape as a wheel. But it became a garland of flowers, and -remained as a canopy over him, whose mind was bent upon good. - -Now at other times, when that Wicked One throws his Sceptre-javelin, it -cleaves asunder a pillar of solid rock as if it were the tender shoot -of a bambū. When, however, it thus turned into a garland-canopy, all -the host of Māra shouted, “Now he shall rise from his seat and flee!” -and they hurled at him huge masses of rock. But these too fell on the -ground as bouquets at the feet of Him whose mind was bent upon good! - -And the angels stood on the edge of the rocks that encircle the world; -and stretching forwards in amazement, they looked on, saying, “Lost! -lost is Siddhattha the Prince, the glorious and beautiful! What can he -do to save himself!” - -Then the Great Being exclaimed, “I have reached the throne on which sit -the Buddhas-to-be when they are perfect in all goodness, on that day -when they shall reach Enlightenment.” - -And he said to Māra, standing there before him, “Māra, who is witness -that thou hast given alms?” - -And Māra stretched forth his hand to the hosts of his followers, and -said, “So many are my witnesses.” - -And that moment there arose a shout as the sound of an earthquake from -the hosts of the Evil One, saying, “I am his witness! I am his witness!” - -Then the Tempter addressed the Great Being, and said, “Siddhattha! who -is witness that thou hast given alms?” - -And the Great Being answered, “Thou hast living witnesses that thou -hast given alms: and I have in this place no living witness at all. -But not counting the alms I have given in other births, let this great -and solid earth, unconscious though it be, be witness of the seven -hundredfold great alms I gave when I was born as Wessantara!” - -And withdrawing his right hand from beneath his robe, he stretched it -forth towards the earth, and said, “Are you, or are you not witness of -the seven hundredfold great gift I gave in my birth as Wessantara?” - -And the great Earth uttered a voice, saying, “I am witness to thee of -that!” overwhelming as it were the hosts of the Evil One as with the -shout of hundreds of thousands of foes. - -Then the mighty elephant “Girded with mountains,” as he realized what -the generosity of Wessantara had been, fell down on his knees before -the Great Being. And the army of Māra fled this way and that way, so -that not even two were left together: throwing off their clothes and -their turbans, they fled, each one straight on before him. - -But the heavenly hosts, when they saw that the army of Māra had -fled, cried out, “The Tempter is overcome! Siddhattha the Prince has -prevailed! Come, let us honour the Victor!” And the Nāgas, and the -Winged Creatures, and the Angels, and the Archangels, each urging his -comrades on, went up to the Great Being at the Bo-tree’s foot, and as -they came, - - 274. At the Bo-tree’s foot the Nāga bands - Shouted, for joy that the Sage had won; - “The Blessed Buddha--he hath prevailed! - And the Tempter is overthrown!” - - 275. At the Bo-tree’s foot the Winged Ones - Shouted, for joy that the Sage had won; - “The Blessed Buddha--he hath prevailed! - And the Tempter is overthrown!” - - 276. At the Bo-tree’s foot the Angel hosts - Shouted, for joy that the Sage had won; - “The Blessed Buddha--he hath prevailed! - And the Tempter is overthrown!” - - 277. At the Bo-tree’s foot the Brahma Gods - Shouted, for joy that the Sage had won; - “The Blessed Buddha--he hath prevailed! - And the Tempter is overthrown!” - -The other gods, too, in the ten thousand world-systems, offered -garlands and perfumes and uttered his praises aloud. - -It was while the sun was still above the horizon, that the Great Being -thus put to flight the army of the Evil One. Then, whilst the Bo-tree -paid him homage, as it were, by its shoots like sprigs of red coral -falling over his robe, he acquired in the first watch of the night -the Knowledge of the Past, in the middle watch the Knowledge of the -Present, and in the third watch the Knowledge of the Chain of Causation -which leads to the Origin of Evil.[203] - -Now on his thus revolving this way and that way, and tracing backwards -and forwards, and thoroughly realizing the twelvefold Chain of -Causation, the ten thousand world-systems quaked twelve times even to -their ocean boundaries. And again, when the Great Being, making the -ten thousand world-systems to shout for joy, attained at break of day -to complete Enlightenment, the whole ten thousand world-systems became -glorious as on a festive day. The streamers of the flags and banners -raised on the edge of the rocky boundary to the East of the world -reached to the very West; and so those on the West and North, and -South, reached to the East, and South, and North; while in like manner -those of flags and banners on the surface of the earth reached to the -highest heaven, and those of flags and banners in heaven swept down -upon the earth. Throughout the universe flowering trees put forth their -blossoms, and fruit-bearing trees were loaded with clusters of fruit; -the trunks and branches of trees, and even the creepers, were covered -with bloom; lotus wreaths hung from the sky; and lilies by sevens -sprang, one above another, even from the very rocks. The ten thousand -world-systems as they revolved seemed like a mass of loosened wreaths, -or like a nosegay tastefully arranged: and the great Voids between -them, the hells whose darkness the rays of seven suns had never been -able to disperse, became filled with light. The waters of the Great -Ocean became sweet, down to its profoundest depths; and the rivers were -stayed in their course. The blind from birth received their sight; the -deaf from birth heard sound; the lame from birth could use their feet; -and chains and bonds were loosed, and fell away.[204] - -It was thus in surpassing glory and honour, and with many wonders -happening around, that he attained Omniscience, and gave vent to his -emotion in the Hymn of Triumph, sung by all the Buddhas. - - 278. Long have I wandered! long! - Bound by the Chain of Life, - Through many births: - Seeking thus long, in vain, - “Whence comes this Life in man, his Consciousness, his Pain!” - And hard to bear is Birth, - When pain and death but lead to Birth again. - - Found! It is found! - O Cause of Individuality! - No longer shalt thou make a house for me: - Broken are all thy beams. - Thy ridge-pole shattered! - Into Nirvāna now my mind has past: - The end of cravings has been reached at last![205] - - - - -THE PROXIMATE OR LAST EPOCH.[206] - - -Now whilst he was still seated there, after he had sung the Hymn of -Triumph, the Blessed One thought, “It is in order to attain to this -throne of triumph that I have undergone successive births for so long -a time,[207] that I severed my crowned head from my neck and gave it -away, that I tore out my darkened eyes and my heart’s flesh and gave -them away, that I gave away to serve others such sons as Jāli the -Prince, and such daughters as Kaṇhā Jinā the Princess, and such wives -as Maddī the Queen. This seat is a throne of triumph to me, and a -throne of glory; while seated on it my aims have been fulfilled: I will -not leave it, yet.” And he sat there absorbed in many thoughts[208] -for those seven days referred to in the text, beginning, “And then -the Blessed One sat motionless for seven days, realizing the bliss of -Nirvāna.” - -Now certain of the angels began to doubt, thinking, “There must be -something more Siddhattha has to do this day, for he still lingers -seated there.” The Master, knowing their thoughts, and to appease their -doubts, rose into the air, and performed the miracle of making another -appearance like unto himself.[209] - -And the Master having thus by this miracle dispelled the angels’ -doubts, stood a little to the North-east of the throne, thinking, “It -was on that throne that I attained omniscience.” And he thus spent -seven days gazing steadfastly at the spot where he had gained the -result of the deeds of virtue fulfilled through such countless years. -And that spot became known as the Dāgaba of the Steadfast Gaze. - -Then he created between the throne and the spot where he had stood a -cloistered walk, and he spent seven days walking up and down in that -jewelled cloister which stretched from East to West. And that spot -became known as the Dāgaba of the Jewelled Cloister. - -But for the fourth week the angels created to the North-west of -the Bo-tree a house of gems; and he spent the week seated there -cross-legged, and thinking out the Abhidhamma Pitaka both book by -book and generally in respect of the origin of all things as therein -explained. (But the Abhidhammikas[210] say that House of Gems here -means either a mansion built of the seven kinds of jewels, or the place -where the seven books were thought out: and as they give these two -explanations of the passage, both should be accepted as correct.) - -Having thus spent four weeks close to the Bo-tree, he went, in the -fifth week, to the Shepherd’s Nigrodha-tree: and sat there meditating -on the Truth, and enjoying the sweetness of Nirvāna.[211] - -Now at that time the angel Māra thought to himself, “So long a time -have I followed this man seeking some fault in him, and find no sin -in him; and now, indeed, he is beyond my power.” And overcome with -sorrow he sat down on the highway, and as he thought of the following -sixteen things he drew sixteen lines on the ground. Thinking, “I did -not attain, as he did, to the perfection of Charity; therefore I have -not become like him,” he drew one line. Then thinking, “I did not -attain, as he did, to the Perfections of Goodness, and Self-sacrifice, -and Wisdom, and Exertion, and Longsuffering, and Truth, and Resolution, -and Kindness, and Equanimity;[212] therefore I have not become like -him,” he drew nine more lines. Then thinking, “I did not attain the -Ten Perfections, the conditions precedent to the acquisition of the -extraordinary knowledge of objects of sense, and therefore I have -not become like him,” he drew the eleventh line. Then thinking, “I -did not attain to the Ten Perfections, the conditions precedent to -the acquisition of the extraordinary knowledge of inclinations and -dispositions, of the attainment of compassion, of the double miracle, -of the removal of hindrances, and of omniscience; therefore I have not -become like him,” he drew the five other lines. And so he sat on the -highway, drawing sixteen lines for these sixteen thoughts. - -At that time Craving, Discontent, and Lust,[213] the three daughters of -Māra, could not find their father, and were looking for him, wondering -where he could be. And when they saw him, sad at heart, writing on the -ground, they went up to him, and asked, “Why, dear, are you sad and -sorrowful?” - -And he answered, “Beloved, this illustrious mendicant is escaping from -my power. Long have I watched, but in vain, to find some fault in him. -Therefore it is that I am sad and sorrowful.” - -“Be that as it may,” replied they, “think not so. We will subject him -to our influence, and come back bringing him captive with us.” - -“Beloved,” said he, “you cannot by any means bring him under your -influence; he stands firm in faith, unwavering.” - -“But we are women,” was the reply; “this moment we will bring him bound -by the allurements of passion. Do not you be so grieved.” - -So they approached the Blessed One, and said, “O, holy man, upon thee -we humbly wait!” - -But the Blessed One neither paid any attention to their words, nor -raised his eyes to look at them. He sat plunged in the joy of Nirvāna, -with a mind made free by the complete extinction of sin. - -Then the daughters of Māra considered with themselves: “Various are -men’s tastes. Some fall in love with virgins, some with young women, -some with mature women, some with older women. We will tempt him in -various forms.” So each of them assumed the appearance of a hundred -women,--virgins, women who had never had a child, or only once, or only -twice, middle-aged women, older women,--and six times they went up to -the Blessed One, and professed themselves his humble handmaidens; and -to that even the Blessed One paid no attention, since he was made free -by the complete extinction of sin. - -Now, some teachers say that when the Blessed One saw them approaching -in the form of elderly women, he commanded, saying, “Let these women -remain just as they are, with broken teeth and bald heads.” This should -not be believed, for the Master issues not such commands. - -But the Blessed One said, “Depart ye! Why strive ye thus? Such things -might be done in the presence of men who linger in the paths of sin; -but I have put away lust, have put away ill-will, have put away folly.” -And he admonished them in those two verses from the Chapter on the -Buddha in the Scripture-Verses: - - 280. No one can e’er disturb his self-control - Whose inward victories, once gained, are neverlost. - That Sinless One, the Wise, whose mind embraces all-- - How--by what guile--what sin--can you allure him to his fall? - - 281. He who has no ensnaring, venomous desire; - No craving wants to lead him aught astray: - The Sinless One, the Wise, whose mind embraces all-- - How--by what guile--what sin--can you allure him to his fall?[214] - -And thus these women returned to their father, confessing that he had -spoken truth when he had said that the Blessed One was not by any means -to be led away by any unholy desire. - -But the Blessed One, when he had spent a week at that spot, went on to -the Mucalinda-tree. There he spent a week, Mucalinda, the snake-king, -when a storm arose, shielding him with seven folds of his hood, so -that the Blessed One enjoyed the bliss of salvation as if he had been -resting in a pleasant chamber, remote from all disturbance. Thence -he went away to a Rājāyatana-tree, and there also sat down enjoying -the bliss of salvation. And so seven weeks passed away, during which -he experienced no bodily wants, but fed on the joy of Meditation, -the joy of the Paths, and the joy of the Fruit thereof (that is, of -Nirvāna).[215] - -Now, as he sat there on the last day of the seven weeks--the -forty-ninth day--he felt a desire to bathe his face. And Sakka, the -king of the gods, brought a fruit of the Myrobolan-tree, and gave him -to eat. And Sakka, too, provided a tooth-cleanser of the thorns of the -snake-creeper, and water to bathe his face. And the Master used the -tooth-cleanser, and bathed his face, and sat him down there at the foot -of the tree. - -At that time two merchants, Tapassu and Bhalluka by name, were -travelling from Orissa to Central India[216] with five hundred carts. -And an angel, a blood relation of theirs, stopped their carts, and -moved their hearts to offer food to the Master. And they took a rice -cake, and a honey cake, and went up to the Master, and said, “O, -Blessed One! have mercy upon us, and accept this food.” - -Now, on the day when he had received the sweet rice-milk, his bowl -had disappeared;[217] so the Blessed One thought, “The Buddhas never -receive food in their hands. How shall I take it?” Then the four -Guardian Angels knew his thought, and, coming from the four corners -of heaven, they brought bowls made of sapphire. And the Blessed One -accepted them. Then they brought four other bowls, made of jet; and the -Blessed One, out of kindness to the four angels, received the four, -and, placing them one above another, commanded, saying, “Let them -become one.” And the four closed up into one of medium size, becoming -visible only as lines round the mouth of it. The Blessed One received -the food into that new-created bowl, and ate it, and gave thanks. - -The two brothers took refuge in the Buddha, the Truth, and the Order, -and became professed disciples. Then, when they asked him, saying, -“Lord, bestow upon us something to which we may pay reverence,” with -his own right hand he tore from his head, and gave to them, the -Hair-relics. And they built a Dāgaba in their own city, and placed the -relics within it.[218] - -But the Perfectly Enlightened One rose up thence, and returned to the -Shepherd’s Nigrodha-tree, and sat down at its foot. And no sooner -was he seated there, considering the depth of the Truth which he had -gained, than there arose in his mind a doubt (felt by each of the -Buddhas as he became aware of his having arrived at Truth) that he had -not that kind of ability necessary to explain that Truth to others. - -Then the great Ruler of the Brahma heavens, exclaiming, “Alas! the -world is lost! Alas! the world will be altogether lost!” brought with -him the rulers and archangels of the heavens in tens of thousands of -world-systems, and went up to the Master, and said, “O Blessed Lord, -mayst thou proclaim the Truth! Proclaim the Truth, O Blessed Lord!” and -in other words of like purport begged from him the preaching of the -Truth. - -Then the Master granted his request. And considering to whom he should -first reveal the Truth, thought at first of Aḷāra, his former teacher, -as one who would quickly comprehend it. But, on further reflection, he -perceived that Aḷāra had been dead seven days. So he fixed on Uddaka, -but perceived that he too had died that very evening. Then he thought -of the five mendicants, how faithfully they had served him for a time; -and casting about in his mind where they then might be, he perceived -they were at the Deer-forest in Benares. And he determined, saying, -“There I will go to inaugurate the Kingdom of Righteousness.” But he -delayed a few days, begging his daily food in the neighbourhood of the -Bo-tree, with the intention of going to Benares on the full-moon day of -the month of May. - -And at dawn of the fourteenth day of the month, when the night had -passed away, he took his robe and his bowl; and had gone eighteen -leagues, just half way, when he met the Hindu mendicant Upaka. And he -announced to him how he had become a Buddha; and on the evening of that -day he arrived at the hermitage near Benares.[219] - -The five mendicants, seeing already from afar the Buddha coming, said -one to another, “Friend, here comes the mendicant Gotama. He has turned -back to a free use of the necessaries of life, and has recovered -roundness of form, acuteness of sense, and beauty of complexion. We -ought to pay him no reverence; but as he is, after all, of a good -family, he deserves the honour of a seat. So we will simply prepare a -seat for him.” - -The Blessed One, casting about in his mind (by the power that he had -of knowing what was going on in the thoughts of all beings) as to what -they were thinking, knew their thoughts. Then, concentrating that -feeling of his love which was able to pervade generally all beings -in earth and heaven, he directed it specially towards them. And the -sense of his love diffused itself through their hearts; and as he came -nearer and nearer, unable any longer to adhere to their resolve, they -rose from their seats, and bowed down before him, and welcomed him -with every mark of reverence and respect. But, not knowing that he had -become a Buddha, they addressed him, in everything they said, either -by name, or as “Brother.” Then the Blessed One announced to them his -Buddhahood, saying, “O mendicants, address not a Buddha by his name, or -as ‘brother.’ And I, O mendicants, am a Buddha, clear in insight, as -those who have gone before.”[220] - -Then, seated on the place prepared for him, and surrounded by myriads -of angels, he addressed the five attendant elders, just as the moon was -passing out of conjunction with the lunar mansion in June, and taught -them in that discourse which was _The Foundation of the Kingdom of -Righteousness_. - -Of the five Elders, Kondanya the Believer[221] gained in knowledge as -the discourse went on; and as it concluded, he, with myriads of angels, -had arrived at the Fruit of the First Path.[222] And the Master, who -remained there for the rainy season, sat in the _wihāra_ the next day, -when the other four had gone a-begging, talking to Vappa: and Vappa -that morning attained to the Fruit of the First Path. And, in a similar -manner, Bhaddiya on the next day, and Mahā Nāma on the next, and Assaji -on the next, attained to the Fruit of the First Path. And, on the fifth -day, he called all five to his side, and preached to them the discourse -_On the Non-existence of the Soul_; and at the end of that discourse -all the five elders attained to Nirvāna. - -Then the Master perceived that Yasa, a young man of good family, was -capable of entering the Paths. And at night-time, as he was going away, -having left his home in weariness of the world, the Master called him, -saying, “Follow me, Yasa!” and on that very night he attained to the -Fruit of the First Path, and on the next day to Arahatship. And He -received also the other fifty-four, his companions, into the order, -with the formula, “Follow me!” and caused them to attain to Arahatship. - -Now when there were thus in the world sixty-one persons who had become -Arahats, the Master, after the rainy season and the Feast with which -it closes were over, sent out the sixty in different directions, with -the words, “Go forth, O mendicants, preaching and teaching.” And -himself going towards Uruvela, overcame at the Kappāsiya forest, half -way thither, the thirty young Bhadda-vaggiyan nobles. Of these the -least advanced entered the First, and the most advanced the Third Path: -and he received them all into the Order with the formula, “Follow me!” -And sending them also forth into the regions round about, he himself -went on to Uruvela. - -There he overcame, by performing three thousand five hundred miracles, -the three Hindu ascetics, brothers,--Uruvela Kassapa and the rest,--who -had one thousand disciples. And he received them into the Order -with the formula, “Follow me!” and established them in Arahatship -by his discourse, when they were seated on the Gayā-sīsa hill, “_On -the Lessons to be drawn from Fire_.” And attended by these thousand -Arahats, he went to the grove called the Palm-grove, hard by Rājagaha, -with the object of redeeming the promise he had made to Bimbī-sāra the -king.[223] - -When the king heard from the keeper of the grove the saying, “The -Master is come,” he went to the Master, attended by innumerable priests -and nobles, and fell down at the feet of the Buddha,--those sacred -feet, which bore on their surface the mystic figure of the sacred -wheel, and gave forth a halo of light like a canopy of cloth of gold. -Then he and his retinue respectfully took their seats on one side. - -Now the question occurred to those priests and nobles, “How is it, -then? has the Great Mendicant entered as a student in religion under -Uruvela Kassapa, or Uruvela Kassapa under the Great Mendicant?” And the -Blessed One, becoming aware of their thus doubting within themselves, -addressed the Elder in the verse-- - - 282. What hast thou seen, O dweller in Uruvela, - That thou hast abandoned the Fire God, counting thyself poor? - I ask thee, Kassapa, the meaning of this thing: - How is it thou hast given up the sacrifice of fire? - -And the Elder, perceiving what the Blessed One intended, replied in the -verse-- - - 283. Some men rely on sights, and sounds, and taste, - Others on sensual love, and some on sacrifice; - But this, I see, is dross so long as sin remains. - Therefore I find no charm in offerings great or small. - -And (in order to make known his discipleship) he bowed his head to the -Buddha’s feet, saying, “The Blessed Lord is my master, and I am the -disciple!” And seven times he rose into the air up to the height of -one, two, three, and so on, up to the height of seven palm-trees; and -descending again, he saluted the Buddha, and respectfully took a seat -aside. Seeing that wonder, the multitude praised the Master, saying, -“Ah! how great is the power of the Buddhas! Even so mighty an infidel -as this has thought him worthy! Even Uruvela Kassapa has broken through -the net of delusion, and has yielded to the successor of the Buddhas!” - -But the Blessed One said, “Not now only have I overcome Uruvela -Kassapa; in former ages, too, he was conquered by me.” And he uttered -in that connexion the _Mahā Nārada Kassapa Jātaka_, and proclaimed the -Four Truths. And the king of Magadha, with nearly all his retinue, -attained to the Fruit of the First Path, and the rest became lay -disciples (without entering the Paths).[224] - -And the king still sitting near the Master told him of the five wishes -he had had; and then, confessing his faith, he invited the Blessed One -for the next day, and rising from his side, departed with respectful -salutation. - -The next day all the men who dwelt in Rājagaha, eighteen _koṭis_ in -number, both those who had already seen the Blessed One, and those who -had not, came out early from Rājagaha to the Grove of Reeds to see the -successor of the Buddhas. The road, six miles long, could not contain -them. The whole of the Grove of Reeds became like a basket packed quite -full. The multitude, beholding the exceeding beauty of Him whose power -is Wisdom, could not contain their delight. Vaṇṇabhū was it called -(that is, the Place of Praise), for at such spots all the greater and -lesser characteristics of a Buddha, and the glorious beauty of his -person, are fated to be sung. There was not room for even a single -mendicant to get out on the road, or in the grove, so crowded was it -with the multitude gazing at the beautiful form of the Being endowed -with the tenfold power of Wisdom. - -So that day they say the throne of Sakka felt hot, to warn him that the -Blessed One might be deprived of nourishment, which should not be. And, -on consideration, he understood the reason; and he took the form of a -young Brāhman, and descended in front of the Buddha, and made way for -him, singing the praises of the Buddha, the Truth, and the Order. And -he walked in front, magnifying the Master in these verses: - - 284. He whose passions are subdued has come to Rājagaha - Glorious as Singī gold,--the Blessed One; - And with him those who once were mere ascetics, - Now all subdued in heart and freed from sin. - - 285. He who is free from sin has come to Rājagaha - Glorious as Singī gold,--the Blessed One; - And with him those who once were mere ascetics, - Now freed from sin and saved. - - 286. He who has crossed the flood[225] has come to Rājagaha - Glorious as Singī gold,--the Blessed One; - And with him those who once were mere ascetics, - But now crossed o’er the flood and freed from sin. - - 287. He whose dwelling and whose wisdom are tenfold; - He who has seen and gained ten precious things;[226] - Attended by ten hundred as a retinue,-- - The Blessed One,--has come to Rājagaha. - -The multitude, seeing the beauty of the young Brāhman, thought, “This -young Brāhman is exceeding fair, and yet we have never yet beheld him.” -And they said, “Whence comes the young Brāhman, or whose son is he?” -And the young Brāhman, hearing what they said, answered in the verse, - - 288. He who is wise, and all subdued in heart, - The Buddha, the unequalled among men, - The Arahat, the most happy upon earth!-- - His servant am I. - -Then the Master entered upon the path thus made free by the Archangel, -and entered Rājagaha attended by a thousand mendicants. The king gave -a great donation to the Order with the Buddha at their head; and had -water brought, bright as gems, and scented with flowers, in a golden -goblet. And he poured the water over the hand of the Buddha, in token -of the presentation of the Bambu Grove, saying, “I, my lord, cannot -live without the Three Gems (the Buddha, the Order, and the Faith). In -season and out of season I would visit the Blessed One. Now the Grove -of Reeds is far away; but this Grove of mine, called the Bambu Grove, -is close by, is easy of resort, and is a fit dwelling-place for a -Buddha. Let the Blessed One accept it of me!” - -At the acceptance of this monastery the broad earth shook, as if it -said, “Now the Religion of Buddha has taken root!” For in all India -there is no dwelling-place, save the Bambu Grove, whose acceptance -caused the earth to shake: and in Ceylon there is no dwelling-place, -save the Great Wihāra, whose acceptance caused the earth to shake. - -And when the Master had accepted the Bambu Grove Monastery, and had -given thanks for it, he rose from his seat and went, surrounded by the -members of the Order, to the Bambu Grove. - -Now at that time two ascetics, named Sāriputta and Moggallāna, were -living near Rājagaha, seeking after salvation. Of these, Sāriputta, -seeing the Elder Assaji on his begging round, was pleasurably impressed -by him, and waited on him, and heard from him the verse beginning,-- - - “What things soever are produced from causes.”[227] - -And he attained to the blessings which result from conversion; and -repeated that verse to his companion Moggallāna the ascetic. And he, -too, attained to the blessings which first result from conversion. And -each of them left Sanjaya,[228] and with his attendants took orders -under the Master. Of these two, Moggallāna attained Arahatship in seven -days, and Sāriputta the Elder in half a month. And the Master appointed -these two to the office of his Chief Disciples; and on the day on which -Sāriputta the Elder attained Arahatship, he held the so-called Council -of the Disciples.[229] - -Now whilst the Successor of the Buddhas was dwelling there in the -Bambu Grove, Suddhodana the king heard that his son, who for six years -had devoted himself to works of self-mortification, had attained to -Complete Enlightenment, had founded the Kingdom of Righteousness, and -was then dwelling at the Bambu Grove near Rājagaha. So he said to a -certain courtier, “Look you, Sir; take a thousand men as a retinue, and -go to Rājagaha, and say in my name, ‘Your father, Suddhodana the king, -desires to see you;’ and bring my son here.” - -And he respectfully accepted the king’s command with the reply, “So -be it, O king!” and went quickly with a thousand followers the sixty -leagues distance, and sat down amongst the disciples of the Sage, and -at the hour of instruction entered the Wihāra. And thinking, “Let -the king’s message stay awhile,” he stood just beyond the disciples -and listened to the discourse. And as he so stood he attained to -Arahatship, with his whole retinue, and asked to be admitted to the -Order. And the Blessed One stretched forth his hand and said, “Come -among us, O mendicants.” And all of them that moment appeared there, -with robes and bowls created by miracle, like Elders of a hundred -years’ standing. - -Now from the time when they attain Arahatship the Arahats become -indifferent to worldly things: so he did not deliver the king’s message -to the Sage. The king, seeing that neither did his messenger return, -nor was any message received from him, called another courtier in the -same manner as before, and sent him. And he went, and in the same -manner attained Arahatship with his followers, and remained silent. -Then the king in the same manner sent nine courtiers each with a -retinue of a thousand men. And they all, neglecting what they had to -do, stayed away there in silence. - -And when the king found no one who would come and bring even a message, -he thought, “Not one of these brings back, for my sake, even a message: -who will then carry out what I say?” And searching among all his people -he thought of Kāḷa Udāyin. For he was in everything serviceable to the -king,--intimate with him, and trustworthy. He was born on the same day -as the future Buddha, and had been his playfellow and companion. - -So the king said to him, “Friend Kāḷa Udāyin, as I wanted to see my -son, I sent nine times a thousand men; but there is not one of them who -has either come back or sent a message. Now the end of my life is not -far off, and I desire to see my son before I die. Can you help me to -see my son?” - -“I can, O king!” was the reply, “if I am allowed to become a recluse.” - -“My friend,” said the king, “become a recluse or not as you will, but -help me to see my son!” - -And he respectfully received the king’s message, with the words, “So -be it, O king!” and went to Rājagaha; and stood at the edge of the -disciples at the time of the Master’s instruction, and heard the -gospel, and attained Arahatship with his followers, and was received -into the Order. - -The Master spent the first Lent after he had become Buddha at -Isipatana; and when it was over went to Uruvela and stayed there three -months and overcame the three brothers, ascetics. And on the full-moon -day of the month of January, he went to Rājagaha with a retinue of a -thousand mendicants, and there he dwelt two months. Thus five months -had elapsed since he left Benāres, the cold season was past, and seven -or eight days since the arrival of Udāyin, the Elder. - -And on the full-moon day of March Udāyin thought, “The cold season is -past; the spring has come; men raise their crops and set out on their -journeys; the earth is covered with fresh grass; the woods are full of -flowers; the roads are fit to walk on; now is the time for the Sage to -show favour to his family.” And going to the Blessed One, he praised -travelling in about sixty stanzas, that the Sage might revisit his -native town. - - 289. Red are the trees with blossoms bright, - They give no shade to him who seeks for fruit; - Brilliant they seem as glowing fires. - The very season’s full, O Great One, of delights. - - 290. ‘Tis not too hot; ‘tis not too cold; - There’s plenty now of all good things; - The earth is clad with verdure green, - Fit is the time, O mighty Sage! - -Then the Master said to him, “But why, Udāyin, do you sing the -pleasures of travelling with so sweet a voice?” - -“My lord!” was the reply, “your father is anxious to see you once more; -will you not show favour to your relations?” - -“’Tis well said, Udāyin! I will do so. Tell the Order that they shall -fulfil the duty laid on all its members of journeying from place to -place.” - -Kāḷa Udāyin accordingly told the brethren. And the Blessed One, -attended by twenty thousand mendicants free from sin--ten thousand -from the upper classes in Magadha and Anga, and ten thousand from the -upper classes in Kapilavatthu--started from Rājagaha, and travelled a -league a day; going slowly with the intention of reaching Kapilavatthu, -sixty leagues from Rājagaha, in two months. - -And the Elder, thinking, “I will let the king know that the Blessed One -has started,” rose into the air and appeared in the king’s house. The -king was glad to see the Elder, made him sit down on a splendid couch, -filled a bowl with the delicious food made ready for himself, and gave -to him. Then the Elder rose up, and made as if he would go away. - -“Sit down and eat,” said the king. - -“I will rejoin the Master, and eat then,” said he. - -“Where is the Master now?” asked the king. - -“He has set out on his journey, attended by twenty thousand mendicants, -to see you, O king!” said he. - -The king, glad at heart, said, “Do you eat this; and until my son has -arrived at this town, provide him with food from here.” - -The Elder agreed; and the king waited on him, and then had the bowl -cleansed with perfumed chunam, and filled with the best of food, and -placed it in the Elder’s hand, saying, “Give it to the Buddha.” - -And the Elder, in the sight of all, threw the bowl into the air, and -himself rising up into the sky, took the food again, and placed it in -the hand of the Master. - -The Master ate it. Every day the Elder brought him food in the same -manner. So the Master himself was fed, even on the journey, from the -king’s table. The Elder, day by day, when he had finished his meal, -told the king, “To-day the Blessed One has come so far, to-day so -far.” And by talking of the high character of the Buddha, he made all -the king’s family delighted with the Master, even before they saw -him. On that account the Blessed One gave him pre-eminence, saying, -“Pre-eminent, O mendicants, among all those of my disciples who gained -over my family, was Kāḷa Udāyin.” - -The Sākyas, as they sat talking of the prospect of seeing their -distinguished relative, considered what place he could stay in; and -deciding that the Nigrodha Grove would be a pleasant residence, they -made everything ready there. And with flowers in their hands they went -out to meet him; and sending in front the little children, and the -boys and girls of the village, and then the young men and maidens of -the royal family; they themselves, decked of their own accord with -sweet-smelling flowers and chunam, came close behind, conducting the -Blessed One to the Nigrodha Grove. There the Blessed One sat down on -the Buddha’s throne prepared for him, surrounded by twenty thousand -Arahats. - -The Sākyas are proud by nature, and stubborn in their pride. Thinking, -“Siddhattha is younger than we are, standing to us in the relation -of younger brother, or nephew, or son, or grandson,” they said to -the little children and the young people, “Do you bow down before -him, we will seat ourselves behind you.” The Blessed One, when they -had thus taken their seats, perceived what they meant; and thinking, -“My relations pay me no reverence; come now, I must force them to -do so,” he fell into the ecstasy depending on wisdom, and rising -into the air as if shaking off the dust of his feet upon them, he -performed a miracle like unto that double miracle at the foot of the -Gaṇḍamba-tree.[230] - -The king, seeing that miracle, said, “O Blessed One! When you were -presented to Kāḷa Devala to do obeisance to him on the day on which you -were born, and I saw your feet turn round and place themselves on the -Brāhman’s head, I did obeisance to you. That was my first obeisance. -When you were seated on your couch in the shade of the Jambu-tree on -the day of the ploughing festival, I saw how the shadow over you did -not turn, and I bowed down at your feet. That was my second obeisance. -Now, seeing this unprecedented miracle, I bow down at your feet. This -is my third obeisance.” - -Then, when the king did obeisance to him, there was not a single Sākya -who was able to refrain from bowing down before the Blessed One; and -all of them did obeisance. - -So the Blessed One, having compelled his relatives to bow down before -him, descended from the sky, and sat down on the seat prepared for him. -And when the Blessed One was seated, the assembly of his relatives -yielded him pre-eminence; and all sat there at peace in their hearts. - -Then a thunder-cloud poured forth a shower of rain, and the -copper-coloured water went away rumbling beneath the earth. He who -wished to get wet, did get wet; but not even a drop fell on the body -of him who did not wish to get wet. And all seeing it became filled -with astonishment, and said one to another, “Lo! what miracle! Lo! what -wonder!” - -But the Teacher said, “Not now only did a shower of rain fall upon me -in the assembly of my relations, formerly also this happened.” And in -this connexion he pronounced the story of his Birth as Wessantara. - -When they had heard his discourse they rose up, and paid reverence to -him, and went away. Not one of them, either the king or any of his -ministers, asked him on leaving, “To-morrow accept your meal of us.” - -So on the next day the Master, attended by twenty thousand mendicants, -entered Kapilavatthu to beg. Then also no one came to him or invited -him to his house, or took his bowl. The Blessed One, standing at the -gate, considered, “How then did the former Buddhas go on their begging -rounds in their native town? Did they go direct to the houses of the -kings, or did they beg straight on from house to house?” Then, not -finding that any of the Buddhas had gone direct, he thought, “I, too, -must accept this descent and tradition as my own; so shall my disciples -in future, learning of me, fulfil the duty of begging for their daily -food.” And beginning at the first house, he begged straight on. - -At the rumour that the young chief Siddhattha was begging from door -to door, the windows in the two-storied and three-storied houses were -thrown open, and the multitude was transfixed at the sight. And the -lady, the mother of Rāhula, thought, “My lord, who used to go to and -fro in this very town with gilded palanquin and every sign of royal -pomp, now with a potsherd in his hand begs his food from door to -door, with shaven hair and beard, and clad in yellow robes. Is this -becoming?” And she opened the window, and looked at the Blessed One; -and she beheld him glorious with the unequalled majesty of a Buddha, -distinguished with the Thirty-two characteristic signs and the eighty -lesser marks of a Great Being, and lighting up the street of the city -with a halo resplendent with many colours, proceeding to a fathom’s -length all round his person. - -And she announced it to the king, saying, “Your son is begging his -bread from door to door;” and she magnified him with the eight stanzas -on “The Lion among Men,” beginning-- - - 291. Glossy and dark and soft and curly is his hair; - Spotless and fair as the sun is his forehead; - Well-proportioned and prominent and delicate is his nose; - Around him is diffused a network of rays;-- - The Lion among Men! - -The king was deeply agitated; and he departed instantly, gathering up -his robe in his hand, and went quickly and stood before the Blessed -One, and said, “Why, Master, do you put us to shame? Why do you go -begging for your food? Do you think it impossible to provide a meal for -so many monks?” - -“This is our custom, O king!” was the reply. - -“Not so, Master! our descent is from the royal race of the Great -Elected;[231] and amongst them all not one chief has ever begged his -daily food.” - -“This succession of kings is your descent, O king! but mine is the -succession of the prophets (Buddhas), from Dīpaŋkara and Kondanya and -the rest down to Kassapa. These, and thousands of other Buddhas, have -begged their daily food, and lived on alms.” And standing in the middle -of the street he uttered the verse-- - - 292. Rise up, and loiter not! - Follow after a holy life! - Who follows virtue rests in bliss, - Both in this world and in the next.” - -And when the verse was finished the king attained to the Fruit of the -First, and then, on hearing the following verse, to the Fruit of the -Second Path-- - - 293. Follow after a holy life! - Follow not after sin! - Who follows virtue rests in bliss, - Both in this world and in the next. - -And when he heard the story of the Birth as the Keeper of -Righteousness,[232] he attained to the Fruit of the Third Path. And -just as he was dying, seated on the royal couch under the white canopy -of state, he attained to Arahatship. The king never practised in -solitude the Great Struggle.[233] - -Now as soon as he had realized the Fruit of Conversion, he took the -Buddha’s bowl, and conducted the Blessed One and his retinue to the -palace, and served them with savoury food, both hard and soft. And -when the meal was over, all the women of the household came and did -obeisance to the Blessed One, except only the mother of Rāhula. - -But she, though she told her attendants to go and salute their lord, -stayed behind, saying, “If I am of any value in his eyes, my lord will -himself come to me; and when he has come I will pay him reverence.” - -And the Blessed One, giving his bowl to the king to carry, went with -his two chief disciples to the apartments of the daughter of the king, -saying, “The king’s daughter shall in no wise be rebuked, howsoever she -may be pleased to welcome me.” And he sat down on the seat prepared for -him. - -And she came quickly and held him by his ankles, and laid her head on -his feet, and so did obeisance to him, even as she had intended. And -the king told of the fullness of her love for the Blessed One, and -of her goodness of heart, saying, “When my daughter heard, O Master, -that you had put on the yellow robes, from that time forth she dressed -only in yellow. When she heard of your taking but one meal a day, she -adopted the same custom. When she heard that you renounced the use of -elevated couches, she slept on a mat spread on the floor. When she -heard you had given up the use of garlands and unguents, she also used -them no more. And when her relatives sent a message, saying, ‘Let -us take care of you,’ she paid them no attention at all. Such is my -daughter’s goodness of heart, O Blessed One!” - -“’Tis no wonder, O king!” was the reply, “that she should watch over -herself now that she has you for a protector, and that her wisdom is -mature; formerly, even when wandering among the mountains without -a protector, and when her wisdom was not mature, she watched over -herself.” And he told the story of his Birth as the Moonsprite;[234] -and rose from his seat, and went away. - -On the next day the festivals of the coronation, and of the -housewarming, and of the marriage of Nanda, the king’s son, were being -celebrated all together. But the Buddha went to his house, and gave him -his bowl to carry; and with the object of making him abandon the world, -he wished him true happiness; and then, rising from his seat, departed. -And (the bride) Janapada Kalyāṇī, seeing the young man go away, -gazed wonderingly at him, and cried out, “My Lord, whither go you so -quickly?” But he, not venturing to say to the Blessed One, “Take your -bowl,” followed him even unto the Wihāra. And the Blessed One received -him, unwilling though he was, into the Order. - -It was on the third day after he reached Kapilapura that the Blessed -One ordained Nanda. On the second day the mother of Rāhula arrayed -the boy in his best, and sent him to the Blessed One, saying, “Look, -dear, at that monk, attended by twenty thousand monks, and glorious in -appearance as the Archangel Brahma! That is your father. He had certain -great treasures, which we have not seen since he abandoned his home. Go -now, and ask for your inheritance, saying, ‘Father, I am your son. When -I am crowned, I shall become a king over all the earth. I have need of -the treasure. Give me the treasure; for a son is heir to his father’s -property.’” - -The boy went up to the Blessed One, and gained the love of his father, -and stood there glad and joyful, saying, “Happy, O monk, is thy -shadow!” and adding many other words befitting his position. When the -Blessed One had ended his meal, and had given thanks, he rose from his -seat, and went away. And the child followed the Blessed One, saying, “O -monk! give me my inheritance! give me my inheritance!” - -And the Blessed One prevented him not. And the disciples, being -with the Blessed One, ventured not to stop him. And so he went with -the Blessed One even up to the grove. Then the Blessed One thought, -“This wealth, this property of his father’s, which he is asking for, -perishes in the using, and brings vexation with it! I will give him the -sevenfold wealth of the Arahats which I obtained under the Bo-tree, -and make him the heir of a spiritual inheritance!” And he said to -Sāriputta, “Well, then, Sāriputta, receive Rāhula into the Order.” - -But when the child had been taken into the Order the king grieved -exceedingly. And he was unable to bear his grief, and made it known to -the Blessed One, and asked of him a boon, saying, “If you so please, O -Master, let not the Holy One receive a son into the Order without the -leave of his father and mother.” And the Blessed One granted the boon. - -And the next day, as he sat in the king’s house after his meal was -over, the king, sitting respectfully by him, said, “Master! when you -were practising austerities, an angel came to me, and said, ‘Your son -is dead!’ And I believed him not, and rejected what he said, answering, -’My son will not die without attaining Buddhahood!’” - -And he replied, saying, “Why should you now have believed? when -formerly, though they showed you my bones and said your son was dead, -you did not believe them.” And in that connexion he told the story -of his Birth as the Great Keeper of Righteousness.[235] And when the -story was ended, the king attained to the Fruit of the Third Path. -And so the Blessed One established his father in the Three Fruits; and -he returned to Rājagaha attended by the company of the brethren, and -resided at the Grove of Sītā. - -At that time the householder Anātha Piṇḍika, bringing merchandise in -five hundred carts, went to the house of a trader in Rājagaha, his -intimate friend, and there heard that a Blessed Buddha had arisen. And -very early in the morning he went to the Teacher, the door being opened -by the power of an angel, and heard the Truth and became converted. And -on the next day he gave a great donation to the Order, with the Buddha -at their head, and received a promise from the Teacher that he would -come to Sāvatthi. - -Then along the road, forty-five leagues in length, he built -resting-places at every league, at an expenditure of a hundred thousand -for each. And he bought the Grove called Jetavana for eighteen koṭis -of gold pieces, laying them side by side over the ground, and erected -there a new building. In the midst thereof he made a pleasant room for -the Sage, and around it separately constructed dwellings for the eighty -Elders, and other residences with single and double walls, and long -halls and open roofs, ornamented with ducks and quails; and ponds also -he made, and terraces to walk on by day and by night. - -And so having constructed a delightful residence on a pleasant spot, -at an expense of eighteen koṭis, he sent a message to the Sage that he -should come. - -The Master, hearing the messenger’s words, left Rājagaha attended by -a great multitude of monks, and in due course arrived at the city of -Sāvatthi. Then the wealthy merchant decorated the monastery; and on the -day on which the Buddha should arrive at Jetavana he arrayed his son in -splendour, and sent him on with five hundred youths in festival attire. -And he and his retinue, holding five hundred flags resplendent with -cloth of five different colours, appeared before the Sage. And behind -him Mahā-Subhaddā and Cūla-Subhaddā, the two daughters of the merchant, -went forth with five hundred damsels carrying water-pots full of water. -And behind them, decked with all her ornaments, the merchant’s wife -went forth, with five hundred matrons carrying vessels full of food. -And behind them all the great merchant himself, clad in new robes, with -five hundred traders also dressed in new robes, went out to meet the -Blessed One. - -The Blessed One, sending this retinue of lay disciples in front, -and attended by the great multitude of monks, entered the Jetavana -monastery with the infinite grace and unequalled majesty of a Buddha, -making the spaces of the grove bright with the halo from his person, as -if they were sprinkled with gold-dust. - -Then Anātha Piṇḍika asked him, “How, my Lord, shall I deal with this -Wihāra?” - -“O householder,” was the reply, “give it then to the Order of -Mendicants, whether now present or hereafter to arrive.” - -And the great merchant, saying, “So be it, my Lord,” brought a golden -vessel, and poured water over the hand of the Sage, and dedicated the -Wihāra, saying, “I give this Jetavana Wihāra to the Order of Mendicants -with the Buddha at their head, and to all from every direction now -present or hereafter to come.”[236] - -And the Master accepted the Wihāra, and giving thanks, pointed out the -advantages of monasteries, saying,-- - - 294. Cold they ward, off, and heat; - So also beasts of prey, - And creeping things, and gnats, - And rains in the cold season. - And when the dreaded heat and winds - Arise, they ward them off. - - 295. To give to monks a dwelling-place, - Wherein in safety and in peace - To think till mysteries grow clear, - The Buddha calls a worthy deed. - - 296. Let therefore a wise man, - Regarding his own weal, - Have pleasant monasteries built, - And lodge there learned men. - - 297. Let him with cheerful mien - Give food to them, and drink, - And clothes, and dwelling-places - To the upright in mind. - - 298. Then they shall preach to him the Truth,-- - The Truth, dispelling every grief,-- - Which Truth, when here a man receives, - He sins no more, and dies away! - -Anātha Piṇḍika began the dedication festival from the second day. The -festival held at the dedication of Visākhā’s building ended in four -months but, Anātha Piṇḍika dedication festival lasted nine months. At -the festival, too, eighteen koṭis were spent; so on that one monastery -he spent wealth amounting to fifty-four koṭis. - -Long ago, too, in the time of the Blessed Buddha Vipassin, a merchant -named Punabbasu Mitta bought that very spot by laying golden bricks -over it, and built a monastery there a league in length. And in the -time of the Blessed Buddha Sikhin, a merchant named Sirivaḍḍha bought -that very spot by standing golden ploughshares over it, and built there -a monastery three-quarters of a league in length. And in the time of -the Blessed Buddha Vessabhū, a merchant named Sotthiya bought that very -spot by laying golden elephant feet along it, and built a monastery -there half a league in length. And in the time of the Blessed Buddha -Kakusandha, a merchant named Accuta also bought that very spot by -laying golden bricks over it, and built there a monastery a quarter of -a league in length. And in the time of the Blessed Buddha Koṇāgamana, -a merchant named Ugga bought that very spot by laying golden tortoises -over it, and built there a monastery half a league in length. And in -the time of the Blessed Buddha Kassapa, a merchant named Sumaŋgala -bought that very spot by laying golden bricks over it, and built there -a monastery sixty acres in extent. And in the time of our Blessed One, -Anātha Piṇḍika the merchant bought that very spot by laying kahāpaṇas -over it, and built there a monastery thirty acres in extent. For that -spot is a place which not one of all the Buddhas has deserted. And so -the Blessed One lived in that spot from the attainment of omniscience -under the Bo-tree till his death. This is the Proximate Epoch. And now -we will tell the stories of all his Births. - - END OF THE ACCOUNT OF THE CAUSES THAT LEAD TO THE - ATTAINMENT OF BUDDHAHOOD. - - - - -GLORY BE TO THE BLESSED, THE HOLY, THE ALL-WISE ONE. - -BOOK I. - - - - -No. 1.--Holding to the Truth.[237] - - -This discourse on the True (Apaṇṇaka), the Blessed One delivered while -at the Jetavana Wihāra, near Sāvatthi. - -What was the circumstance concerning which this tale arose? About the -five hundred heretics, friends of the Merchant. - -For one day, we are told, Anātha Piṇḍika the merchant took five hundred -heretics, friends of his, and had many garlands and perfumes and -ointments and oil and honey and molasses and clothes and vestments -brought, and went to Jetavana. And saluting the Blessed One, he -offered him garlands and other things, and bestowed medicines and -clothes on the Order of Mendicants, and sat down in a respectful and -becoming manner on one side of the Teacher.[238] And those followers -of wrong belief also saluted the Blessed One, and sat down close to -Anātha Piṇḍika. And they beheld the countenance of the Teacher like -the full moon in glory; and his person endowed with all the greater -and lesser marks of honour, and surrounded to a fathom’s length with -brightness; and also the clustering rays (the peculiar attribute of a -Buddha), which issued from him like halos, and in pairs. Then, though -mighty in voice like a young lion roaring in his pride in the Red Rock -Valley,[239] or like a monsoon thunder-cloud, he preached to them in -a voice like an archangel’s voice, perfect and sweet and pleasant to -hear, a discourse varied with many counsels,--as if he were weaving a -garland of pearls out of the stars in the Milky Way! - -When they had heard the Teacher’s discourse, they were pleased at -heart; and rising up, they bowed down to the One Mighty by Wisdom, and -giving up the wrong belief as their refuge, they took refuge in the -Buddha. And from that time they were in the habit of going with Anātha -Piṇḍika to the Wihāra, taking garlands and perfumes with them, and of -hearing the Truth, and of giving gifts, and of keeping the Precepts, -and of making confession. - -Now the Blessed One went back again from Sāvatthi to Rājagaha. And -they, as soon as the Successor of the Prophets was gone, gave up that -faith; and again put their trust in heresy, and returned to their -former condition. - -And the Blessed One, after seven or eight months, returned to Jetavana. -And Anātha Piṇḍika again brought those men with him, and going to the -Teacher honoured him with gifts as before, and bowing down to him, -seated himself respectfully by his side. Then he told the Blessed One -that when the Successor of the Prophets had left, those men had broken -the faith they had taken, had returned to their trust in heresy, and -had resumed their former condition. - -And the Blessed One, by the power of the sweet words he had continually -spoken through countless ages, opened his lotus mouth as if he were -opening a jewel-casket scented with heavenly perfume, and full of -sweet-smelling odours; and sending forth his pleasant tones, he asked -them, saying, “Is it true, then, that you, my disciples, giving up the -Three Refuges,[240] have gone for refuge to another faith?” - -And they could not conceal it, and said, “It is true, O Blessed One!” - -And when they had thus spoken, the Teacher said, “Not in hell beneath, -nor in heaven above, nor beyond in the countless world-systems of -the universe, is there any one like to a Buddha in goodness and -wisdom--much less, then, a greater.” And he described to them the -qualities of the Three Gems as they are laid down in the Scripture -passages beginning, “Whatever creatures there may be, etc., the -Successor of the Prophets is announced to be the Chief of all.” And -again, “Whatsoever treasure there be here or in other worlds,” etc. And -again, “From the chief of all pleasant things,” etc. - -And he said, “Whatever disciples, men or women, have taken as their -refuge the Three Gems endowed with these glorious qualities, they will -never be born in hell; but freed from birth in any place of punishment, -they will be reborn in heaven, and enter into exceeding bliss. You, -therefore, by leaving so safe a refuge, and placing your reliance on -other teaching, have done wrong.” - -And here the following passages should be quoted to show that those -who, for the sake of Perfection and Salvation, have taken refuge in the -Three Gems, will not be reborn in places of punishment:-- - - Those who have put their trust in Buddha, - They will not go to a world of pain: - Having put off this mortal coil, - They will enter some heavenly body! - - Those who have put their trust in the Truth, - They will not go to a world of pain: - Having put off this mortal coil, - They will enter some heavenly body! - - Those who have put their faith in the Order, - They will not go to a world of pain: - Having put off this mortal coil, - They will enter some heavenly body! - - They go to many a refuge-- - To the mountains and the forest.... - -(and so on down to) - - Having gone to this as their refuge, - They are freed from every pain.[241] - -The above was not all the discourse which the Teacher uttered to them. -He also said, “Disciples! the meditation on the Buddha, the Truth, and -the Order, gives the Entrance and the Fruit of the First Path, and of -the Second, and of the Third, and of the Fourth.” And having in this -way laid down the Truth to them, he added, “You have done wrong to -reject so great salvation!” - -And here the fact of the gift of the Paths to those who meditate on the -Buddha, the Order, and the Truth, might be shown from the following -and other similar passages: “There is one thing, O mendicants, which, -if practised with increasing intensity, leads to complete weariness of -the vanities of the world, to the end of longings, to the destruction -of excitement, to peace of mind, to higher knowledge, to complete -enlightenment, to Nirvāna. What is that one thing? The meditation on -the Buddhas.” - -Having thus exhorted the disciples in many ways, the Blessed One said, -“Disciples! formerly, too, men trusting to their own reason foolishly -mistook for a refuge that which was no refuge, and becoming the prey of -demons in a wilderness haunted by evil spirits, came to a disastrous -end. Whilst those who adhered to the absolute, the certain, the right -belief, found good fortune in that very desert.” And when he had thus -spoken, he remained silent. - -Then Anātha Piṇḍika, the house-lord, arose from his seat, and did -obeisance to the Blessed One, and exalted him, and bowed down before -him with clasped hands, and said, “Now, at least, O Lord! the -foolishness of these disciples in breaking with the best refuge is made -plain to us. But how those self-sufficient reasoners were destroyed in -the demon-haunted desert, while those who held to the truth were saved, -is hid from us, though it is known to you. May it please the Blessed -One to make this matter known to us, as one causing the full moon to -rise in the sky!” - -Then the Blessed One said, “O householder! it was precisely with the -object of resolving the doubts of the world that for countless ages I -have practised the Ten Cardinal Virtues,[242] and have so attained to -perfect knowledge. Listen, then, and give ear attentively, as if you -were filling up a golden measure with the most costly essence!” Having -thus excited the merchant’s attention, he made manifest that which had -been concealed by change of birth,--setting free, as it were, the full -moon from the bosom of a dark snow-cloud. - - * * * * * - -Once upon a time in the country of Kāsi and the city of Benares, there -was a king called Brahma-datta. The Bodisat was at that time born in -a merchant’s family; and in due course he grew up, and went about -trafficking with five hundred bullock-carts. Sometimes he travelled -from east to west, and sometimes from west to east. At Benares too -there was another young merchant, stupid, dull, and unskilful in -resource. - -Now the Bodisat collected in Benares merchandise of great value, and -loaded it in five hundred bullock-carts, and made them ready for a -journey. And that foolish merchant likewise loaded five hundred carts, -and got them ready to start. - -Then the Bodisat thought, “If this foolish young merchant should -come with me, the road will not suffice for the thousand carts, all -travelling together; the men will find it hard to get wood and water, -and the bullocks to get grass. Either he or I ought to go on first.” - -And sending for him he told him as much; saying, “We two can’t go -together. Will you go on in front, or come on after me?” - -And that other thought, “It will be much better for me to go first. I -shall travel on a road that is not cut up, the oxen will eat grass that -has not been touched, and for the men there will be curry-stuffs, of -which the best have not been picked; the water will be undisturbed; and -I shall sell my goods at what price I like.” So he said, “I, friend, -will go on first.” - -But the Bodisat saw that it would be better to go second: for thus it -occurred to him, “Those who go in front will make the rough places -plain, whilst I shall go over the ground they have traversed:--the -old rank grass will have been eaten by the oxen that have gone first, -whilst my oxen will eat the freshly grown and tender shoots:--for the -men there will be the sweet curry-stuffs that have grown where the -old was picked:--where there is no water these others will dig and get -supplies, whilst we shall drink from the wells that they have dug:--and -haggling about prices too is killing work; whereas by going afterwards, -I shall sell my goods at the prices they have established.” So seeing -all these advantages, he said, “Well, friend, you may go on first.” - -The foolish merchant said, “Very well, then!” yoked his waggons and -started; and in due course passed beyond the inhabited country, and -came to the border of the wilderness. - -Now there are five kinds of wildernesses, those that have become so -by reason of thieves, of wild beasts, of the want of water, of the -presence of demons, and of insufficiency of food; and of these this -wilderness was demon-haunted and waterless.[243] So the merchant placed -great water-pots on his carts, and filled them with water, and then -entered the desert, which was sixty leagues across. - -But, when he had reached the middle of the desert, the demon who dwelt -there thought, “I will make these fellows throw away the water they -have brought; and having thus destroyed their power of resistance, I -will eat them every one!” - -So he created a beautiful carriage drawn by milk-white bulls; and -attended by ten or twelve demons with bows and arrows, and swords and -shields, in their hands, he went to meet the merchant, seated like a -lord in his carriage,--but adorned with a garland of water-lilies, with -his hair and clothes all wet, and his carriage wheels begrimed with -mud. His attendants too went before and after him, with their hair -and clothes all wet, decked with garlands of white lotuses, carrying -bunches of red lotuses, eating the edible stalks of water-plants, and -with drops of water and mud trickling from them. - -Now the chiefs of trading caravans, whenever a headwind blows, ride -in their carriage in front, surrounded by their attendants, and thus -escape the dust; and when it blows from behind, they, in the same -manner, ride behind. At that time there was a headwind, so the merchant -went in front. - -As the demon saw him coming, he turned his carriage out of the way, and -greeted him kindly, saying, “Where are you going to?” - -And the merchant hurrying his carriage out of the way, made room for -the carts to pass, and waiting beside him, said to the demon, “We have -come thus far from Benares. And you I see with lotus wreaths, and -water-lilies in your hands, eating lotus stalks, soiled with dirt, and -dripping with water and mud. Pray, does it rain on the road you have -come by, and are there tanks there covered with water-plants?” - -No sooner had the demon heard that, than he answered; “What is this -that you say? Yonder streak is green forest; from thence onwards the -whole country abounds with water, it is always raining, the pools are -full, and here and there are ponds covered with lotuses.” And as the -carts passed by one after another, he asked, “Where are you going with -these carts?” - -“To such and such a country,” was the reply. - -“And in this cart, and in this, what have you got?” said he. - -“Such and such things.” - -“This cart coming last comes along very heavily, what is there in this -one?” - -“There’s water in that.” - -“You have done right to bring water as far as this; but further on -there’s no need of it. In front of you there’s plenty of water. Break -the pots and pour away the water, and go on at your ease.” Then he -added, “Do you go on, we have already delayed too long!” and himself -went on a little, and as soon as he was out of sight, went back to the -demons’ home. - -And that foolish merchant, in his folly, accepted the demon’s word, and -had his pots broken, and the water poured away (without saving even -a cupful), and sent on the carts. And before them there was not the -least water. And the men, having nothing to drink, became weary. And -journeying on till sunset, they unyoked the waggons, and ranged them in -a circle, and tied the oxen to the wheels. And there was neither water -for the oxen, nor could the men cook their rice. And the worn-out men -fell down here and there and slept. - -And at the end of the night the demons came up from their demon city, -and slew them all, both men and oxen, and ate their flesh, and went -away leaving their bones behind. So on account of one foolish young -merchant these all came to destruction, and their bones were scattered -to all the points of the compass! And the five hundred carts stood -there just as they had been loaded! - -Now for a month and a half after the foolish merchant had started, -the Bodisat waited; and then left the city, and went straight on till -he came to the mouth of the desert. There he filled the vessels, and -laid up a plentiful store of water, and had the drum beaten in the -encampment to call the men together, and addressed them thus: “Without -asking me, let not even a cupful of water be used! There are poisonous -trees in the wilderness: without asking me, let not a leaf nor a flower -nor a fruit you have not eaten before, be eaten!” And when he had thus -exhorted his followers, he entered the desert with his five hundred -waggons. - -When he had reached the middle of the desert, that demon, in the same -way as before, showed himself to the Bodisat as if he were coming from -the opposite direction. The Bodisat knew him as soon as he saw him, -thinking thus: “There is no water in this wilderness; its very name -is the arid desert. This fellow is red-eyed and bold, and throws no -shadow. The foolish merchant who went on before me will doubtless have -been persuaded by this fellow to throw away all his water; will have -been wearied out; and, with all his people, have fallen a prey. But he -doesn’t know, methinks, how clever I am, and how fertile in resource.” - -Then he said to him, “Begone! We are travelling merchants, and don’t -throw away the water we’ve got till we see some more; and as soon as we -do see it, we understand quite well how to lighten carts by throwing -ours away!” - -The demon went on a little way, and when he got out of sight, returned -to his demon city. When the demons were gone, his men said to the -Bodisat, “Sir! those men told us that yonder was the beginning of the -green forest, and from there onwards it was always raining. They had -all kinds of lotuses with them in garlands and branches, and were -chewing the edible lotus-stalks; their clothes and hair were all wet, -and they came dripping with water. Let us throw away the water, and go -on quickly with light carts!” - -And when he heard what they said, the Bodisat made the waggons halt, -and collecting all his men, put the question to them, “Have you ever -heard anybody say that there was any lake or pond in this desert?” - -“We never heard so.” - -“And now some men are saying that it rains on the other side of that -stretch of green forest. How far can a rain-wind be felt?” - -“About a league, Sir.” - -“Now does the rain-wind reach the body of any one of you?” - -“No, Sir.” - -“And how far off is the top of a rain-cloud visible?” - -“About a league, Sir.” - -“Now does any one of you see the top of a single cloud?” - -“No one, Sir.” - -“How far off can a flash of lightning be seen?” - -“Four or five leagues, Sir.” - -“Now has the least flash of lightning been seen by any one of you?” - -“No, Sir.” - -“How far off can thunder be heard?” - -“A league or two, Sir.” - -“Now has any of you heard the thunder?” - -“No, Sir.” - -“These fellows are not men, they are demons! They must have come to -make us throw away our water with the hope of destroying us in our -weakness. The foolish young merchant who went on before us had no -power of resource. No doubt he has let himself be persuaded to throw -away his supply of water, and has fallen a prey to those fellows. His -waggons will be standing there just as they were loaded. We shall find -them to-day. Go on as quickly as you can, and don’t throw away a single -half-pint of water!” - -With these words he sent them forward; and going on he found the five -hundred carts as they had been loaded, and the bones of men and oxen -scattered about. And he had his waggons unyoked, and ranged in a circle -so as to form a strong encampment; and he had the men and oxen fed -betimes, and the oxen made to lie down in the midst of the men. And he -himself took the overseers of the company, and stood on guard with a -drawn sword through the three watches of the night, and waited for the -dawn. And quite early the next day he saw that everything that should -be done was done, and the oxen fed; and leaving such carts as were weak -he took strong ones, and throwing away goods of little value he loaded -goods of greater value. And arriving at the proposed mart, he sold his -merchandise for two or three times the cost price, and with all his -company returned to his own city. - - * * * * * - -And when he had told this story, the Teacher added, “Thus, O -householder, long ago those who relied on their own reason came to -destruction, while those who held to the truth escaped the hands of the -demons, went whither they had wished to go, and got back again to their -own place.” And it was when he had become a Buddha that he uttered the -following verse belonging to this lesson on Holding to the Truth; and -thus uniting the two stories, he said-- - - 1. Some speak that which none can question; - Mere logicians speak not so. - The wise man knows that this is so, - And takes for true what is the truth! - -Thus the Blessed One taught those disciples the lesson regarding truth. -“Life according to the Truth confers the three happy conditions of -existence here below, and the six joys of the Brahmalokas in the heaven -of delight, and finally leads to the attainment of Arahatship; but life -according to the Untrue leads to rebirth in the four hells and among -the five lowest grades of man.” He also proclaimed the Four Truths in -sixteen ways. And at the end of the discourse on the Truths all those -five hundred disciples were established in the Fruit of Conversion. - -The Teacher having finished the discourse, and told the double -narrative, established the connexion,[244] and summed up the Jātaka by -concluding, “The foolish young merchant of that time was Devadatta, his -men were Devadatta’s followers. The wise young merchant’s men were the -attendants of the Buddha, and the wise young merchant was I myself.” - - -END OF THE STORY ON HOLDING TO THE TRUTH. - - - - -No. 2. - -VAṆṆUPATHA JĀTAKA. - -The Sandy Road. - - -_“The Determined Ones,” etc._--This discourse was uttered by the -Blessed One while at Sāvatthi. About what? About a mendicant who had no -perseverance. - -For whilst the Successor of the Prophets, we are told, was staying at -Sāvatthi, a young man of good family dwelling there went to Jetavana, -and heard a discourse from the Teacher. And with converted heart he saw -the evil result of lusts, and entered the Order. When he had passed -the five years of noviciate, he learnt two summaries of doctrine, and -applied himself to the practice of meditation. And receiving from the -Teacher a suitable subject as a starting-point for thought, he retired -to a forest. There he proceeded to pass the rainy season; but after -three months of constant endeavour, he was unable to obtain even the -least hint or presentiment of the attainment of insight.[245] Then it -occurred to him, “The Teacher said there were four kinds of men; I -must belong to the lowest class. In this birth there will be, I think, -neither Path nor Fruit for me. What is the good of my dwelling in the -forest? Returning to the Teacher, I will live in the sight of the -glorious person of the Buddha, and within hearing of the sweet sound of -the Law.” And he returned to Jetavana. - -His friends and intimates said to him, “Brother, you received from the -Teacher a subject of meditation, and left us to devote yourself to -religious solitude; and now you have come back, and have given yourself -up again to the pleasures of social intercourse. Have you then really -attained the utmost aim of those who have given up the world? Have you -escaped transmigration?”[246] - -“Brethren! I have gained neither the Path nor the Fruit thereof. I have -come to the conclusion that I am fated to be a useless creature; and so -have come back and given up the attempt.” - -“You have done wrong, Brother! after taking vows according to the -religion of the Teacher whose firmness is so immovable, to have given -up the attempt. Come, let us show this matter to the Buddha.” And they -took him to the Teacher. - -When the Teacher saw them, he said, “I see, O mendicants! that you have -brought this brother here against his will. What has he done?” - -“Lord! this brother having taken the vows in so sanctifying a faith, -has abandoned the endeavour to accomplish the aim of a member of the -Order, and has come back to us.” - -Then the Teacher said to him, “Is it true you have given up trying?” - -“It is true, O Blessed One!” was the reply. - -“How is it, brother, that you, who have now taken the vows according to -such a system, have proved yourself to be--not a man of few desires, -contented, separate from the world, persevering in effort--but so -irresolute! Why, formerly you were full of determination. By _your_ -energy alone the men and bullocks of five hundred waggons obtained -water in the sandy desert, and were saved. How is it that you give up -trying, now?” - -Then by those few words that brother was established in resolution! - -But the others, hearing that story, besought of the Blessed One, -saying, “Lord! We know that this brother has given up trying now; and -yet you tell how formerly by his energy alone the men and bullocks -of five hundred waggons obtained water in the sandy desert, and were -saved. Tell us how this was.” - -“Listen, then, O mendicants!” said the Blessed One: and having thus -excited their attention, he made manifest a thing concealed through -change of birth. - - * * * * * - -Once upon a time, when Brahma-datta was reigning in Benares, in the -country of Kāsi, the future Buddha was born in a merchant’s family; and -when he grew up, he went about trafficking with five hundred carts. - -One day he arrived at a sandy desert twenty leagues across. The sand in -that desert was so fine, that when taken in the closed fist, it could -not be kept in the hand. After the sun had risen it became as hot as a -mass of charcoal, so that no man could walk on it. Those, therefore, -who had to travel over it took wood, and water, and oil, and rice -in their carts; and travelled during the night. And at daybreak they -formed an encampment, and spread an awning over it, and taking their -meals early, they passed the day sitting in the shade. At sunset they -supped; and when the ground had become cool, they yoked their oxen and -went on. The travelling was like a voyage over the sea: a so-called -land-pilot had to be chosen, and he brought the caravan safe to the -other side by his knowledge of the stars. - -On this occasion the merchant of our story traversed the desert in that -way. And when he had passed over fifty-nine leagues he thought, “Now -in one more night we shall get out of the sand,” and after supper he -directed the wood and water to be thrown away, and the waggons to be -yoked; and so set out. The pilot had cushions arranged on the foremost -cart, and lay down looking at the stars, and directing them where to -drive. But worn out by want of rest during the long march, he fell -asleep, and did not perceive that the oxen had turned round and taken -the same road by which they had come. - -The oxen went on the whole night through. Towards dawn the pilot woke -up, and, observing the stars, called out, “Stop the waggons, stop the -waggons!” The day broke just as they had stopped, and were drawing up -the carts in a line. Then the men cried out, “Why, this is the very -encampment we left yesterday! Our wood and water is all gone! We are -lost!” And unyoking the oxen, and spreading the canopy over their -heads, they lay down, in despondency, each one under his waggon. - -But the Bodisat, saying to himself, “If I lose heart, all these will -perish,” walked about while the morning was yet cool. And on seeing a -tuft of Kusa-grass, he thought, “This must have grown by attracting -some water which there must be beneath it.” - -And he made them bring a hoe and dig in that spot. And they dug sixty -cubits deep. And when they had got thus far, the spade of the diggers -struck on a rock: and as soon as it struck, they all gave up in despair. - -But the Bodisat thought, “There _must_ be water under that rock,” and -descending into the well, he got upon the stone, and, stooping down, -applied his ear to it, and tested the sound of it. And he heard the -sound of water gurgling beneath. And he got out, and called his page. -“My lad, if you give up now, we shall all be lost. Don’t you lose -heart. Take this iron hammer, and go down into the pit, and give the -rock a good blow.” - -The lad obeyed, and though they all stood by in despair, he went down -full of determination, and struck at the stone. And the rock split in -two, and fell below, and no longer blocked up the stream. And water -rose till its brim was the height of a palm-tree in the well. And they -all drank of the water, and bathed in it. Then they split up their -extra yokes and axles, and cooked rice, and ate it, and fed their oxen -with it. And when the sun set, they put up a flag by the well, and went -to the place appointed. There they sold their merchandise at double and -treble profit, and returned to their own home, and lived to a good old -age, and then passed away according to their deeds. And the Bodisat -gave gifts, and did other virtuous acts, and passed away according to -his deeds. - -When the Buddha had told the story, he, as Buddha, uttered the verse-- - - 2. The men of firm resolve dug on into the sand, - Till in the very road they found whereof to drink. - And so the wise, strong by continuing effort, - Finds--if he weary not--Rest for his heart! - -When he had thus discoursed, he declared the Four Truths. And when he -had concluded, the despairing priest was established in the highest -Fruit, in Arahatship (which is Nirvāna). - -After the Teacher had told the two stories, he formed the connexion, -and summed up the Jātaka, by saying, in conclusion, “The page who at -that time despaired not, but broke the stone, and gave water to the -multitude, was this brother without perseverance: the other men were -the attendants on the Buddha; and the caravan leader was I myself.” - - -END OF THE STORY OF THE SANDY ROAD. - - - - -No. 3. - -SERI-VĀNIJA JĀTAKA. - -The Merchant of Sēri. - - -_“If you fail here,” etc._--This discourse, too, the Blessed One -uttered, while staying at Sāvatthi, about a monk who was discouraged in -his efforts to obtain spiritual enlightenment. - -For we are told that when he too was brought up by the brethren in the -same manner as before, the Teacher said, “Brother! you who have given -up trying, after taking the vows according to a system so well fitted -to lead you to the Paths and Fruit thereof, will sorrow long, like -the Seriva trader when he had lost the golden vessel worth a hundred -thousand.” - -The monks asked the Blessed One to explain to them the matter. The -Blessed One made manifest that which had been hidden by change of birth. - - * * * * * - -Long ago, in the fifth dispensation before the present one, the Bodisat -was a dealer in tin and brass ware, named Seriva, in the country of -that name. This Seriva, together with another dealer in tin and brass -ware, who was an avaricious man, crossed the river Tēla-vāha, and -entered the town called Andhapura. And dividing the streets of the -city between them, the Bodisat went round selling his goods in the -street allotted to him, while the other took the street that fell to -him. - -Now in that city there was a wealthy family reduced to abject poverty. -All the sons and brothers in the family had died, and all its property -had been lost. Only one girl and her grandmother were left; and those -two gained their living by serving others for hire. There was indeed in -the house the vessel of gold out of which the head of the house used to -eat in the days of its prosperity; but it was covered with dirt, and -had long lain neglected and unused among the pots and pans. And they -did not even know that it was of gold. - -At that time the avaricious hawker, as he was going along, calling -out, “Buy my water-pots! Buy my water-pots!” came to the door of their -house. When the girl saw him, she said to her grandmother, “Mother! do -buy me an ornament.” - -“But we are poor, dear. What shall we give in exchange for it?” - -“This dish of ours is no use to us; you can give that away and get one.” - -The old woman called the hawker, and after asking him to take a seat, -gave him the dish, and said, “Will you take this, Sir, and give -something to your little sister[247] for it?” - -The hawker took the dish, and thought, “This must be gold!” And turning -it round, he scratched a line on its back with a needle, and found that -it was so. Then hoping to get the dish without giving them anything, -he said, “What is this worth? It is not even worth a halfpenny.” And -throwing it on the ground, he got up from his seat, and went away. - -Now, it was allowed to either hawker to enter the street which the -other had left. And the Bodisat came into that street, and calling out, -“Buy my water-pots,” came up to the door of that very house. And the -girl spoke to her grandmother as before. But the grandmother said, “My -child, the dealer who came just now threw the dish on the floor, and -went away; what have I now got to give him in exchange?” - -“That merchant, mother dear, was a surly man; but this one looks -pleasant, and has a kind voice: perchance he may take it.” - -“Call him, then,” said she. - -So she called him. And when he had come in and sat down, they gave him -the dish. He saw that it was gold, and said, “Mother! this dish is -worth a hundred thousand. All the goods in my possession are not equal -to it in value!” - -“But, Sir, a hawker who came just now threw it on the ground, and went -away, saying it was not worth a halfpenny. It must have been changed -into gold by the power of your virtue, so we make you a present of it. -Give us some trifle for it, and take it.” - -The Bodisat gave them all the cash he had in hand (five hundred -pieces), and all his stock-in-trade, worth five hundred more. He asked -of them only to let him keep eight pennies, and the bag and the yoke -that he used to carry his things with. And these he took and departed. - -And going quickly to the river-side, he gave those eight pennies to a -boatman, and got into the boat. - -But that covetous hawker came back to the house, and said: “Bring out -that dish, I’ll give you something for it!” - -Then she scolded him, and said, “You said our gold dish, worth a -hundred thousand, was not worth a halfpenny. But a just dealer, who -seems to be your master,[248] gave us a thousand for it, and has taken -it away.” - -When he heard this he called out, “Through this fellow I have lost -a golden pot worth--O, worth a hundred thousand! He has ruined me -altogether!” And bitter sorrow overcame him, and he was unable to -retain his presence of mind; and he lost all self-command. And -scattering the money he had, and all the goods, at the door of the -house, he seized as a club the yoke by which he had carried them, and -tore off his clothes, and pursued after the Bodisat. - -When he reached the river-side, he saw the Bodisat going away, and he -cried out, “Hallo, Boatman! stop the boat!” - -But the Bodisat said, “Don’t stop!” and so prevented that. And as -the other gazed and gazed at the departing Bodisat, he was torn with -violent grief; his heart grew hot, and blood flowed from his mouth -until his heart broke--like tank-mud in the heat of the sun! - -Thus harbouring hatred against the Bodisat, he brought about on that -very spot his own destruction. This was the first time that Devadatta -harboured hatred against the Bodisat. - -But the Bodisat gave gifts, and did other good acts, and passed away -according to his deeds. - -It was when the Buddha had finished this discourse, that he, as Buddha, -uttered the following verse-- - - 3. If in this present time of Grace, - You fail to reach the Happy State;[249] - Long will you suffer deep Remorse - Like this trading man of Seriva. - -So the Teacher, discoursing in such a manner as to lead up to the -subject of Arahatship, dwelt on the Four Truths. And at the end of the -discourse the monk who had given up in despondency was established in -the highest Fruit--that is, in Nirvāna. - -And when the Teacher had told the double story, he made the connexion, -and summed up the Jātaka by concluding, “The then foolish dealer was -Devadatta, but the wise dealer was I myself.” - - -END OF THE STORY OF THE MERCHANT OF SĒRI. - - - - -No. 4. - -CULLAKA-SEṬṬHI JĀTAKA. - -The Story of Chullaka the Treasurer.[250] - - -_“The wise, far-seeing man,” etc._--This discourse the Blessed One -uttered, while at Jīvaka’s Mango-grove near Rājagaha, concerning the -Elder whose name was Roadling the Younger. - -Now here it ought to be explained how Roadling the Younger came to -be born. The daughter of a wealthy house in Rājagaha, they say, had -contracted an intimacy with a slave, and being afraid that people would -find out what she had done, she said to him, “We can’t stay here. If my -parents discover this wrongdoing, they will tear us in pieces. Let us -go to some far-off country, and dwell there.” So, taking the few things -they had, they went out privately together to go and dwell in some -place, it did not matter where, where they would not be known. - -And settling in a certain place, they lived together there, and she -conceived. And when she was far gone with child, she consulted with -her husband, saying, “I am far gone with child; and it will be hard -for both of us if the confinement were to take place where I have no -friends and relations. Let us go home again!” - -But he let the days slip by, saying all the while, “Let us go to-day; -let us go to-morrow.” - -Then she thought, “This silly fellow dares not go home because his -offence has been so great. But parents are, after all, true friends. -Whether he goes or not, it will be better for me to go.” - -So, as soon as he had gone out, she set her house in order, and telling -her nearest neighbours that she was going to her own home, she started -on her way. The man returned to the house; and when he could not find -her, and learned on inquiry from the neighbours that she had gone home, -he followed her quickly, and came up to her halfway on the road. There -the pains of labour had just seized her. And he accosted her, saying, -“Wife, what is this?” - -“Husband, I have given birth to a son,” replied she. - -“What shall we do now?” said he. - -“The very thing we were going home for has happened on the road. What’s -the use of going there? Let us stop!” - -So saying, they both agreed to stop. And as the child was born on the -road, they called him Roadling. Now not long after she conceived again, -and all took place as before; and as that child too was born on the -road, they called the firstborn Great Roadling, and the second Little -Roadling. And taking the two babies with them, they went back to the -place where they were living. - -And whilst they were living there this child of the road heard other -children talking about uncles, and grandfathers, and grandmothers; and -he asked his mother, saying, “Mother, the other boys talk of their -uncles, and grandfathers, and grandmothers. Have we no relations?” - -“Certainly, my dear! You have no relations here, but you have a -grandfather, a rich gentleman, at Rājagaha; and there you have plenty -of relations.” - -“Then why don’t we go there, mother?” said he. - -Then she told him the reason of their not going. But when the children -spoke to her again and again about it, she said to her husband, “These -children are continually troubling me. Can our parents kill us and eat -us when they see us? Come, let us make the boys acquainted with their -relatives on the grandfather’s side.” - -“Well, I myself daren’t meet them face to face, but I will take you -there.” - -“Very well, then; any way you like: the children ought to be made -acquainted with their grandfather’s family.” - -So they two took the children, and in due course arrived at Rājagaha, -and put up at a chowltrie (a public resting-place) at the gate of the -town. And the mother, taking the two boys, let her parents know of her -arrival. When they heard the message, they sent her back word to the -following effect: “To be without sons and daughters is an unheard-of -thing among ordinary people;[251] but these two have sinned so deeply -against us, that they cannot stand in our sight. Let them take such -and such a sum, and go and dwell wherever they two may like. But the -children they may send here.” And their daughter took the money her -parents sent, and handing over her children to the messengers, let them -go. - -And the children grew up in their grandfather’s house. Little Roadling -was much the younger of the two, but Great Roadling used to go with his -grandfather to hear the Buddha preach; and by constantly hearing the -Truth from the mouth of the Teacher himself, his mind turned towards -renunciation of the world. And he said to his grandfather, “If you -would allow it, I should enter the Order.” - -“What are you saying, my child?” answered the old, man. “Of all persons -in the world I would rather have you enter the Order. Become a monk -by all means, if you feel yourself able to do so.” So, granting his -request, he took him to the Teacher. - -The Teacher said, “What, Sir, have you then a son?” - -“Yes, my Lord, this lad is my grandson, and he wants to take the vows -under you.” - -The Teacher called a monk, and told him to ordain the lad: and the -monk, repeating to him the formula of meditation on the perishable -nature of the human body,[252] received him as a novice into the Order. -After he had learnt by heart much scripture, and had reached the full -age required, he was received into full membership; and applying -himself to earnest thought, he attained the state of an Arahat. And -whilst he was thus himself enjoying the delight which arises from wise -and holy thoughts, and wise and holy life, he considered whether he -could not procure the same bliss for Little Roadling. - -So he went to his grandfather, and said: “If, noble Sir, you will grant -me your consent, I will receive Little Roadling into the Order!” - -“Ordain him, reverend Sir,” was the reply. The Elder accordingly -initiated Little Roadling, and taught him to live in accordance with -the Ten Commandments. But though he had reached the noviciate, Little -Roadling was dull, and in four months he could not get by heart even -this one verse-- - - As a sweet-smelling Kokanada lily - Blooming all fragrant in the early dawn, - Behold the Sage, bright with exceeding glory - E’en as the burning sun in the vault of heaven! - -For long ago, we are told, in the time of Kassapa the Buddha, he had -been a monk, who, having acquired learning himself, had laughed to -scorn a dull brother as he was learning a recitation. That brother was -so overwhelmed with confusion by his contempt, that he could neither -commit to memory, nor recite the passage. In consequence of this -conduct he now, though initiated, became dull; he forgot each line he -learnt as soon as he learnt the next; and whilst he was trying to learn -this one verse four months had passed away. - -Then his elder brother said to him: “Roadling, you are not fit for this -discipline. In four months you have not been able to learn a single -stanza, how can you hope to reach the utmost aim of those who have -given up the world? Go away, out of the monastery!” And he expelled -him. But Little Roadling, out of love for the religion of the Buddhas, -did not care for a layman’s life. - -Now at that time it was the elder Roadling’s duty to regulate the -distribution of food to the monks. And the nobleman Jīvaka brought many -sweet-scented flowers, and going to his Mango-grove presented them to -the Teacher, and listened to the discourse. Then, rising from his seat, -he saluted the Buddha, and going up to Great Roadling, asked him, “How -many brethren are there with the Teacher?” - -“About five hundred,” was the reply. - -“Will the Buddha and the five hundred brethren come and take their -morning meal to-morrow at our house?” - -“One called Little Roadling, O disciple, is dull, and makes no progress -in the faith; but I accept the invitation for all excepting him.” - -Little Roadling overheard this, and thought, “Though accepting for so -many monks, the Elder accepts in such a manner as to leave me out. -Surely my brother’s love for me has been broken. What’s the good of -this discipline to me now? I must become a layman, and give alms, and -do such good deeds as laymen can.” And early the next day he went away, -saying he would re-enter the world. - -Now the Teacher, very early in the morning, when he surveyed the world, -became aware of this matter.[253] And going out before him, he remained -walking up and down by the gateway on the road along which Little -Roadling would have to pass. And Little Roadling, as he left the house, -saw the Teacher, and going up to him, paid him reverence. Then the -Teacher said to him, “How now, Little Roadling! whither are you going -at this time in the morning?” - -“Lord! my brother has expelled me, so I am going away to wander again -in the ways of the world!” - -“Little Roadling! It was under me that your profession of religion took -place. When your brother expelled you, why did you not come to me? What -will a layman’s life advantage you? You may stay with me!” - -And he took Little Roadling, and seated him in front of his own -apartment, and gave him a piece of very white cloth, created for the -purpose, and said, “Now, Little Roadling, stay here, sitting with your -face to the East, and rub this cloth up and down, repeating to yourself -the words, “The removal of impurity! The removal of impurity!” And so -saying he went, when time was called, to Jīvaka’s house, and sat down -on the seat prepared for him.[254] - -But Little Roadling did as he was desired: and as he did so, the cloth -became soiled, and he thought, “This piece of cloth was just now -exceeding white; and now, through me, it has lost its former condition, -and is become soiled. Changeable indeed are all component things!” And -he felt the reality of decay and death, and the eyes of his mind were -opened! - -Then the Teacher, knowing that the eyes of his mind were opened, sent -forth a glorious vision of himself, which appeared as if sitting before -him in visible form, and saying, “Little Roadling! be not troubled at -the thought that this cloth has become so soiled and stained. Within -thee, too, are the stains of lust and care and sin; but these thou must -remove!” And the vision uttered these stanzas: - - It is not dust, but lust, that really is the stain: - This--’stain’--is the right word for lust. - ’Tis the monks who have put away this stain, - Who live up to the Word of the Stainless One! - - It is not dust, but anger, that really is the stain: - This--’stain’--is the right word for anger. - ’Tis the monks who have put away this stain, - Who live up to the Word of the Stainless One! - - It is not dust, but delusion, that really is the stain: - This--’stain’--is the right word for delusion. - ’Tis the monks who have put away this stain, - Who live up to the Word of the Stainless One! - -And as the stanzas were finished, Little Roadling attained to -Arahatship, and with it to the intellectual gifts of an Arahat; and by -them he understood all the Scriptures. - -Long ago, we are told, he had been a king, who, as he was once going -round the city, and the sweat trickled down from his forehead, wiped -the top of his forehead with his pure white robe. When the robe became -dirty, he thought, “By this body the pure white robe has lost its -former condition, and has become soiled. Changeable indeed are all -component things!” And so he realized the doctrine of impermanency. -It was on this account that the incident of the transfer of impurity -brought about his conversion. - -But to return to our story. Jīvaka, the nobleman, brought to the Buddha -the so-called water of presentation. The Teacher covered the vessel -with his hand, and said, “Are there no monks in the monastery, Jīvaka?” - -“Nay, my Lord, there are no monks there,” said Great Roadling. - -“But there are, Jīvaka,” said the Master. - -Jīvaka then sent a man, saying, “Do you go, then, and find out whether -there are any monks or not at the monastery.” - -At that moment Little Roadling thought, “My brother says there are no -monks here; I will show him there are.” And he filled the Mango-grove -with priests--a thousand monks, each unlike the other--some making -robes, some repairing them, and some repeating the Scriptures. - -The man, seeing all these monks at the monastery, went back, and told -Jīvaka, “Sir, the whole Mango-grove is alive with monks.” - -It was with reference to this that it is said of him, that - - “Roadling, multiplying himself a thousand fold, - Sate in the pleasant Mango-grove till he was bidden to the feast.” - -Then the Teacher told the messenger to go again, and say, “The Teacher -sends for him who is called Little Roadling.” - -So he went and said so. But from a thousand monks the answer came, “I -am Little Roadling! I am Little Roadling!” - -The man returned, and said, “Why, Sir, they all say they are called -Little Roadling!” - -“Then go and take by the hand the first who says ‘I am Little -Roadling,’ and the rest will disappear.” - -And he did so. And the others disappeared, and the Elder returned with -the messenger.[255] - -And the Teacher, when the meal was over, addressed Jīvaka, and -said, “Jīvaka, take Little Roadling’s bowl; he will pronounce the -benediction.” And he did so. And the Elder, as fearlessly as a young -lion utters his challenge, compressed into a short benedictive -discourse the spirit of all the Scriptures. - -Then the Teacher rose from his seat and returned to the _Wihāra_ -(monastery), accompanied by the body of mendicants. And when the monks -had completed their daily duties, the Blessed One arose, and standing -at the door of his apartment, discoursed to them, propounding a subject -of meditation. He then dismissed the assembly, entered his fragrant -chamber, and lay down to rest. - -In the evening the monks collected from different places in the hall -of instruction, and began uttering the Teacher’s praises,--thus -surrounding themselves as it were with a curtain of sweet kamala -flowers! “Brethren, his elder brother knew not the capacity of Little -Roadling, and expelled him as a dullard because in four months he -could not learn that one stanza; but the Buddha, by his unrivalled -mastery over the Truth, gave him Arahatship, with the intellectual -powers thereof, in the space of a single meal, and by those powers -he understood all the Scriptures! Ah! how great is the power of the -Buddhas!” - -And the Blessed One, knowing that this conversation had arisen in the -hall, determined to go there; and rising from his couch, he put on -his orange-coloured under garment, girded himself with his belt as it -were with lightning, gathered round him his wide flowing robe red as -kamala flowers, issued from his fragrant chamber, and proceeded to -the hall with that surpassing grace of motion peculiar to the Buddhas, -like the majestic tread of a mighty elephant in the time of his pride. -And ascending the magnificent throne made ready for the Buddha in the -midst of the splendid hall, he seated himself in the midst of the -throne emitting those six-coloured rays peculiar to the Buddhas, like -the young sun when it rises over the mountains on the horizon, and -illumines the ocean depths! - -As soon as the Buddha came in, the assembly of the mendicants stopped -their talking and were silent. The Teacher looked mildly and kindly -round him, and thought, “This assembly is most seemly; not a hand -nor foot stirs, no sound of coughing or sneezing can be heard! If I -were to sit here my life long without speaking, not one of all these -men--awed by the majesty and blinded by the glory of a Buddha--would -venture to speak first. It behoves me to begin the conversation, and -I myself will be the first to speak!” And with sweet angelic voice he -addressed the brethren: “What is the subject for which you have seated -yourselves together here, and what is the talk among you that has been -interrupted?” - -“Lord! we are not sitting in this place to talk of any worldly thing: -it is thy praises we are telling!” And they told him the subject of -their talk. When he heard it the Teacher said, “Mendicants! Little -Roadling has now through me become great in religion; now formerly -through me he became great in riches.” - -The monks asked the Buddha to explain how this was. Then the Blessed -One made manifest that which had been hidden by change of birth. - -Long ago,[256] when Brahma-datta was reigning in Benares, in the land -of Kāsi, the Bodisat was born in a treasurer’s family; and when he grew -up he received the post of treasurer, and was called Chullaka.[257] And -he was wise and skilful, and understood all omens. One day as he was -going to attend upon the king he saw a dead mouse lying on the road; -and considering the state of the stars at the time, he said, “A young -fellow with eyes in his head might, by picking this thing up, start a -trade and support a wife.” - -Now a certain young man of good birth, then fallen into poverty, heard -what the official said, and thinking, “This is a man who wouldn’t say -such a thing without good reason,” took the mouse, and gave it away in -a certain shop for the use of the cat, and got a farthing for it. - -With the farthing be bought molasses, and took water in a pot. And -seeing garland-makers returning from the forest, he gave them bits of -molasses, with water by the ladle-full.[258] They gave him each a bunch -of flowers; and the next day, with the price of the flowers, he bought -more molasses; and taking a potful of water, went to the flower garden. -That day the garland-makers gave him, as they went away, flowering -shrubs from which half the blossoms had been picked. In this way in a -little time he gained eight pennies. - -Some time after, on a rainy windy day, a quantity of dry sticks and -branches and leaves were blown down by the wind in the king’s garden, -and the gardener saw no way of getting rid of them. The young man -went and said to the gardener, “If you will give me these sticks and -leaves, I will get them out of the way.” The gardener agreed to this, -and told him to take them. - -Chullaka’s pupil[259] went to the children’s playground, and by giving -them molasses had all the leaves and sticks collected in a twinkling, -and placed in a heap at the garden gate. Just then the king’s potter -was looking out for firewood to burn pots for the royal household, and -seeing this heap he bought it from him. That day Chullaka’s pupil got -by selling his firewood sixteen pennies and five vessels--water-pots, -and such-like. - -Having thus obtained possession of twenty-four pennies, he thought, -“This will be a good scheme for me,” and went to a place not far from -the city gate, and placing there a pot of water, supplied five hundred -grass-cutters with drink. - -“Friend! you have been of great service to us,” said they. “What shall -we do for you?” - -“You shall do me a good turn when need arises,” said he. And then, -going about this way and that, he struck up a friendship with a trader -by land and a trader by sea. - -And the trader by land told him, “To-morrow a horse-dealer is coming to -the town with five hundred horses.” - -On hearing this, he said to the grass-cutters, “Give me to-day, each -of you, a bundle of grass, and don’t sell your own grass till I have -disposed of mine.” - -“All right!” cried they in assent, and brought five hundred bundles, -and placed them in his house. The horse-dealer, not being able to get -grass for his horses through all the city, bought the young man’s -grass for a thousand pence. - -A few days afterwards his friend the trader by sea told him that a -large vessel had come to the port. He thinking, “This will be a good -plan,” got for eight pennies a carriage that was for hire, with all -its proper attendants; and driving to the port with a great show of -respectability, gave his seal-ring as a deposit for the ship’s cargo. -Then he had a tent pitched not far off, and taking his seat gave orders -to his men that when merchants came from outside he should be informed -of it with triple ceremony.[260] - -On hearing that a ship had arrived, about a hundred merchants came from -Benares to buy the goods. - -They were told, “You can’t have the goods: a great merchant of such and -such a place has already paid deposit for them.” - -On hearing this, they went to him; and his footmen announced their -arrival, as had been agreed upon--three deep. Each of the merchants -then gave him a thousand to become shareholders in the ship, and then -another thousand for him to relinquish _his_ remaining share: and thus -they made themselves owners of the cargo. - -So Chullaka’s pupil returned to Benares, taking with him two hundred -thousand.[261] And from a feeling of gratitude, he took a hundred -thousand and went to Chullaka the treasurer. Then the treasurer asked -him, “What have you been doing, my good man, to get all this wealth?” - -“It was by adhering to what you said that I have acquired it within -four months,” said he: and told him the whole story, beginning with the -dead mouse. - -And when Chullaka the high treasurer heard his tale, he thought, “It -will never do to let such a lad as this get into any one else’s hands.” -So he gave him his grown-up daughter in marriage, and made him heir to -all the family estates. And when the treasurer died, he received the -post of city treasurer. But the Bodisat passed away according to his -deeds. - - * * * * * - -It was when the Buddha had finished his discourse that he, as Buddha, -uttered the following verse: - - As one might nurse a tiny flame, - The able and far-seeing man, - E’en with the smallest capital, - Can raise himself to wealth! - -It was thus the Blessed One made plain what he had said, “Mendicants! -Little Roadling has now through me become great in religion; but -formerly through me he became great in riches.” - -When he had thus given this lesson, and told the double story, he made -the connexion, and summed up the Jātaka by concluding, “He who was then -Chullaka’s pupil was Little Roadling, but Chullaka the high treasurer -was I myself.” - - -END OF THE STORY OF CHULLAKA THE TREASURER. - - - - -No. 5. - -TAṆḌULA-NĀḶI JĀTAKA. - -The Measure of Rice.[262] - - -_“What is the value of a measure of rice,” etc._--This the Teacher told -while sojourning at Jetavana, about a monk called Udāyin the Simpleton. - -At that time the Elder named Dabba, a Mallian by birth, held the office -of steward in the Order.[263] When he issued the food-tickets in the -morning, Udāyin sometimes received a better kind of rice, and sometimes -an inferior kind. One day when he received the inferior kind, he threw -the distribution-hall into confusion, crying out, “Why should Dabba -know better than any other of us how to give out the tickets?” - -When he thus threw the office into disorder, they gave him the basket -of tickets, saying, “Well, then, do you give out the tickets to-day!” - -From that day he began to distribute tickets to the Order; but when -giving them out he did not know which meant the better rice and which -the worse, nor in which storehouse the better was kept and in which -the worse. When fixing the turns, too, he did not distinguish to what -storehouse each monk’s turn had come; but when the monks had taken -their places, he would make a scratch on the wall or on the floor, to -show that the turn for such and such a kind of rice had come thus far, -and for such and such a kind of rice thus far. But the next day there -were either more or fewer monks in hall. When they were fewer, the -mark was too low down; when they were more, the mark was too high up; -but ignoring the right turns, he gave out the tickets according to the -signs he had made. - -So the monks said to him, “Brother Udāyin! the mark is too high, or too -low.” And again, “The good rice is in such a storehouse, the inferior -rice in such a storehouse.”[264] - -But he repelled them, saying, “If it be so, why is the mark different? -Why should I trust you? I will trust the mark rather!” - -Then the boys and novices cast him out from the hall of distribution, -exclaiming, “When you give tickets, Brother Udāyin, the brethren are -deprived of their due. You are incapable of the office. Leave the -place!” - -Thereupon a great tumult arose in the hall of distribution. The Teacher -heard it, and asked of Ānanda the Elder, “There is a great tumult, -Ānanda, in the hall. What is the noise about?” - -The Elder told the Successor of the Prophets how it was. - -Then he said, “Not now only, Ānanda, does Udāyin by his stupidity bring -loss upon others, formerly also he did the same.” - -The Elder asked the Blessed One to explain that matter. Then the -Blessed One made manifest an occurrence hidden by change of birth. - - * * * * * - -Long ago, Brahma-datta was king in Benares, in the land of Kāsi. At -that time our Bodisat was his Valuer. He valued both horses, elephants, -or things of that kind; and jewelry, gold, or things of that kind; and -having done so, he used to have the proper price for the goods given to -the owners thereof. - -Now the king was covetous. And in his avarice he thought, “If this -valuer estimates in this way, it will not be long before all the wealth -in my house will come to an end. I will appoint another valuer.” - -And opening his window, and looking out into the palace yard, he saw a -stupid miserly peasant crossing the yard. Him he determined to make his -valuer; and sending for him, asked if he would undertake the office. -The man said he could; and the king, with the object of keeping his -treasure safer, established that fool in the post of valuer. - -Thenceforward the dullard used to value the horses and elephants, -paying no regard to their real value, but deciding just as he chose: -and since he had been appointed to the office, as he decided, so the -price was. - -Now at that time a horse-dealer brought five hundred horses from the -northern prairies. The king sent for that fellow, and had the horses -valued. And he valued the five hundred horses at a mere measure of -rice, and straightway ordered the horse-dealer to be given the -measure of rice, and the horses to be lodged in the stable. Then the -horse-dealer went to the former valuer, and told him what had happened, -and asked him what he should do. - -“Give a bribe to that fellow,” said he, “and ask him thus: ‘We know now -that so many horses of ours are worth a measure of rice, but we want -to know from you what a measure of rice is worth. Can you value it for -us, standing in your place by the king?’ If he says he can, go with him -into the royal presence, and I will be there too.” - -The horse-dealer accepted the Bodisat’s advice, went to the valuer, and -bribed him, and gave him the hint suggested. And he took the bribe, and -said, “All right! I can value your measure of rice for you.” - -“Well, then, let us go to the audience-hall,” said he; and taking him -with him, went into the king’s presence. And the Bodisat and many other -ministers went there also. - -The horse-dealer bowed down before the king, and said, “I acknowledge, -O king, that a measure of rice is the value of the five hundred horses; -but will the king be pleased to ask the valuer what the value of the -measure of rice may be?” - -The king, not knowing what had happened, asked, “How now, valuer, -_what_ are five hundred horses worth?” - -“A measure of rice, O king!” said he. - -“Very good, then! If five hundred horses are worth only a measure of -rice, what is that measure of rice worth?” - -“The measure of rice is worth all Benares, both within and without the -walls,” replied that foolish fellow. - -For the story goes that he first valued the horses at a measure of -rice just to please the king; and then, when he had taken the dealer’s -bribe, valued that measure of rice at the whole of Benares. Now at that -time the circumference of the rampart of Benares was twelve leagues, -and the land in its suburbs was three hundred leagues in extent. Yet -the foolish fellow estimated that so-great city of Benares, together -with all its suburbs, at a measure of rice! - -Hearing this the ministers clapped their hands, laughing, and saying, -“We used to think the broad earth, and the king’s realm, were alike -beyond price; but this great and famous royal city is worth, by his -account, just a measure of rice! O the depth of the wisdom of the -valuer! How can he have stayed so long in office? Truly he is just -suited to our king!” Thus they laughed him to scorn. - -Then the Bodisat uttered this stanza: - - What is a measure of rice worth? - All Benares and its environs! - And what are five hundred horses worth? - That same measure of rice![265] - -Then the king was ashamed, and drove out that fool, and appointed the -Bodisat to the office of Valuer. And in course of time the Bodisat -passed away according to his deeds. - -When the Teacher had finished preaching this discourse, and had told -the double story, he made the connexion, and summed up the Jātaka by -concluding, “He who was then the foolish peasant valuer was Udāyin the -Simpleton, but the wise valuer was I myself.” - - -END OF THE STORY OF THE MEASURE OF RICE. - - - - -No. 6. - -DEVA-DHAMMA JĀTAKA. - -On True Divinity.[266] - - -_“Those who fear to sin,” etc._--This the Blessed One told while at -Jetavana, concerning a monk of much property. - -For a landed proprietor who dwelt at Sāvatthi became a monk, we -are told, after the death of his wife. And when he was going to be -ordained, he had a hermitage and a kitchen and a storehouse erected -for his own use, and the store filled with ghee and rice, and so was -received into the Order. And even after he was ordained he used to call -his slaves and have what he liked cooked, and ate it. And he was well -furnished with all things allowed to the fraternity; he had one upper -garment to wear at night and one to wear by day, and his rooms were -detached from the rest of the monastery. - -One day, when he had taken out his robes and coverlets, and spread them -in the cell to dry, a number of brethren from the country, who were -seeking for a lodging, came to his cell, and seeing the robes and other -things, asked him, “Whose are these?” - -“Mine, brother,” said he. - -“But, brother, this robe, and this robe, and this under garment, and -this under garment, and this coverlet--are they all yours?” - -“Yes; mine indeed,” said he. - -“Brother, the Buddha has allowed only three sets of robes; yet, though -you have entered the Order of the self-denying Buddha, you have -furnished yourself thus grandly.” And saying, “Come, let us bring him -before the Sage,” they took him, and went to the Teacher. - -When the Teacher saw them, he said, “How is it, mendicants, that you -bring this brother here against his will?” - -“Lord! this mendicant has much property and a large wardrobe.” - -“Is this true then, brother, that you have so many things?” - -“It is true, O Blessed One!” - -“How is it, brother, that you have become thus luxurious? Have not -I inculcated being content with little, simplicity, seclusion, and -self-control?” - -On hearing what the Teacher said, he called out angrily, “Then I will -go about in this way!” and throwing off his robe, he stood in the midst -of the people there with only a cloth round his loins! - -Then the Teacher, giving him support in temptation, said, “But, -brother, you had formerly a sense of shame, and lived for twelve years -a conscientious life when you were a water-sprite. How then, now, -having entered the so honourable Order of the Buddhas, can you stand -there throwing off your robes in the presence of all the brethren, and -lost to all sense of shame?” - -And when he heard the Teacher’s saying, he recovered his sense of -propriety, and robed himself again, and bowing to the Teacher stood -respectfully aside. - -But the monks asked the Teacher to explain how that was. Then the -Teacher made manifest the matter which had been hidden by change of -birth. - - * * * * * - -Long ago Brahma-datta was king in Benares, in the country of Kāsi. And -the Bodisat of that time assumed re-existence in the womb of his chief -queen; and on the day on which they chose a name for him, they gave him -the name of Prince Mahiŋsāsa. And when he could run to and fro, and -get about by himself, another son was born, whom they called the Moon -Prince. - -When he could run to and fro, and get about by himself, the mother of -the Bodisat died. The king appointed another lady to the dignity of -chief queen. She became very near and dear to the king, and in due -course she brought forth a son, and they called his name the Sun Prince. - -When the king saw his son, he said in his joy, “My love! I promise to -give you, for the boy, whatever you ask!” - -But the queen kept the promise in reserve, to be used at some time when -she should want it. And when her son was grown up, she said to the -king, “Your majesty, when my son was born, granted me a boon. Now give -me the kingdom for my son!” - -The king said, “My two sons are glorious as flames of fire! I can’t -give the kingdom to your child alone!” And he refused her. - -But when she besought him again and again, he thought to himself, -“This woman will surely be plotting some evil against the lads!” And -he sent for them, and said, “My boys! when the Sun Prince was born, I -granted a boon. And now his mother demands the kingdom for him! I have -no intention of giving it to him. But the very name of womankind is -cruelty! She will be plotting some evil against you. Do you get away -into the forest; and when I am dead, come back and reign in the city -that is yours by right!” So, weeping and lamenting, he kissed them on -their foreheads, and sent them forth. - -As they were going down out of the palace, after taking leave of their -father, the Sun Prince himself, who was playing there in the courtyard, -caught sight of them. And when he learnt how the matter stood, he -thought to himself, “I, too, will go away with my brothers!” And he -departed with them accordingly. - -They went on till they entered the mountain region of Himālaya. There -the Bodisat, leaving the path, sat down at the foot of a tree, and said -to the Sun Prince: - -“Sun Prince, dear! do you go to yonder pond; and after bathing and -drinking yourself, bring us, too, some water in the leaves of the lotus -plants.” - -Now that pond had been delivered over to a water-sprite by Vessavana -(the King of the Fairies), who had said to him: - -“Thou art hereby granted as thy prey all those who go down into the -water, save only those who know what is true divinity. But over such as -go not down thou hast no power.” - -So from that time forth, the water-sprite used to ask all those who -went down into the water, what were the characteristic signs of divine -beings, and if they did not know, he used to eat them up alive. - -Now Sun Prince went to the pond, and stepped down into it without any -hesitation. Then the demon seized him, and demanded of him: - -“Do you know what is of divine nature?” - -“Oh, yes! They call the Sun, and the Moon, Gods,” was the reply. - -“_You_ don’t know what is of divine nature,” said he, and carrying him -off down into the water, he put him fast in his cave. - -But the Bodisat, when he found that he was so long in coming, sent the -Moon Prince. Him, too, the demon seized and asked him as before: - -“Do you know what is of divine nature?” - -“Yes, I do. The far-spreading sky is called divine.”[267] - -“You then don’t know what is divine,” said he; and he took him, too, -and put him in the same place. - -When he too delayed, the Bodisat thought to himself, “Some accident -must have happened.” He himself, therefore, went to the place, and saw -the marks of the footsteps where both the boys had gone down into the -water. Then he knew that the pond must be haunted by a water-sprite; -and he stood fast, with his sword girded on, and his bow in his hand. - -But when the demon saw that the Bodisat was not going down into the -water, he took to himself the form of a woodman, and said to the -Bodisat: - -“Hallo, my friend! you seem tired with your journey. Why don’t you -get down into the lake there; and have a bath, and drink, and eat the -edible stalks of the lotus plants, and pick the flowers, and so go on -your way at your ease?” - -And as soon as the Bodisat saw him, he knew that he was the demon, and -he said, - -“It is you who have seized my brothers!” - -“Yes, it is I,” said he. - -“What for, then?” - -“I have been granted all those who go down into this pond.” - -“What? All!” - -“Well; all save those who know what beings are divine. The rest are my -prey.” - -“But have _you_ then any need of divine beings?” - -“Yes, certainly.” - -“If it be so, I will tell you who are divine.” - -“Speak on then; and I shall get to know who have the attributes which -are divine.” - -Then the Bodisat said, “I would teach you regarding this matter; but -I am all unclean with my journey.” And the water-sprite bathed the -Bodisat, and provided him with food, and brought him water, and decked -him with flowers, and anointed him with perfumes, and spread out for -him a couch in a beautiful arbour. - -And the Bodisat seated himself there, and made the water-sprite sit at -his feet, and said, “Give ear then attentively, and listen what divine -nature is.” And he uttered the verse-- - - The pure in heart who fear to sin, - The good, kindly in word and deed-- - These are the beings in the world, - Whose nature should be called divine. - -And when the water-sprite heard that, his heart was touched, and he -said to the Bodisat-- - -“O, Wise Teacher, in you I place my trust. I will give you up one of -your brothers. Which shall I bring?” - -“Bring me the younger of the two.” - -“But, Teacher; you who know so well all about the divine nature, do you -not act in accordance with it?” - -“What do you mean?” - -“That neglecting the elder, and telling me to bring the younger of the -two, you pay not the honour that is due to seniority.” - -“I both know, O Demon, what divinity is, and I walk according to it. It -is on that boy’s account that we came to this forest: for it was for -him that his mother begged the kingdom from our father, and our father -being unwilling to grant that, sent us away to live in the forest, that -we might be safe from danger. The lad himself came all the way along -with us. Were I to say, ‘An ogre has eaten him in the wilderness,’ no -one would believe it. Therefore it is that I, to avoid all blame, have -told you to bring _him_.” - -“Verily thou hast spoken well, O Teacher. Thou not only knowest what -divinity is, but hast acted as a divinity would.” - -And when he had thus magnified the Bodisat with believing heart, he -brought forth both the brothers and gave them back to him. - -Then said the Bodisat to him, “Friend, it is by reason of evil deeds -committed by you in some former birth, that you have been born as an -ogre, living on the flesh of other beings. And now you still go on -sinning. This thine iniquity will prevent thine ever escaping from -rebirth in evil states. From henceforth, therefore, put away evil, and -do good!” - -With these words he succeeded in converting him. And the ogre being -converted, the Bodisat continued to live there under his protection. -And one day he saw by the conjunction of the stars that his father -was dead. So he took the water-sprite with him and returned to -Benares, and took upon himself the kingdom. And he made Moon Prince -his heir-apparent, and Sun Prince his commander-in-chief. And for the -water-sprite he made a dwelling-place in a pleasant spot, and took care -that he should be constantly provided with the best of garlands and -flowers and food. And he himself ruled his kingdom in righteousness, -until he passed away according to his deeds. - - * * * * * - -The Teacher having finished this discourse spoke on the Four Truths. -And when he had done, that monk entered the First Stage of the Path -leading to Nirvāna. And the Buddha having told the double story, -made the connexion and summed up the Jātaka by concluding, “The then -water-sprite was the luxurious monk; the Sun Prince was Ānanda; the -Moon Prince was Sāriputta; but the elder brother, the Prince Mahiŋsāsa, -was I myself.”[268] - - -END OF THE STORY ABOUT TRUE DIVINITY. - - - - -No. 9.[269] - -MAKHĀ-DEVA JĀTAKA.[270] - -The Story of Makhā Deva. - - -_“These grey hairs,” etc._--This the Teacher told when at Jetavana, in -reference to the Great Renunciation. The latter has been related above -in the Nidāna Kathā.[271] - -Now at that time the priests as they sat were magnifying the -Renunciation of the One Mighty by Wisdom. Then the Teacher entered -the assembly, and sat down in his place, and addressed the brethren, -saying, “What is the subject on which you are talking as you sit here?” - -“On no other subject, Lord! but on your Renunciation,” said they. - -“Mendicants, not then only did the Successor of the Prophets renounce -the world; formerly also he did the same.” - -The monks asked him to explain how that was. Then the Blessed One made -manifest an occurrence hidden by change of birth. - - * * * * * - -Long ago, in Mithilā, in the land of Videha, there was a king named -Makhā Deva, a righteous man, and ruling in righteousness.[272] -Eighty-four thousand years he was a prince, as many he shared in the -government, and as many he was sovereign. As such he had lived a -long, long time, when one day he said to his barber, “My good barber, -whenever you find grey hairs on my head, let me know.” - -And after a long, long time had passed away, the barber one day found -among the jet-black locks one grey hair; and he told the king of it, -saying, “There is a grey hair to be seen on your head, O king!” - -“Pull it out, then, friend, and put it in my hand!” said he. - -So he tore it out with golden pincers, and placed it in the hand of -the king. There were then eighty-four thousand years of the lifetime -allotted to the king still to elapse. But, nevertheless, as he looked -upon the grey hair he was deeply agitated, as if the King of Death -had come nigh unto him, or as if he found himself inside a house on -fire.[273] And he thought, “O foolish Makhā Deva! though grey hairs -have come upon you, you yet have not been able to get rid of the -frailties and passions which deprave men’s hearts!”[274] - -As he thus meditated and meditated on the appearance of the grey hair, -his heart burned within him, drops of perspiration rolled down from his -body, and his very robes oppressed him and became unbearable. And he -thought, “This very day I must leave the world and devote myself to a -religious life!” - -Then he gave to the barber a grant of a village whose revenue amounted -to a hundred thousand. And he sent for his eldest son, and said to him, -“My son! grey hairs have appeared on my head. I am become an old man. I -have done with all human hopes; now I will seek heavenly things. It is -time for me to abandon the world. Do you assume the sovereignty. I will -embrace the religious life, and, dwelling in the garden called Makhā -Deva’s Mango-park, I will train myself in the characteristics of those -who are subdued in heart.” - -His ministers, when he formed this intention, came to him and said, -“What is the reason, O king! of your giving up the world?” - -Then the king, taking the grey hair in his hand, uttered this verse-- - - These grey hairs that have come upon my head - Are angel messengers appearing to me, - Laying stern hands upon the evening of my life! - ’Tis time I should devote myself to holy thought! - -Having thus spoken, he laid down his sovranty that very day, and became -a hermit; and living in the Mango-grove of Makhā Deva, of which he -had spoken, he spent eighty-four thousand years in practising perfect -goodwill towards all beings, and in constant devotion to meditation. -And after he died he was born again in the Brahma heaven; and when his -allotted time there was exhausted, he became in Mithilā a king called -Nimi, and reunited his scattered family.[275] And after that he became -a hermit in that same Mango-grove, and practised perfect goodwill -towards all beings, and again returned to the Brahma heaven. - - * * * * * - -The Teacher, having thus discoursed on the subject that not then only, -but formerly too, the Successor of the Buddhas had abandoned the world, -proclaimed the Four Truths. Some entered the First Stage of the Path to -Nirvāna, some the Second, some the Third. And when the Blessed One had -thus told the double story, he established the connexion, and summed up -the Jātaka as follows: “The barber of that time was Ānanda, the prince -was Rāhula, but Makhā Deva the king was I myself.” - - -END OF THE STORY OF MAKHĀ DEVA. - - - - -No. 10. - -SUKHAVIHĀRI JĀTAKA. - -The Happy Life - - -_“He whom others guard not,” etc._--This the Teacher told while at -the Anūpiya Mango-grove, near the town of that name, about the Elder -named Bhaddiya the Happy-minded. Bhaddiya the Happy-minded took the -vows when the six young noblemen did so together with Upāli.[276] Of -these, Bhaddiya and Kimbila and Bhagu and Upāli became Arahats, Ānanda -entered the First Stage of the Road to Nirvāna, Anuruddha attained -to the Knowledge of the Past and the Present and the Future, and -Devadatta acquired the power of Deep Meditation. The story of the six -young noblemen, up to the events at Anūpiya, will be related in the -Khaṇḍahāla Jātaka. - -Now one day the venerable Bhaddiya called to mind how full of anxiety -he had been when, as a king, caring for himself like a guardian angel, -and surrounding himself with every protection, he had lolled in his -upper chamber on his royal couch: and now how free from anxiety he was, -when, as an Arahat, he was wandering, here and there, in forests and -waste places. And realizing this change, he uttered an exclamation of -joy, “Oh, Happiness! Happiness!” - -This the monks told the Blessed One, saying, “Bhaddiya is prophesying -about Arahatship!”[277] - -The Blessed One replied, “Mendicants! not now only is Bhaddiya full of -joy; he was so also in a former birth.” - -The monks requested the Blessed One to explain how that was. Then the -Blessed One made manifest an event hidden through change of birth. - - * * * * * - -Long ago, when Brahma-datta was reigning in Benares, the Bodisat -became a wealthy Brāhman of the north-west country. And perceiving the -evils of worldly lusts, and the advantages of the religious life, he -abandoned the world, and went to the Himālaya region, and adopted the -life of a hermit, and practised the Eight Attainments. And the number -of his disciples increased greatly, until he was attended by five -hundred ascetics. - -In the rainy season he left the Himālayas, and attended by the body -of ascetics, journeyed through the towns and villages till he came to -Benares, and there took up his dwelling-place under the patronage of -the king in the royal park. When he had there passed the four rainy -months, he took leave of the king. But the king asked him to stop, -saying, “You are old, Sir. Why go to the Himālayas? Send your disciples -there, but dwell here yourself!” - -So the Bodisat gave the five hundred ascetics in charge to his senior -pupil, and sent him away, saying, “You shall go and live with these men -in the Himālayas. I will stay here.” - -Now the senior pupil was a royal devotee who had abandoned a mighty -kingdom for the religious life; and having gone through the course -of meditation preparatory thereto, had acquired the eight kinds of -spiritual insight. - -As he was living in the Himālaya region with the ascetics, he one day -conceived a desire to see his teacher, and said to the ascetics, “Do -you live on quietly here; I am just going to pay my respects to our -teacher, and shall be back soon.” - -Then he went to the place where his teacher was, saluted him, and -offered him friendly greeting; and spreading a mat on the floor, lay -down by his side. - -Just then the king also went to the park to see the teacher, and -saluting him, took his seat respectfully on one side. Though the -disciple saw the king, he did not get up, but lying there just as he -was broke forth into a chant of joy, “Oh, Happiness! Oh, Happiness!” - -The king, displeased that the ascetic, on seeing him, had not arisen, -said to the Bodisat, “Sir, this ascetic must have enjoyed himself to -his heart’s content. He lies there, quite at his ease, singing a song!” - -“Great king! This ascetic was once a king like you. He is thinking, -‘Formerly, as a layman, even when enjoying royal splendour, and guarded -by many men with arms in their hands, I had no such joy as this,’ -and he utters this exclamation of joy in reference to the joys of -meditation, and to the happiness of the religious life.” - -And having thus spoken, the Bodisat further uttered this verse in order -to instruct the king in righteousness-- - - He who needs no others to defend him, - He who has not others to defend,-- - He it is who lives at ease, O king! - Untroubled he with yearnings or with lusts. - -When the king had listened to this discourse, he was satisfied again; -and taking leave, he returned to the palace. And the disciple, too, -took his leave, and returned to the Himālaya region. But the Bodisat -dwelt there in continued meditation till he died, and he was then -reborn in the Brahma heaven. - - * * * * * - -When the Teacher had preached this discourse, and told the two stories, -he established the connexion, and summed up the Jātaka as follows: -“The pupil of that time was Bhaddiya the Elder, but the Master of the -company of disciples was I myself.”[278] - - -END OF THE STORY ON A HAPPY LIFE. - - - - -CHAPTER II. SĪLAVAGGA. - - - - -No. 11. - -LAKKHAṆA JĀTAKA. - -The Story of ‘Beauty.’ - - -“_The advantage is to the good._”--This the Master told while at the -Bambu-grove near Rājagaha, about Devadatta.[279] For on one occasion, -when Devadatta asked for the Five Rules,[280] and could not get what he -wanted, he made a schism in the Order, and taking four hundred of the -mendicants with him, went and dwelt at the rock called Gayā-sīsa. - -Afterwards the minds of these mendicants became open to conviction. And -the Master, knowing it, said to his two chief disciples, “Sāriputta! -those five hundred pupils of yours adopted the heresy of Devadatta, and -went away with him, but now their minds have become open to conviction. -Do you go there with a number of the brethren, and preach to them, and -instruct them in the Fruits of the Path of Holiness, and bring them -back with you!” - -They went, and preached to them, and instructed them in the Fruits, -and the next day at dawn returned to the Bambu Grove, bringing those -mendicants with them. And as Sāriputta on his return was standing by, -after paying his respects to the Blessed One, the mendicants exalted -him, saying to the Blessed One, “Lord! how excellent appears our -elder brother, the Minister of Righteousness, returning with five -hundred disciples as his retinue, whereas Devadatta is now without any -followers at all!” - -“Not only now, O mendicants! has Sāriputta come in glory, surrounded by -the assembly of his brethren; in a former birth, also, he did the same. -And not now only has Devadatta been deprived of his following; in a -former birth also he was the same.” - -The monks requested the Blessed One to explain how that was. Then the -Blessed One made manifest a thing hidden by the interval of existence. - - * * * * * - -Long ago, in the city Rājagaha, in the land of Magadha, there ruled -a certain king of Magadha. At that time the Bodisat came to life as -a deer, and when he grew up he lived in the forest at the head of a -herd of a thousand deer. He had two young ones, named Lakkhaṇa (the -Beautifully-marked One, ‘Beauty’) and Kāḷa (the Dark One, ‘Brownie’). - -When he had become old, he called them, and said, “My beloved! I am -old. Do you now lead the herd about.” And he placed five hundred of the -deer under the charge of each of his sons. - -Now in the land of Magadha at crop time, when the corn is ripening -in the fields, there is danger brewing for the deer in the adjoining -forest. Some in one place, and some in another, the sons of men dig -pit-falls, fix stakes, set traps with stones in them, and lay snares to -kill the creatures that would eat the crops. And many are the deer that -come to destruction. - -So when the Bodisat saw that crop time was at hand, he sent for his -sons, and said, “My children! the time of growing crops has come; many -deer will come to destruction. We are old, and will get along by some -means or another without stirring much abroad. But do you lead your -herds away to the mountainous part of the forest, and return when the -crops are cut!” - -“Very well,” said they; and departed with their attendant herds. - -Now the men who live on the route they have to follow know quite -well, “At such and such a time the deer are wont to come up into the -mountains; at such and such a time they will come down again.” And -lurking here and there in ambush, they wound and kill many deer. - -But Brownie, in his dullness, knew not that there were times when he -ought to travel and times when he ought not; and he led his herd of -deer early and late alike--at dawn, or in evening twilight--past the -village gates. The men in different places--some in the open, some -in ambush--destroyed, as usual, a number of the deer. So he, by his -stupidity, brought many of his herd to destruction, and re-entered the -forest with diminished numbers. - -Beauty, on the other hand, was learned and clever, and fertile in -resource; and he knew when to go on, and when to stay. He approached no -village gates; he travelled not by day, nor even at dawn or by evening -twilight; but he travelled at midnight, and so he reached the forest -without losing a single animal. - -There they stayed four months; and when the crops were cut they came -down from the mountain-side. Brownie, going back as he had come, -brought the rest of the herd to destruction, and arrived alone. But -Beauty, without losing even one of his herd, came up to his parent -attended by all the five hundred of his deer. - -And when the Bodisat saw his sons approaching, he held a consultation -with the herd of deer, and put together this stanza,-- - - The righteous man hath profit, and the courteous in speech. - Look there at Beauty coming back with all his troop of kindred, - Then look at this poor Brownie, deprived of all he had![281] - -When he had thus welcomed his son, the Bodisat lived to a good old age, -and passed away according to his deeds. - - * * * * * - -Thus the Master gave them this lesson in virtue in illustration of -what he had said, “Not only now, O mendicants! has Sāriputta come in -glory, surrounded by the assembly of his brethren; in a former birth, -also, he did the same. And not now only has Devadatta been deprived of -his following; in a former birth also he was the same.” And he united -the two stories, and made the connexion, and summed up the Jātaka as -follows: “Then ‘Brownie’ was Devadatta, and his attendants Devadatta’s -attendants. ’Beauty’ was Sāriputta, and his attendants the followers of -the Buddha. The mother was the mother of Rāhula, but the father was I -myself.” - - -END OF THE STORY ABOUT ‘BEAUTY.’ - - - - -No. 12. - -NIGRODHA-MIGA JĀTAKA. - -The Banyan Deer. - - -_“Follow the Banyan deer,” etc._--This the Master told while at -Jetavana, about the mother of the Elder named Kumāra Kassapa.[282] -She, we are told, was the daughter of a rich merchant of the city of -Rājagaha; she was deeply rooted in virtue, and despised all transient -things; she had reached her last birth, and in her heart the destiny of -future Arahatship shone like a lamp within a translucent pitcher. From -the time when she knew her own mind she had no pleasure in a lay life, -but was desirous to take the vows. And she said to her parents,-- - -“Mother, dear! my heart finds no pleasure in household life. I want to -take the vows according to that teaching of the Buddha which leads to -Nirvāna. Let me be ordained!” - -“What is it you are saying, dear? This family is of great wealth, and -you are our only daughter. You cannot be allowed to take the vows.” - -When, after repeated asking, she was unable to obtain her parents’ -permission, she thought, “Let it be so. When I get to another family, I -will make favour with my husband, and take the vows.” - -And when she grew up, she entered another family as wife, and lived a -household life as a virtuous and attractive woman. And in due time she -conceived, but she knew it not. - -Now in that city they proclaimed a feast. All the dwellers in the city -kept the feast, and the city was decked like a city of the gods. But -she, up to the time when the feast was at its height, neither anointed -herself nor dressed, but went about in her every-day clothes. Then her -husband said to her,-- - -“My dear! all the city is devoted to the feast; yet you adorn yourself -not.” - -“The body, Sir, is but filled with its thirty-two constituent parts. -What profit can there be in adorning it? For this body has no divine, -no angelic attributes: it is not made of gold, or gems, or yellow -sandal-wood; it springs not from the womb of lotus-flowers, white or -red; it is not filled with the nectar-balm of holiness. But verily -it is born in corruption: it springs from father and mother: its -attributes are the decomposition, the wearing away, the dissolution, -the destruction, of that which is impermanent! It is produced by -excitement; it is the cause of pains, the subject of mournings, a -lodging-place for all diseases. It is the receptacle for the action of -Karma; foul within, without it is ever discharging: its end is death: -and its goal is the charnel-house,--there, in the sight of all the -world, to be the dwelling-place of worms and creeping things!”[283] - -“Dear Lord! what should I gain by adorning this body? Would not putting -ornaments on it be like painting the outside of a sepulchre?” - -“My dear!” replied the young nobleman, “if you think this body so -sinful, why don’t you become a nun?” - -“If you grant me leave, dear husband, I will take the vows this day!” - -“Very well, then; I will get you ordained,” said he. And giving a -donation at a great cost, he took her, with a numerous retinue, to the -nunnery, and had her admitted into the Order of Nuns--but among those -who sided with Devadatta. And she was overjoyed that her wish had been -fulfilled, and that she had become a nun. - -Now, as she became far gone with child, the nuns noticed the alteration -in her person,--the swelling of her hands and feet and back, and the -increase in her girth; and they asked her, “Lady, you seem to be with -child. How is this?” - -“I don’t know how it is, ladies; but I have kept the vows.” - -Then the nuns led her to Devadatta, and asked him, “Sir! this young -lady, after with difficulty gaining her husband’s consent, was received -into the Order. But now it is evident that she is with child; and we -know not whether she became so when she was a laywoman or when she was -a nun. What shall we do now?” - -Devadatta, not being a Buddha, and having no forbearance, kindness, or -compassion, thought thus: “If people can say, ‘A nun of Devadatta’s -side is carrying about a child in her womb, and Devadatta condones -it,’ I shall be disgraced. I must unfrock this woman!” And without any -inquiry, he answered with eagerness, “Go and expel this woman from the -Order!”--just as if he were rushing forwards to roll away a mere piece -of stone! - -When they heard his decision, they arose, and bowed to him, and -returned to the nunnery. But the young girl said to the nuns, “Ladies! -the Elder, Devadatta, is not the Buddha. Not under him did I enter the -religious life, but under the Buddha himself, who is supreme among men. -What I obtained with such difficulty, O, deprive me not of that! Take -me, I pray you, and go to the Master himself at Jetavana!” - -And they took her; and passing over the forty-five leagues of road -which stretched from Rājagaha to that place, they arrived in due -course at Jetavana, and saluting the Master, told him the whole matter. - -The Teacher thought, “Although the child was conceived when she -was still in the world, yet the heretics will have an opportunity -of saying, ‘The mendicant Gautama has accepted a nun expelled by -Devadatta!’ Therefore, to prevent such talk, this case ought to be -heard in the presence of the king and his ministers.” - -So the next day he sent for Pasenadi the king of Kosala, Anātha -Piṇḍika the Elder, Anātha Piṇḍika, the Younger, the Lady Visākhā the -influential disciple, and other well-known persons of distinction. And -in the evening, when all classes of disciples had assembled, he said to -Upāli the Elder, “Go and examine into this affair of the young nun in -the presence of the church!” - -The Elder accordingly went to the assembly; and when he had seated -himself in his place, called the Lady Visākhā before the king, and gave -in charge to her the following investigation: “Do you go, Visākhā, and -find out exactly on what day of what month this poor child was received -into the Order, and then conclude whether she conceived before or after -that day.” - -The Lady agreed; and having had a curtain hung, made a private -examination behind it of the young nun; and comparing the days and -months, found out that in truth she had conceived while she was yet -living in the world. And she went to the Elder, and told him so; -and the Elder, in the midst of the assembly, declared the nun to be -innocent. - -Thus was her innocence established. And she bowed down in grateful -adoration to the assembly, and to the Master; and she returned with the -other nuns to the nunnery. - -Now, when her time was come, she brought forth a son strong in -spirit--the result of a wish she had uttered at the feet of Padumuttara -the Buddha. And one day, as the king was passing near the nunnery, he -heard the cry of a child, and asked his ministers the reason. They knew -of the matter, and said, “O king! that young nun has had a son, and the -cry comes from it.” - -“To take care of a child, Sirs, is said to be a hindrance to nuns in -their religious life. Let us undertake the care of it,” said he. - -And he had the child given to the women of his harem, and brought it up -as a prince. And on the naming-day they called him Kassapa; but as he -was brought up in royal state, he became known as Kassapa the Prince. - -When he was seven years old, he was entered in the noviciate under the -Buddha; and when he attained the necessary age, received full orders; -and, as time went on, he became the most eloquent among the preachers. -And the Master gave him the pre-eminence, saying, “Mendicants! the -chief of my disciples in eloquence is Kassapa the Prince.” Afterwards, -through the Vammīka Sutta, he attained to Arahatship. His mother, the -nun, too, obtained spiritual insight, and reached Nirvāna.[284] And -Kassapa the Prince became as distinguished in the religion of the -Buddhas as the full moon in the midst of the vault of heaven. - -Now one day the Successor of the Buddhas, when he had returned from -his rounds and taken his meal, exhorted the brethren, and entered his -apartment. The brethren, after hearing the exhortation, spent the -day either in their day-rooms or night-rooms, and then met together -at eventide for religious conversation. And, as they sat there, they -exalted the character of the Buddha, saying, “Brethren, the Elder -Prince Kassapa, and the Lady his mother, were nearly ruined by -Devadatta, through his not being a Buddha, and having no forbearance or -kindness; but the Supreme Buddha, being the King of Righteousness, and -being perfect in kindness and forbearance and compassion, became the -means of salvation to them both!” - -Then the Master entered the hall with the dignity peculiar to a Buddha, -and seating himself, asked them, “What are you sitting here talking -about, O mendicants?” - -“Lord,” said they, “concerning your excellences!” And they told him the -whole matter. - -“Not now only, O mendicants!” said he, “has the Successor of the -Buddhas been a source of salvation and a refuge to these two; formerly -also he was the same.” - -Then the monks asked the Blessed One to explain how that was; and the -Blessed One made manifest that which had been hidden by change of birth. - - * * * * * - -Long ago, when Brahma-datta was reigning in Benares, the Bodisat came -to life as a deer. When he was born he was of a golden colour; his eyes -were like round jewels, his horns were white as silver, his mouth was -red as a cluster of kamala flowers, his hoofs were bright and hard as -lacquer-work, his tail as fine as the tail of a Tibetan ox,[285] and -his body as large in size as a foal’s. - -He lived in the forest with an attendant herd of five hundred deer, -under the name of the King of the Banyan Deer; and not far from him -there dwelt another deer, golden as he, under the name of the Monkey -Deer, with a like attendant herd. - -The king of Benares at that time was devoted to hunting, never ate -without meat, and used to summon all the townspeople to go hunting -every day, to the destruction of their ordinary work. - -The people thought, “This king puts an end to all our work. Suppose now -in the park we were to sow food and provide water for the deer, and -drive a number of deer into it, and close the entrance, and deliver -them over to the king.” - -So they planted in the park grass for the deer to eat, and provided -water, and tied up the gate; and calling the citizens, they entered the -forest, with clubs and all kinds of weapons in their hands, to look for -the deer. And thinking, “We shall best catch the deer by surrounding -them,” they encircled a part of the forest about a league across. And -in so doing they surrounded the very place where the Banyan Deer and -the Monkey Deer were living. - -Then striking the trees and bushes, and beating on the ground, with -their clubs, they drove the herd of deer out of the place where they -were; and making a great noise by rattling their swords and javelins -and bows, they made the herd enter the park, and shut the gate. And -then they went to the king, and said to him: - -“O king! by your constant going to the chase, you put a stop to our -work. We have now brought deer from the forest, and filled your park -with them. Henceforth feed on _them_!” And so saying, they took their -leave, and departed. - -When the king heard that, he went to the park; and seeing there two -golden-coloured deer, he granted them their lives. But thenceforth -he would sometimes go himself to shoot a deer, and bring it home; -sometimes his cook would go and shoot one. The deer, as soon as they -saw the bow, would quake with the fear of death, and take to their -heels; but when they had been hit once or twice, they became weary or -wounded, and were killed. - -And the herd of deer told all this to the Bodisat. He sent for the -Monkey Deer, and said: - -“Friend, almost all the deer are being destroyed. Now, though they -certainly must die, yet henceforth let them not be wounded with the -arrows. Let the deer take it by turns to go to the place of execution. -One day let the lot fall upon my herd, and the next day on yours. Let -the deer whose turn it is go to the place of execution, put his head on -the block, and lie down. If this be done, the deer will at least escape -laceration.” - -He agreed: and thenceforth the deer whose turn it was used to go and -lie down, after placing his neck on the block of execution. And the -cook used to come and carry off the one he found lying there. - -But one day the lot fell upon a roe in the herd of the Monkey Deer who -was with young. She went to the Monkey Deer, and said, “Lord! I am with -young. When I have brought forth my son, we will both take our turn. -Order the turn to pass me by.” - -“I cannot make your lot,” said he, “fall upon the others. You know well -enough it has fallen upon you. Go away!” - -Receiving no help from him, she went to the Bodisat, and told him the -matter. He listened to her, and said, “Be it so! Do you go back. I will -relieve you of your turn.” And he went _himself_, and put his neck -upon the block of execution, and lay down. - -The cook, seeing him, exclaimed, “The King of the Deer, whose life was -promised to him, is lying in the place of execution. What does this -mean?” And he went hastily, and told the king. - -The king no sooner heard it than he mounted his chariot, and proceeded -with a great retinue to the place, and beholding the Bodisat, said, “My -friend the King of the Deer! did I not grant you your life? Why are you -lying here?” - -“O great king! a roe with young came and told me that the lot had -fallen upon her. Now it was impossible for me to transfer her miserable -fate to any one else. So I, giving my life to her, and accepting death -in her place, have lain down. Harbour no further suspicion, O great -king!” - -“My Lord the golden-coloured King of the Deer! I never yet saw, even -among men, one so full of forbearance, kindness, and compassion. I am -pleased with thee in this matter. Rise up! I grant your lives, both to -you and to her!” - -“But though two be safe, what shall the rest do, O king of men?” - -“Then I grant their lives to the rest, my Lord.” - -“Thus, then, great king, the deer in the park will have gained -security, but what will the others do?” - -“They also shall not be molested.” - -“Great king! even though the deer dwell secure, what shall the rest of -the four-footed creatures do?” - -“They also shall be free from fear.” - -“Great king! even though the quadrupeds are in safety, what shall the -flocks of birds do?” - -“Well, I grant the same boon to them.” - -“Great king! the birds then will obtain peace, but what of the fish who -dwell in the water?” - -“They shall have peace as well.” - -And so the Great Being, having interceded with the king for all -creatures, rose up and established the king in the Five Precepts,[286] -and said, “Walk in righteousness, O great king! Doing justice and -mercy to fathers and mothers, to sons and daughters, to townsmen and -landsmen, you shall enter, when your body is dissolved, the happy world -of heaven!” - -Thus, with the grace of a Buddha, he preached the Truth to the king; -and when he had dwelt a few days in the park to exhort the king, he -went away to the forest with his attendant herd. - -And the roe gave birth to a son as beautiful as buds of flowers; and he -went playing about with the Monkey Deer’s herd. But when its mother saw -that, she said, “My son, henceforth go not in his company; you may keep -to the Banyan Deer’s herd!” And thus exhorting him, she uttered the -verse-- - - Follow the Banyan Deer: - Dwell not with the Monkey Deer. - Better death with the Banyan Deer, - Than life with the Monkey Deer.[287] - -Now after that the deer, secure of their lives, began to eat men’s -crops. And the men dared not strike them or drive them away, -recollecting how it had been granted to them that they should dwell -secure. So they met together in front of the king’s palace, and told -the matter to the king. - -“When I was well pleased, I granted to the leader of the Banyan Deer a -boon,” said he. “I may give up my kingdom, but not my oath! Begone with -you! Not a man in my kingdom shall be allowed to hurt the deer.” - -When the Banyan Deer heard that, he assembled the herds, and said, -“Henceforth you are not allowed to eat other people’s crops.” And so -forbidding them, he sent a message to the men: “Henceforth let the -husbandmen put up no fence to guard their crops; but let them tie -leaves round the edge of the field as a sign.” - -From that time, they say, the sign of the tying of leaves was seen in -the fields, and from that time not a single deer trespassed beyond it; -for such was the instruction they received from the Bodisat. - -And the Bodisat continued thus his life long to instruct the deer, and -passed away with his herd according to his deeds. - -The king, too, hearkened to the exhortations of the Bodisat, and then, -in due time, passed away, according to his deeds. - - * * * * * - -The Master, having finished the discourse in illustration of his -saying, “Not only now was I the protector of the nun and of Kassapa the -Prince; in a former birth I was the same,” he fully expounded the Four -Truths. And when he had told the double story, he made the connexion, -and summed up the Jātaka by saying, “He who was then the Monkey Deer -was Devadatta, his herd was Devadatta’s following, the roe was the nun, -her son was Kassapa the Prince, the king was Ānanda, but the royal -Banyan Deer was I myself.” - - -END OF THE STORY OF THE BANYAN DEER. - - - - -No. 13. - -KAṆḌINA JĀTAKA. - -The Dart of Love. - - -[The Introductory Story is the same as that of the Indriya Jātaka in -Book VIII.] - - * * * * * - -Long ago a king of Magadha was reigning in Rājagaha, in the country of -Magadha. At the season of harvest the deer suffered much at the hands -of the people of Magadha. So they were wont to go away to the forest at -the foot of the mountains. - -Now a certain mountain stag, who lived in that jungle, made friends -with a roe from the inhabited country. And when those deer came down -from the mountain-side to return home, he, being caught in the snares -of love, went down with them. - -Then she said to him, “You, Sir, are but a simple deer of the -mountains, and the inhabited country is beset with danger and -difficulty. Pray don’t go down with us!” - -But he, being fallen deep into love for her, would not turn back, and -went along with her. - -Now when the people of Magadha saw that the time was come for the deer -to return from the hills, they used to lie waiting in ambush all along -the road. And just where those two were coming on, there stood a -certain hunter behind a thicket. - -The young roe smelt the smell of a man, and immediately thought, -“There’ll be some hunter behind there.” And she let the foolish stag go -on first, and kept back herself. The hunter with one shot from his bow -felled the stag there on the spot; but the roe, as soon as she saw he -was hit, fled away like the wind. - -Then the hunter came out of his ambush, skinned that deer, made a fire, -cooked the sweet flesh in the glowing charcoal, ate and drank, and -carried off the rest all dropping with blood and gore, and went home to -give his children a treat. - -Now the Bodisat of that time was a tree fairy, dwelling in that wood. -When he saw what had happened, he said to himself, - -“Not through father, not through mother, but through lust, has this -poor fool of a deer come to his death. In the dawn of passion creatures -think themselves in bliss, but they end in losing their limbs in -misery, or tasting the grief of all kinds of bonds and blows. What -more shameful in this world than that which brings sorrow and death to -others? What more despicable than the country where women administer -and teach, a land under harem rule? What more wretched than the men -who give themselves up to women’s control?” And then, whilst all the -fairies of the wood cast bouquets before him and cheered him on, he -brought the three rebukes into one verse, and made the whole wood ring -as he uttered the stanza-- - - O dreadful barbéd dart of love, that tears men’s hearts! - O foolish land, where woman bears the rule! - O stupid men, who fall ‘neath woman’s power! - - * * * * * - -[288] When the Master had taught them this story, he proclaimed the -Four Truths. And at the conclusion thereof that love-sick monk was -converted. And the Master made the connexion, and summed up the Jātaka -by saying, “The mountain-deer of that time was the love-sick brother, -the roe was his former wife, and the tree fairy, who preached the -sermon showing the evil of passion, was I myself.” - - -END OF THE STORY OF THE DART OF LOVE. - - - - -No. 14. - -VĀTA-MIGA JĀTAKA. - -The Greedy Antelope. - - -“_There is nothing worse than greed, they say._”--This the Master told -when he was living at Jetavana about the Elder named Tissa the younger, -the keeper of the law concerning food. - -For when the Master, we are told, was residing at the Bambu-grove, -near Rājagaha, a young man of a very wealthy family of distinction, by -name Prince Tissa, went one day to the Bambu-grove, and when he had -heard the Teacher’s discourse, he became desirous to devote himself to -a religious life. And when, on his asking leave to enter the Order, -his parents refused their consent, he compelled them to grant it, in -the same manner as Raṭṭhapāla had done, by refusing to eat for seven -days.[289] And he then took the vows under the Master. - -The Master remained at the Bambu-grove about half a month after -receiving him into the Order, and then went to Jetavana. There -this young man of family passed his life, begging his daily food -in Sāvatthi, and observing all the Thirteen Practices by which the -passions are quelled. So under the name of “The Young Tissa who keeps -the law concerning food,”[290] he became as distinguished and famous -in Buddhadom as the moon in the vault of heaven. - -At that time they were holding festival in Rājagaha, and the parents of -the monk put away all the jewelry which had belonged to him in the days -of his laymanship into a silver casket; and took the matter to heart, -weeping, and saying, “At other festivals our boy used to keep the feast -wearing this ornament or this. And now Gotama the Mendicant has taken -him, him our only son, away to Sāvatthi! And we know not what fate is -falling to him there.” - -Now a slave-girl coming to the house, and seeing the wife of the lord -weeping, asked her, “Why, Lady! do you weep?” And she told her what had -happened. - -“Well, Lady, what dish was your son most fond of?” said she. - -“Such and such a one,” was the reply. - -“If you grant me full authority in this house, I will bring your son -back!” said she. - -The Lady agreed, gave her wherewith to pay all her expenses, and sent -her forth with a great retinue, saying, “Go now, and by your power -bring back my son.” - -So the girl then went to Sāvatthi in a palankeen, and took up her abode -in the street in which the monk was wont to beg. And without letting -him see the people who had come from the lord’s house, but surrounding -herself with servants of her own, she from the very first provided the -Elder when he came there with food and drink. Having thus bound him -with the lust of taste, she in due course got him to sit down in her -house; and when she saw that by giving him to eat she had brought him -into her power, she shammed sickness, and lay down in her inner chamber. - -Then the monk, when his begging time had come, arrived on his rounds -at the door of the house. An attendant took his bowl, and made him sit -down in the house. No sooner had he done so, than he asked, “How is the -lady devotee?” - -“She is sick, reverend Sir, and wishes to see you,” was the reply. -And he, bound by the lust of taste, broke his observance and his vow, -and went to the place where she was lying. Then she told him why she -had come, and alluring him, so bound him by the lust of taste, that -she persuaded him to leave the Order. And having brought him into her -power, she seated him in her palankeen, and returned to Rājagaha with -all her retinue. - -And this news became the common talk. And the monks, assembled in the -hall of instruction, began to say one to another, “A slave-girl has -brought back Young Tissa, the keeper of the law concerning food, having -bound him with the lust of taste.” - -Then the Master, entering the chapel, sat down on his throne, and said, -“On what subject are you seated here talking?” - -And they told him the news. - -“Not now only, O mendicants!” said he, “has this monk, caught by the -lust of taste, fallen into her power; formerly also he did the same.” -And he told a story. - - * * * * * - -Once upon a time BRAHMA-DATTA, the king of Benares, had a gardener -named SANJAYA. Now a swift antelope who had come to the garden took to -flight as soon as it saw Sanjaya. But Sanjaya did not frighten it away; -and when it had come again and again it began to walk about in the -garden. And day by day the gardener used to pluck the various fruits -and flowers in the garden, and take them away to the king. - -Now one day the king asked him, “I say, friend gardener, is there -anything strange in the garden so far as you’ve noticed?” - -“I’ve noticed nothing, O king! save that an antelope is in the habit of -coming and wandering about there. That I often see.” - -“But could you catch it?” - -“If I had a little honey, I could bring it right inside the palace -here!” - -The king gave him the honey; and he took it, went to the garden, -smeared it on the grass at the spot the antelope frequented, and hid -himself. When the deer came, and had eaten the honey-smeared grass, it -was bound with the lust of taste; and from that time went nowhere else, -but came exclusively to the garden. And as the gardener saw that it was -allured by the honey-smeared grass, he in due course showed himself. -For a few days the antelope took to flight on seeing him. But after -seeing him again and again, it acquired confidence, and gradually came -to eat grass from the gardener’s hand. And when the gardener saw that -its confidence was gained, he strewed the path right up to the palace -as thick with branches as if he were covering it with mats, hung a -gourdful of honey over his shoulder, carried a bundle of grass at his -waist, and then kept sprinkling honey-smeared grass in front of the -antelope till he led him within the palace. - -As soon as the deer had got inside, they shut the door. The antelope, -seeing men, began to tremble and quake with the fear of death, and ran -hither and thither about the hall. The king came down from his upper -chamber, and seeing that trembling creature, said, “Such is the nature -of an antelope, that it will not go for a week afterwards to a place -where it has seen men, nor its life long to a place where it has been -frightened. Yet this one, with just such a disposition, and accustomed -only to the jungle, has now, bound by the lust of taste, come to just -such a place. Verily there is nothing worse in the world than this lust -of taste!” And he summed up the lesson in this stanza: - - “There’s nothing worse than greed, they say, - Whether at home, or with one’s friends. - Through taste the deer, the wild one of the woods, - Fell under Sanjaya’s control.” - -And when in other words he had shown the danger of greed, he let the -antelope go back to the forest. - - * * * * * - -When the Master had finished this discourse in illustration of what he -had said (“Not now only O mendicants! has this monk, caught by the lust -of taste, fallen into her power; formerly also he did the same”), he -made the connexion, and summed up the Jātaka as follows: “He who was -then Sanjaya was this slave-girl, the antelope was the monk, but the -king of Benares was I myself.” - - -END OF THE STORY OF THE SWIFT ANTELOPE. - - - - -No. 15. - -KHARĀDIYĀ JĀTAKA. - -The Deer who would not learn. - - -“_Though a deer be most swift, O Kharādiyā._”--This the Master told -when at Jetavana, concerning a certain foul-mouthed monk. For that -monk, we are told, was abusive, and would take no admonition. - -Now the Master asked him, “Is it true what they say, O mendicant! that -you are abusive, and will take no admonition?” - -“It is true, O Blessed One!” said he. - -The Master said, “Formerly also, by your surliness and your refusing to -accept the admonition of the wise, you were caught in a snare and came -to destruction.” And he told a story. - - * * * * * - -Once upon a time, when Brahma-datta was reigning in Benares, the -Bodisat became a stag, and lived in the forest, with a herd for his -retinue. - -Now his sister-roe (Kharādiyā) pointed out to him her son, and gave him -in charge to him, saying, “Brother! this is your nephew. Teach him the -devices of the deer.” - -And he said to his nephew, “Come at such and such a time to learn.” - -At the appointed time he did not go. And one day as he was wandering -about, disregarding seven admonitions given on as many days, and not -learning the devices of the deer, he was caught in a snare. - -Then his mother went to her brother, and asked, “How now, brother! was -your nephew instructed in the devices of the deer?” - -“Think no more of that incorrigible fellow!” said the Bodisat. “Your -son did not learn the devices of the deer.” - -And then, to explain his own unwillingness to have anything further to -do with him, he uttered this stanza: - - “Though a deer be most swift,[291] O Kharādiyā! - And have antlers rising point o’er point, - If he transgress the seventh time, - I would not try to teach him more!” - -But the hunter killed that wilful deer caught in the snare, and, taking -his flesh, departed. - - * * * * * - -The Master having finished this discourse, in illustration of what -he had said (“Formerly also, by your surliness and your refusing to -accept the admonition of the wise, you were caught in a snare, and -came to destruction”), made the connexion, and summed up the Jātaka: -“The nephew deer of that time was the abusive monk, the sister was -Uppala-vaṇṇā, but the admonishing deer was I myself.” - - -END OF THE STORY OF THE DEER WHO WOULD NOT LEARN. - - - - -No. 16. - -TIPALLATTHA-MIGA JĀTAKA. - -The Cunning Deer. - - -“_I’ve taught the deer in posture skilled._”--This the Master told when -at the Badarika monastery in Kosambi, about his son Rāhula, who was -over-anxious to observe the Rules of the Order.[292] - - * * * * * - -Once upon a time there was a king of Magadha reigning in Rājagaha. At -that time the Bodisat came to life as a stag, and lived in the forest, -attended by a herd of deer. - -Now his sister brought her son to him, saying, “Brother! instruct this -thy nephew in the devices of the deer.” - -“Very well,” said the Bodisat, in assent, and directed his nephew, “Go -away now, dear, and on your return at such and such a time you may -receive instruction.” - -And he failed not at the time appointed by his uncle, but went to him -and received instruction. - -One day as he was wandering about in the wood, he was caught in a -snare. And he uttered a cry--the cry of a captive. Then the herd took -to flight, and let the mother know that her son had been caught in a -snare. She went to her brother, and asked him,-- - -“Brother! was your nephew instructed in the devices of the deer?” - -“Suspect not your son of any fault,” said the Bodisat. “He has well -learnt the devices of the deer. Even now he will come back to us and -make you laugh for joy.” And he uttered this stanza: - - I’ve trained the deer to be most swift, - To drink at midnight only, and, abounding in disguise, - To keep in any posture that he likes. - Breathing through one nostril hid upon the ground, - My nephew, by six tricks at his command - Will yet outdo the foe! - -Thus the Bodisat, pointing out how thoroughly his nephew had learnt the -devices of the deer, comforted his sister. - -But the young stag, when he was caught in the trap, struggled not at -all. He lay down on the ground as best he could; stretched out his -legs; struck the ground near his feet with his hoofs, so as to throw -up earth and grass; let fall his head; put out his tongue; made his -body wet with spittle; swelled out his belly by drawing in his breath; -breathed through the lower nostril only, holding his breath with -the upper; made his whole frame stiff and stark, and presented the -appearance of a corpse. Even the bluebottles flew round him, and here -and there crows settled! - -When the hunter came up, he gave him a blow on the stomach; and saying -to himself, “He must have been caught early in the morning, he is -already putrid,” he loosed the bands which tied him. And apprehending -nothing, he began to collect leaves and branches, saying to himself, “I -will dress him at once, here on the spot, and carry off the flesh.” - -But the young stag arose, stood on his feet, shook himself, stretched -out his neck, and, swiftly as a cloud driven by a mighty wind, returned -to his mother! - - * * * * * - -The Teacher having finished this discourse, in illustration of his -words (“Not now only, mendicants, was Rāhula devoted to instruction; -formerly also he was so,” etc.), made the connexion, and summed up -the Jātaka: “At that time the nephew, the young stag, was Rāhula, the -mother was Uppala-vaṇṇā, but the uncle was I myself.” - - -END OF THE STORY OF THE CUNNING DEER.[293] No. 17. - - - - -MALUTA JĀTAKA. - -The Wind. - - -_“Whenever the wind blows,” etc._--This the Master told when at -Jetavana, about two Buddhist monks. They, we are told, were living a -forest life in the country of Kosala; and one was called DARK and the -other called LIGHT. Now one day Light asked Dark, “Brother! at what -time does the cold, as some people call it, come on?” - -“In the dark half of the month!” said he. - -But one day Dark asked Light, “Brother Light! at what time does the -so-called cold come on?” - -“In the light half of the month!” said he. - -And neither of the two being able to solve the knotty point, they went -to the Master, and after paying him reverence, asked him, “At what -time, Sir, is the cold?” - -When the Master had heard their story, he said, “Formerly also, O -mendicants! I solved this question for you; but the confusion arising -from change of birth has driven it out of your minds.” And he told a -tale. - - * * * * * - -Once upon a time two friends, a lion and a tiger, were living in a -certain cave at the foot of a hill. At that time the Bodisat, who had -devoted himself to the religious life of a hermit, was living at the -foot of that same mountain. - -Now one day a dispute arose between the friends about the cold. The -tiger said it was cold in the dark half of the month, the lion said -it was cold in the light half. And as neither of them could solve the -difficulty, they asked the Bodisat, and he uttered this stanza: - - “It is whenever the wind blows, - In the dark half or in the light. - For cold is caused by wind: and so - You both are right.” - -Thus the Bodisat pacified the two friends. - - * * * * * - -When the Master had finished this discourse (“Formerly also,” etc.), he -proclaimed the Truths. And at the close thereof the two brethren were -established in the Fruit of Conversion. The Master made the connexion, -and summed up the Jātaka: “He who was then the tiger was Dark, the lion -Light, but the ascetic who answered the question was I myself.” - - -END OF THE STORY ABOUT THE WIND.[294] - - - - -No. 18. - -MATAKA-BHATTA JĀTAKA. - -On Offering Food to the Dead. - - -“_If people would but understand._”--This the Teacher told when at -Jetavana, about food offered to the dead. - -For at that time people used to kill sheep and goats in large numbers -in order to offer what is called “The Feast of the Dead” in honour of -their deceased relatives. When the monks saw men doing so, they asked -the Teacher, saying, “Lord! the people here bring destruction on many -living creatures in order to provide the so-called ’Feast of the Dead.’ -Can there possibly, Sir, be any advantage in that?” - -The Teacher said, “Let not us, O mendicants! provide the Feast of the -Dead: for what advantage is there in destroying life? Formerly sages -seated in the sky preached a discourse showing the evils of it, and -made all the dwellers in Jambu-dīpa give up this practice. But now -since change of birth has set in, it has arisen again.” And he told a -tale. - - * * * * * - -Once upon a time, when Brahma-datta was reigning in Benares, a Brāhman, -a world-famous teacher, accomplished in the Three Vedas, had a goat -brought, with the intention of giving the Feast of the Dead, and said -to his pupils: - -“My lads! take this goat to the river, and bathe it, and hang a garland -round its neck, and give it a measure of corn, and deck it out, and -then bring it back.” - -“Very well,” said they, and accordingly took it to the river; and when -they had bathed it and decorated it, let it stand on the bank. - -The goat, seeing in this the effect of his former bad conduct, thought -to himself, “To-day I shall be free from that great misery;” and, glad -at heart, he laughed a mighty laugh, in sound like the crashing of a -jar. Then, thinking to himself, “This Brāhman, by killing me, will -take upon himself like misery to that which I had earned,” he felt -compassion for the Brāhman, and wept with a loud voice. - -Then the young Brāhman asked him, “Friend goat! you have both laughed -heartily and heartily cried. Pray, what is it makes you laugh, and what -is it makes you cry?” - -“Ask me about it in your teacher’s presence,” said he. - -They took him back, and told their teacher of this matter. And when he -had heard their story, he asked the goat, “Why did you laugh, goat, and -why did you cry?” - -Then the goat, by his power of remembering former births, called to -mind the deeds he had done, and said to the Brāhman, “Formerly, O -Brāhman, I had become just such another Brāhman,--a student of the -mystic verses of the Vedas; and determining to provide a Feast of the -Dead, I killed a goat, and gave the Feast. By having killed that one -goat, I have had my head cut off in five hundred births, less one. This -is my five hundredth birth, the last of the series; and it was at the -thought, ‘To-day I shall be free from that great misery,’ that I became -glad at heart, and laughed in the manner you have heard. Then, again, I -wept, thinking, ‘I who just by having killed a goat incurred the misery -of having five hundred times my head cut off, shall be released to-day -from the misery; but this Brāhman, by killing me, will, like me, incur -the misery of having his head cut off five hundred times;’ and so I -wept.” - -“Fear not, O goat! I will not kill you,” said he. - -“Brāhman! what are you saying? Whether you kill me or not, I cannot -to-day escape from death.” - -“But don’t be afraid! I will take you under my protection, and walk -about close to you.” - -“Brāhman! of little worth is your protection; while the evil I have -done is great and powerful!” - -The Brāhman released the goat; and saying, “Let us allow no one to kill -this goat,” he took his disciples, and walked about with it. No sooner -was the goat at liberty, than, stretching out its neck, it began to eat -the leaves of a bush growing near the ridge of a rock. That very moment -a thunderbolt fell on the top of the rock, and a piece of the rock -split off, and hit the goat on his outstretched neck, and tore off his -head. And people crowded round. - -At that time the Bodisat had been born as the Genius of a tree -growing on that spot. By his supernatural power he now seated himself -cross-legged in the sky in the sight of the multitude; and thinking, -“Would that these people, seeing thus the fruit of sin, would abstain -from such destruction of life,” he in a sweet voice taught them, -uttering this stanza: - - “If people would but understand - That this would cause a birth in woe, - The living would not slay the living; - For he who taketh life shall surely grieve!” - -Thus the Great Being preached to them the Truth, terrifying them -with the fear of hell. And when the people had heard his discourse, -they trembled with the fear of death, and left off taking life. -And the Bodisat, preaching to the people, and establishing them in -the Precepts, passed away according to his deeds. The people, too, -attending upon the exhortations of the Bodisat, gave gifts, and did -other good deeds, and so filled the city of the gods.[295] - - * * * * * - -The Teacher having finished this discourse, made the connexion, and -summed up the Jātaka: “I at that time was the Genius of the tree.” - - -END OF THE STORY ON FOOD OFFERED TO THE DEAD. - - - - -No. 19. - -ĀYĀCITA-BHATTA JĀTAKA. - -On Offerings given under a Vow. - - -_“Would you be saved,” etc._--This the Teacher told while at Jetavana, -about making offerings under a vow to the gods. - -At that time, we are told, men about to go on a trading journey used -to kill animals, and lay an offering before the gods, and make a vow, -saying, “When we have returned in safety and success, we will make -an offering to you,” and so depart. Then when they returned safe and -successful, thinking, “This has happened by the power of the God,” they -killed animals, and made the offering to release themselves from the -vow. - -On seeing this, the mendicants asked the Blessed One, “Lord! is there -now any advantage in this?” And he told a tale. - - * * * * * - -Once upon a time, in the land of Kāsi, a landed proprietor in a certain -village promised an offering to the Genius of a Banyan-tree standing -by the gate of the village. And when he had returned safely, he slew a -number of animals; and saying to himself, “I will make myself free from -my vow,” he went to the foot of the tree. - -But the tree-god, standing in a fork of the tree, uttered this stanza: - - Would you be free, you first must die! - Seeking for freedom thus, is being bound! - Not by such deeds as these are the wise made free: - Salvation is the bond of fools!”[296] - -Thenceforward men refrained from such life-destroying deeds, and living -a life of righteousness filled the city of the gods. - - * * * * * - -The Teacher, having finished this discourse, made the connexion, and -summed up the Jātaka: “I at that time was the Genius of the Tree.” - - END OF THE STORY ON OFFERINGS GIVEN UNDER - A VOW. - - - - -No. 20. - -NAḶAPĀNA JĀTAKA. - -The Monkeys and the Demon. - - -_“He saw the marks of feet,” etc._--This the Teacher told about the -Naḷa-canes, when he was living at the Ketaka wood, hard by the Lake of -Naḷaka-pāna, after he had come to the village of that name on his tour -through Kosala. - -At that time the monks, after they had bathed in the Naḷaka-pāna -lake, had the canes of the Naḷa-plant brought to them by the novices, -for needle-cases. And finding them hollow throughout, they went to -the Teacher, and asked him, “Lord! we had Naḷa-canes brought for -needle-cases. They are hollow throughout, from root to point. How is -this?” - -“This, mendicants,” said he, “is a former command of mine.” And he told -a tale. - - * * * * * - -This was formerly, they say, a densely-wooded forest. And in its lake -there was a water-demon, who used to eat whomsoever went down into the -water. At that time the Bodisat was a monkey-king, in size like the -fawn of a red deer; and attended by a troop of monkeys about eighty -thousand in number, he lived in that forest, preserving them from harm. - -Now he exhorted the troop of monkeys, saying, “My children! in this -forest there are poisonous trees, and pools haunted by demons. When you -are going to eat fruits of any kind you have not eaten before, or to -drink water you have not drunk before, ask me about it.” - -“Very well,” said they. And one day they went to a place they had not -been to before. There they wandered about the greater part of the day; -and when, in searching about for water, they found a pond, they sat -down without even drinking, and looked forward to the arrival of their -king.[297] - -When the Bodisat had come, he asked them, “Why, my children, do you -take no water?” - -“We awaited your arrival,” said they. - -“It is well, my children!” said the Bodisat; and fixing his attention -on the foot-marks close round the edge of the pond, he saw that they -went down, but never came up. Then he knew that it was assuredly -haunted by demons, and said, “You have done well, my children, not to -have drunk the water. This pond is haunted!” - -But when the demon of the water saw that they were not going down -into it, he assumed the horrible shape of a blue-bellied, pale-faced, -red-handed, red-footed creature, and came splashing out through the -water, and cried out, “Why do you sit still here? Go down and drink the -water!” - -But the Bodisat asked him, “Are you the water-demon who haunts this -spot?” - -“Yes! I am he!” was the reply. - -“Have you received power over all who go down into the pool?” - -“Yes, indeed! I carry off even a bird when it comes down, and I let no -one off. You too I will devour, one and all!” - -“We shall not allow you to eat us.” - -“Well, then! drink away!” - -“Yes! we shall drink the water too, but we shall not fall into your -hands.” - -“How, then, will you get at the water?” - -“You imagine, I suppose, that we must go down to drink. But you are -wrong! Each one of us eighty thousand shall take a Naḷa-cane and drink -the water of your pond without ever entering it, as easily as one would -drink from the hollow stem of a water-plant. And so you will have no -power to eat _us_!” - -It was when the Teacher as Buddha had recalled this circumstance that -he uttered the first half of the following stanza: - - “I saw the marks of feet that had gone down, - I saw no marks of feet that had returned.” - -(But then he said to the monkeys)-- - - “We’ll drink the water through a reed,” - -(And turning to the demon, he added)-- - - “And yet I’ll not become your prey!” - -So saying, the Bodisat had a Naḷa-cane brought to him, and appealing -in great solemnity to the Ten Great Perfections (generosity, morality, -self-denial, wisdom, perseverance, patience, truth, resolution, -kindness, and resignation) exorcised by him in this and previous -births, he blew into the cane.[298] And the cane became hollow -throughout, not a single knot being left in it. In this manner he had -another, and then another, brought, and blew into it.[299] Then the -Bodisat walked round the pond, and commanded, saying, “Let all the -canes growing here be perforated throughout.” And thenceforward, since -through the greatness of the goodness of the Bodisats their commands -are fulfilled, all the canes which grew in that pond became perforated -throughout. - - * * * * * - -There are four miracles in this _Kalpa_ (the period which elapses -between the commencement of the formation of the world and its final -destruction) which endure throughout a _Kalpa_--the sign of the hare -in the moon will last the whole Kalpa:[300] the place where the fire -was extinguished in the Quail-birth will not take fire again through -all the Kalpa:[301] the place where the potter lived will remain arid -through all the Kalpa: the canes growing round this pond will be hollow -through all the Kalpa. These four are called the Kalpa-lasting Wonders. - - * * * * * - -After giving this command, the Bodisat took a cane and seated himself. -So, too, those eighty thousand monkeys took, each of them, a cane, and -seated themselves round the pond. And at the same moment as he drew -the water up into his cane and drank, so, too, they all sat safe on the -bank, and drank. - -Thus the water-demon got not one of them into his power on their -drinking the water, and he returned in sorrow to his own place. But the -Bodisat and his troop went back again to the forest. - - * * * * * - -When the Teacher, having finished this discourse in illustration of his -words (“The hollowness of those canes, mendicants, is a former command -of mine”), he made the connexion, and summed up the Jātaka, saying: “He -who was then the water-demon was Devadatta; the eighty thousand monkeys -were the Buddha’s retinue; but the monkey king, clever in resource, was -I myself.” - - -END OF THE STORY OF NAḶAPĀNA. - - - - -No. 21. - -KURUNGA-MIGA JĀTAKA. - -The Wily Antelope. - - -_“The Kurunga knows full well,” etc._--This the teacher told while at -Jetavana about Devadatta. - -For once when the monks had assembled in the lecture hall, they sat -talking of Devadatta’s wickedness, saying, “Brother Devadatta has -suborned archers, and hurled down a rock, and sent forth Dhanapālaka -the elephant; in every possible way he goes about to slay the Sage.” - -The Teacher came, and sat down on the seat reserved for him, and asked, -“What is it, then, Mendicants, you are sitting here talking about?” - -“Lord! we were talking about the wickedness of Devadatta in going about -to slay you.” - -The Teacher answered, “Not now only, O mendicants, has Devadatta gone -about to slay me; formerly, too, he did the same, and was unsuccessful -in his endeavour.” And he told a tale. - - * * * * * - -Once upon a time, when Brahma-datta was reigning in Benares, the -Bodisat became A KURUNGA ANTELOPE and lived in his forest home, feeding -on fruits. And at one time he was eating the Sepaṇṇi fruit on a -heavily-laden Sepaṇṇi tree. - -Now, a deerstalker of that village used to note the tracks of the deer -at the foot of the fruit-trees, build himself a platform on the tree -above, and seating himself there, wound with a javelin the deer who -came to eat the fruit, and make a living by selling their flesh. - -On seeing, one day, the foot-marks of the Bodisat at the foot of -the Sepaṇṇi-tree, he made himself a platform upon it, and having -breakfasted early, he took his javelin with him, went to the wood, -climbed up the tree, and took his seat on the platform. - -The Bodisat, too, left his lair early in the morning, and came up to -eat the Sepaṇṇi-fruits; but without going too hastily to the foot of -the tree, he thought to himself, “Those platform-hunters sometimes make -their platforms on the trees. I wonder can there be any danger of that -kind.” And he stopped at a distance to reconnoitre. - -But the hunter, when he saw that the Bodisat was not coming on, kept -himself quiet, and threw down fruit so that it fell in front of him. - -The Bodisat said to himself, “Why, these fruits are coming this way, -and falling before me. There must be a hunter up there!” And looking -up again and again, he discerned the hunter. Then pretending not to -have seen him, he called out, “Hallo, O tree! You have been wont to let -your fruit fall straight down, as if you were putting forth a hanging -root: but to-day you have given up your tree-nature. So as you have -surrendered the characteristics of tree-nature, I shall go and seek -my food at the foot of some other tree.” So saying, he uttered this -stanza: - - “The Kurunga knows full well, Sepaṇṇi, - What kind of fruit you thus throw down. - Elsewhere I shall betake myself: - Your fruit, my friend, belikes me not.”[302] - -Then the hunter, seated as he was on the platform, hurled his javelin -at him, calling out, “Away with you! I’ve lost you this time!” - -The Bodisat turned round, and stopped to cry out, “I tell you, O man, -however much you may have lost _me_ this time, the eight Great Hells -and the sixteen Ussada Hells, and fivefold bondage and torment--the -result of your conduct--these you have _not_ lost!” And so saying, he -escaped whither he desired. And the hunter, too, got down, and went -whithersoever he pleased. - - * * * * * - -When the Teacher had finished this discourse in illustration of what -he had said (“Not now only, O mendicants, does Devadatta go about to -slay me; formerly, also, he did the same”), he made the connexion, -and summed up the Jātaka as follows: “He who was then the hunter was -Devadatta, but the Kurunga Antelope was I myself.”[303] - - -END OF THE STORY OF THE KURUNGA ANTELOPE. - - - - -No. 22. - -KUKKURA JĀTAKA. - -The Dog who turned Preacher. - - -_“The dogs brought up in the king’s house,” etc._--This the Teacher -told, while at Jetavana, about benefiting one’s relations. This will be -explained in the Bhaddasāla Jātaka in the Twelfth Book. In confirmation -of what is there related, he told a tale. - - * * * * * - -Once upon a time, when Brahma-datta was reigning in Benares, the -Bodisat, in consequence of an act which would have that effect, came -to life as a dog, and lived in a great cemetery attended by a troop of -several hundred dogs. - -Now, one day the king mounted his state-chariot, drawn by milk-white -steeds, went to his park, amused himself there the rest of the day, and -after sunset returned to the city. And they put the carriage harness, -just as it had been used, in the courtyard. - -There was rain in the night, and the harness got wet. The royal dogs, -too, came down from the flat roof of the palace, and gnawed at the -leather work and straps. The next day the servants told the king, -“Dogs have got in, O king, through the sliding door, and have eaten the -leather work and the straps.” - -The king, enraged at the dogs, gave orders that dogs should be killed -wherever they were seen. So there ensued a wholesale destruction of -dogs: and finding there was no safety for them anywhere else, they -escaped to the cemetery, and joined themselves to the Bodisat. - -The Bodisat asked them the reason of their coming in such numbers -together. “People say,” was the answer, “that the leather work and the -straps of a carriage in the harem have been gnawed by dogs. The king in -his anger has commanded all dogs to be destroyed. Extreme is the danger -we are in!” - -The Bodisat said to himself, “There’s no opportunity for dogs from -outside to get into a place so guarded. It must be the royal dogs from -within the palace that have done this thing. And now nothing happens to -the thieves, and the innocent are punished with death. What if I were -to make the king see who the real culprits are, and so save the lives -of my kinsfolk?” - -And he comforted his relations with the words, “Don’t you be afraid! I -will restore you to safety. Wait here whilst I go and see the king.” - -Then guiding himself by thoughts of love, he called to mind his -Perfections, and uttered a command; saying, “Let none dare to throw a -club or a clod at me!” and so unattended he entered the city. And when -they saw him, not a creature grew angry at the sight of him. - -Now the king, after issuing the order for the destruction of the dogs, -sat himself down in the seat of judgment. The Bodisat went straight up -to the place, and rushing forwards, ran underneath the king’s throne. -Thereupon the king’s attendants were about to drive him away, but the -king stopped them. - -After he had rested awhile, he came out from under the throne, and made -obeisance to the king, and asked him, “Is it you who are having the -dogs slain?” - -“Yes; it is I,” was the reply. - -“What is their fault, O king of men?” - -“They have eaten the leathern coverings and straps of my chariot.” - -“Do you know which ones did it?” - -“That we don’t know.” - -“To have all killed wherever they may be found, without knowing for -certain who are the culprits that gnawed the leather, is not just, O -king!” - -“I gave orders for the destruction of the dogs, saying, ’Kill them -all wherever they may be found,’ because dogs had eaten the carriage -leather.” - -“What then! Do your men kill all dogs, or are there some not punished -with death?” - -“There are some. The royal dogs in our house are exempt.” - -“Great king! only just now you were saying you had given orders to kill -all dogs, wherever found, because dogs had eaten the carriage-leather; -and now you say that the well-bred dogs in your own house have been -exempted. Now this being so, you become guilty of partiality and the -other shortcomings of a judge.[304] Now, to be guilty of such thing is -neither right, nor kingly. It behoves him who bears the name of king -to try motives as with a balance. Since the royal dogs are not punished -with death, whilst the poor dogs are, this is no sentence of death on -all dogs, but slaughter of the weak.” - -Then the Great Being further lifted up his pleasant voice, and said, -“Great king! That which you are doing is not justice;” and he taught -the king the Truth in this stanza: - - “The dogs brought up in the king’s house, - The thoroughbreds in birth and strength-- - Not these, but we, are to be killed. - This is no righteous vengeance; this is slaughter of the weak!” - -When the king heard what the Bodisat said, he asked, “O Wise One, do -you then know who it is has eaten the carriage leather?” - -“Yes; I know it,” said he. - -“Who are they then?” - -“It is the thoroughbreds living in your own house.” - -“But how can we know they are the guilty ones?” - -“I will prove it to you.” - -“Prove it then, O sage!” - -“Send for the thoroughbreds, and have a little buttermilk and Dabba -grass brought in.” - -The king did so; and the Great Being said, “Have the grass crushed in -the buttermilk, and give the dogs to drink.” - -The king did so; and each of the dogs, as they drank it, vomited it -up,--and bits of leather with it. - -Then the king was delighted as with a decision by the all-wise Buddha -himself; and gave up his sceptre to the Bodisat. But the Bodisat -preached the law to the king in the ten verses on righteousness, from -the story of the Three Birds, beginning-- - - Walk righteously, O great king!... - -And confirming the king in the Five Commandments, and exhorting him -thenceforward to be unweary (in well doing), he returned to the king -his sceptre. - -And the king listened to his exhortation, and granted security to -all living creatures; and commanded a constant supply of food, like -the royal food, for all the dogs from the Bodisat downwards. And he -remained firm in the teaching of the Bodisat, and did works of charity -and other good deeds his life long, and after death was reborn in the -world of the gods. - -Now the Exhortation of the Dog flourished for tens of thousands -of years. But the Bodisat lived to a good old age and passed away -according to his deeds. - - * * * * * - -When the Teacher had concluded this discourse, in illustration of -his saying (“Not now only, O mendicants, did the Tathāgata act for -the benefit of his relatives, formerly also he did so”), he made the -connexion, and summed up the Jātaka by saying, “He who was then the -king was Ānanda, the others were the Buddha’s attendants, but the Dog -was I myself.” - - -END OF THE STORY OF THE DOG. - - - - -No. 23. - -BHOJĀJĀNĪYA JĀTAKA. - -The Bhoja Thoroughbred. - - -_“Though fallen on his side,” etc._--This the Teacher told when at -Jetavana, concerning a monk who had lost heart in the struggle after -holiness. For the Master then addressed the monk, and said, “Formerly, -O mendicants, the wise were wont to exert themselves unremittingly, and -did not give up when they received a check.” And he told a tale. - - * * * * * - -Long ago, when Brahma-datta was reigning in Benares, the Bodisat was -born into the family of a thoroughbred Bhoja horse, and became the -state charger of the king of Benares. He fed out of a priceless golden -dish on the most delicious fine old rice; and he stood in a fragrant -perfumed stall, hung round with curtains embroidered with flowers, -covered with a canopy painted with golden stars, decked with garlands -of sweet-smelling flowers, and furnished with a lamp of fragrant oil -that was never extinguished. - -Now there was no king who did not covet the kingdom of Benares. On one -occasion seven kings surrounded the city, and sent a letter to the -king of Benares, saying, “Either give us up the kingdom, or give us -battle!” - -The king called a council of his ministers, and told them this, and -asked them what was to be done. - -“You ought not yourself, O king, to go out to battle at once,” was the -reply. “Send such and such a knight to give battle; and if he fails, we -shall know what to do afterwards.” - -The king sent for him, and said, “Can you give battle, well beloved, to -these seven kings?” - -“O king,” said he, “if I may have the thoroughbred Bhoja charger, I -shall be able to fight, not only the seven kings, but the kings of all -the continent of India.” - -“Take the Bhoja or any other charger you like, my trusty friend, and -give them battle,” said the king. - -“Very good, my lord,” said he, and took his leave, and went down from -the palace, and had the Bhoja brought, and carefully clad in mail. -And himself put on all his armour, girt on his sword, mounted the -horse, issued from the city, charged like lightning against the first -entrenchment, broke through it, took one king alive, galloped back, and -delivered him over to the city guard. - -Then he started again, broke through the second, then the third, and so -took five kings alive; and had broken through the sixth, and had just -taken the sixth king prisoner, when the Bhoja thoroughbred received a -wound, and blood gushed forth, and he began to be in severe pain. - -When the horseman saw the Bhoja was wounded, he made him lie down at -the king’s gate, loosened his mail, and began to harness another horse. - -Whilst the Bodisat lay there as best he could, he opened his eyes, and -saw the knight, and said to himself, “He is harnessing another horse. -That horse won’t be able to break through the seventh line, or take the -seventh king. What I have already done will be lost. The knight, too, -who has no equal, will be killed; and the king, too, will fall into the -enemy’s power. No other horse, save I alone, can break through that -remaining line and take the seventh king.” And lying there as he was, -he sent for the knight, and said-- - -“O friend! O knight! no other horse, save I alone, will be able to -break through the remaining line and take that last king. And I will -not myself destroy the deeds I have already done. Have me helped up, -and put the armour on to _me_.” And so saying, he uttered this stanza: - - “Though fallen on his side, - And wounded sore with darts, - The Bhoja’s better than a hack! - So harness _me_, O charioteer!” - -Then the knight helped the Bodisat up, bound up his wound, put on all -his harness, seated himself on his back, broke through the seventh -line, took the seventh king alive, and delivered him over to the king’s -guard. - -They led the Bodisat, too, to the king’s gate, and the king went out to -see him. Then the Great Being said to the king-- - -“O Great King! slay not those seven kings. Take an oath from them, and -let them go. Let the honour due to me and to the knight be all given -to him alone. It is not right to let a warrior come to ruin when he -has taken seven kings prisoners and delivered them over to you. And -do you give gifts, and keep the commandments, and rule your kingdom in -righteousness and equity!” - -And when the Bodisat had thus exhorted the king, they took off his -harness. And as they were taking it off, piece by piece, he breathed -his last. - -Then the king had a funeral performed for him, and gave the knight -great honour, and took an oath from the seven kings that they would not -rebel against him, and sent them away each to his own place. And he -ruled his kingdom in righteousness and equity, and so at the end of his -life passed away according to his deeds. - - * * * * * - -The Teacher added, “Thus, O mendicants, the wise, even in former -times, exerted themselves unremittingly, and did not give in when they -received a check. How then can you lose heart, after being ordained -according to a system of religion so adapted to lead you to salvation! -And he then explained the Truths. - -When his exhortation was concluded, the monk who had lost heart was -established in the Fruit of Arahatship. Then the Teacher made the -connexion, and summed up the Jātaka by saying, “The king of that time -was Ānanda, the knight was Sāriputta, but the Bhoja thoroughbred was I -myself.” - - -END OF THE STORY OF THE BHOJA THOROUGHBRED. - - - - -No. 24. - -ĀJAÑÑA JĀTAKA. - -The Thoroughbred War Horse. - - -_“At every time, in every place.”_--This also the Master told, while -at Jetavana, about that monk who lost heart.[305] But when he had -addressed the monk with the words, “The wise in former times, O monk, -continued their exertion, even though in the struggle they received a -blow,” he told this tale. - - * * * * * - -Long ago, when Brahma-datta was reigning in Benares, seven kings, as -before, surrounded the city. Then a warrior who fought from a chariot -harnessed two Sindh horses, who were brothers, to his chariot, issued -from the city, broke through six lines and took six kings prisoners. - -At that moment the eldest of the horses received a wound. The -charioteer drove on till he came to the king’s gate, took the elder -horse out, loosened his harness, made him lie down on his side, and -began to harness another horse. - -When the Bodisat saw this, he thought as before, sent for the -charioteer, and lying as he was, uttered this stanza: - - “At every time, in every place, - Whate’er may chance, whate’er mischance, - The thoroughbred’s still full of fire! - ’Tis a hack horse who then gives in!” - -The charioteer helped the Bodisat up, harnessed him, broke through the -seventh line, and bringing the seventh king with him, drove up to the -king’s gate and took out the horse. - -The Bodisat, lying there on his side, exhorted the king as before, and -then breathed his last. The king performed funeral rites over his body, -did honour to the charioteer, ruled his kingdom with righteousness, and -passed away according to his deeds. - - * * * * * - -When the Teacher had finished the discourse, he proclaimed the Truths, -and summed up the Jātaka (that monk having obtained Arahatship after -the Truths) by saying, “The king of that time was Ānanda, the horse the -Supreme Buddha.” - - -END OF THE STORY OF THE THOROUGHBRED. - - - - -No. 25. - -TITTHA JĀTAKA. - -The Horse at the Ford. - - -_“Feed the horse, then, charioteer,” etc._--This the Master told while -at Jetavana about a monk who at that time was a co-resident junior -under the Minister of Righteousness, but who had formerly been a -goldsmith. - -For the knowledge of hearts and motives belongs to the Buddhas only, -and to no one else; and hence it was that even the Minister of -Righteousness[306] prescribed corruption as a subject of meditation for -the monk under his rule, through ignorance of his true character. - -Now the monk derived no benefit from that religious exercise--for the -following reason. He had come to life in five hundred successive births -in a goldsmith’s house. From the continual sight through so long a -period of the purest gold, the idea of impurity was difficult for him -to grasp. Four months he spent without being able to get the faintest -notion of it. - -As the Minister of Righteousness was unable to bestow salvation -(Arahatship) on his co-resident junior, he said to himself, “He must be -one of those whom only a Buddha can lead to the Truth! We will take him -to the Tathāgata.” And he led him to the Master. - -The Master inquired of Sāriputta why he brought the monk before him. -“Lord! I prescribed a subject of meditation for this brother, but in -four months he has failed to get the most elementary notion of it; so -I presumed he was one of those men whom only a Buddha can lead to the -Truth, and I have brought him to you.” - -“What was the particular exercise you prescribed for him, Sāriputta?” - -“The Meditation on Impurity, O Blessed One!” - -“O Sāriputta! you don’t understand the hearts and motives of men. -Do you go now; but return in the evening, and you shall take your -co-resident with you.” - -Thus dismissing Sāriputta, the Teacher had the monk provided with a -better suit of robes, kept him near himself on the begging-round, -and had pleasant food given to him. On his return with the monks he -spent the rest of the day in his apartment, and in the evening took -that brother with him on his walk round the monastery. There, in a -mango-grove, he created a pond, and in it a large cluster of lotuses, -and among them one flower of surpassing size and beauty. And telling -the monk to sit down there and watch that flower, he returned to his -apartment. - -The monk gazed at the flower again and again. The Blessed One made that -very flower decay; and even as the monk was watching it, it faded away -and lost its colour. Then the petals began to fall off, beginning with -the outermost, and in a minute they had all dropped on the ground. At -last the heart fell to pieces, and the centre knob only remained. - -As the monk saw this, he thought, “But now this lotus-flower was -exquisitely beautiful! Now its colour has gone; its petals and -filaments have fallen away, and only the centre knob is left! If such a -flower can so decay, what may not happen to this body of mine! Verily -nothing that is composite is enduring!” And the eyes of his mind -were opened. Then the Master knew that he had attained to spiritual -insight; and without leaving his apartment, sent out an appearance as -of himself, saying: - - “Root out the love of self, - As you might the autumn lotus with your hand. - Devote yourself to the Way of Peace alone-- - To the Nirvāna which the Blessed One has preached!”[307] - -As the stanza was over the monk reached to Arahatship; and at the -thought of now being delivered from every kind of future life, he gave -utterance to his joy in the hymn of praise beginning-- - - He who has lived his life, whose heart is fixed, - Whose evil inclinations are destroyed; - He who is wearing his last body now, - Whose life is pure, whose senses well controlled-- - He has gained freedom!--as the moon set free, - When an eclipse has passed, from Rahu’s jaws. - - The utter darkness of delusion, - Which reached to every cranny of his mind, - He has dispelled; and with it every sin-- - Just as the thousand-ray’d and mighty sun - Sheds glorious lustre over all the earth, - And dissipates the clouds! - - * * * * * - -And he returned to the Blessed One, and paid him reverence. The -Elder also came; and when he took leave of the Teacher, he took his -co-resident junior back with him. - -And the news of this was noised abroad among the brethren. And they -sat together in the evening in the Lecture Hall, extolling the virtues -of the Sage, and saying, “Brethren, Sāriputta the Venerable, not -possessing the knowledge of hearts and motives, ignored the disposition -of the monk under his charge; but the Master, having that knowledge, -procured in one day for that very man the blessing of Arahatship, with -all its powers! Ah! how great is the might of the Buddhas!” - -When the Teacher had come there and had taken his seat, he asked them -what they were talking about. And they told him. - -“It is not so very wonderful, O monks,” said he, “that I now, as the -Buddha, should know this man’s disposition; formerly also I knew it.” - -And he told a tale. - - * * * * * - -Once upon a time Brahma-datta was reigning in Benares, and the Bodisat -was his adviser in things spiritual and temporal. - -Now somebody took a common hack to be rubbed down at the ford where the -king’s state charger used to be bathed. The charger was offended at -being led down into the water where a hack had been rubbed down, and -refused to step into it. - -The horsekeeper went and said to the king, “Your majesty! the state -charger won’t enter the water.” - -The king sent for the Bodisat, and said, “Do you go, Paṇḍit, and find -out why the horse won’t go into the water when he is led down to the -ford.” - -“Very well, my Lord!” said he; and went to the ford, and examined the -horse, and found there was nothing the matter with it. Then, reflecting -what might be the reason, he thought, “Some other horse must have -been watered here just before him; and offended at that, he must have -refused to enter the water.” - -So he asked the horsekeepers whether anything had been watered at the -ford just before. - -“A certain hack, my Lord!” said they. - -Then the Bodisat saw it was his vanity that made him wish not to be -bathed there, and that he ought to be taken to some other pond. So he -said, “Look you, horsekeeper, even if a man gets the finest milky rice -with the most delicious curry to eat, he will tire of it sooner or -later. This horse has been bathed often enough at the ford here, take -him to some other ford to rub him down and feed him.” And so saying, he -uttered the verse-- - - “Feed the horse, then, O charioteer, - Now at one ford, now at another. - If one but eat it oft enough, - The finest rice surfeits a man!” - -When they heard what he said, they took the horse to another ford, and -there bathed and fed him. And as they were rubbing down the horse after -watering him, the Bodisat went back to the king. - -The king said, “Well, friend! has the horse had his bath and his drink?” - -“It has, my Lord!” - -“Why, then, did it refuse at first?” - -“Just in this way,” said he; and told him all. - -The king gave the Bodisat much honour, saying, “He understands the -motives even of such an animal as this. How wise he is!” And at the end -of this life he passed away according to his deeds. And the Bodisat too -passed away according to _his_ deeds. - -When the Master had finished this discourse in illustration of his -saying (“Not now only, O mendicants, have I known this man’s motive; -formerly also I did so”), he made the connexion, and summed up the -Jātaka, by saying, “The state charger of that time was this monk, the -King was Ānanda, but the wise minister was I myself.” - - -END OF THE STORY OF THE FORD. - - - - -No. 26. - -MAHILĀ-MUKHA JĀTAKA. - -Evil communications corrupt good manners. - - -_“By listening first to robbers’ talk,” etc._[308]--This the Master -told when at Jetavana, about Devadatta. Devadatta became well-pleasing -to Prince Ajāta-sattu, and had great gain and honour. The Prince had -a monastery built for him at Gayā-sīsa, and five hundred vessels-full -of food made of the finest old fragment-rice provided for him daily. -Through this patronage Devadatta’s following increased greatly, and he -lived with his disciples in that monastery. - -At that time there were two friends living at Rājagaha; and one of them -took the vows under the Teacher, the other under Devadatta. And they -used to meet in different places, or go to the monasteries to see one -another. - -Now one day Devadatta’s adherent said to the other, “Brother! why -do you go daily with toil and trouble to beg your food? Ever since -Devadatta was settled at the Gayā-sīsa Monastery he is provided with -the best of things to eat. That’s the best way to manage. Why do you -make labour for yourself? Wouldn’t it be much better for you to come -in the morning to Gayā-sīsa and enjoy really good food--drinking our -excellent gruel, and eating from the eighteen kinds of dishes we get?” - -When he had been pressed again and again, he became willing to go; and -thenceforward he used to go to Gayā-sīsa and take his meal, and return -early to the Bambu Grove. But it was impossible to keep it secret for -ever; and before long it was noised abroad that he went to Gayā-sīsa -and partook of the food provided for Devadatta. - -So his friends asked him if that were true. - -“Who has said such a thing?” said he. - -“Such and such a one,” was the reply. - -“Well, it is true, brethren, that I go and take my meals at Gayā-sīsa; -but it is not Devadatta, it is the others who give me to eat.” - -“Brother! Devadatta is a bitter enemy of the Buddhas. The wicked fellow -has curried favour with Ajāta-sattu, and won over his patronage by his -wickedness. Yet you, who took the vows under a system so well able to -lead you to Nirvāna, now partake of food procured for Devadatta by his -wickedness. Come! we must take you before the Master!” So saying, they -brought him to the Lecture Hall. - -The Master saw them, and asked, “What, then! are you come here, O -mendicants! bringing this brother with you against his will?” - -“Yes, Lord,” said they. “This brother took the vows under you, and yet -he partakes of the food which Devadatta’s wickedness has earned for -him.” - -The Teacher asked him whether this was true what they said. - -“Lord!” replied he, “it is not Devadatta, but the others who give me -food: _that_ I do eat.” - -Then said the Teacher, “O monk, make no excuse for it. Devadatta is -a sinful, wicked man. How then can you, who took the vows here, eat -Devadatta’s bread, even while devoting yourself to my religion? Yet -you always, even when right in those whom you honoured, used to follow -also any one you met.” And he told a tale. - - * * * * * - -Long ago, when Brahma-datta was reigning in Benares, the Bodisat -became his minister. At that time the king had a state elephant, named -‘Girly-face,’ who was good and gentle, and would hurt nobody. - -Now one day, robbers came at night-time to a place near his stall, and -sat down not far from him, and consulted about their plans, saying, -“Thus should a tunnel be broken through; thus should housebreaking be -carried out; goods should be carried off only after the tunnel or the -breach has been made clear and open as a road or a ford; the taker -should carry off the things, even with murder, thus no one will be able -to stand up against him; robbery must never be united with scruples of -conduct, but with harshness, violence, and cruelty.” Thus advising and -instructing one another, they separated. - -And the next day likewise, and so for many days they assembled there, -and consulted together. When the elephant heard what they said, he -thought, “It is me they are teaching. I am in future to be harsh, -violent, and cruel.” And he really became so. - -Early in the morning an elephant keeper came there. Him he seized with -his trunk, dashed to the ground, and slew. So, likewise, he treated a -second and a third, slaying every one who came near him. - -So they told the king that ‘Girly-face’ had gone mad, and killed every -one he caught sight of. The King sent the Bodisat, saying, “Do you -go, Paṇḍit, and find out what’s the reason of his having become a -Rogue!”[309] - -The Bodisat went there, and finding he had no bodily ailment, thought -over what the reason could be; and came to the conclusion that he must -have become a Rogue after overhearing some conversation or other, and -thinking it was meant as a lesson for _him_. So he asked the elephant -keepers, “Has there been any talking going on at night time, near the -stable?” - -“O yes, sir! Some thieves used to come and talk together,” was the -reply. - -The Bodisat went away, and told the king, “There is nothing bodily -the matter with the elephant, your Majesty; it is simply from hearing -robbers talk that he has become a Rogue.” - -“Well; what ought we to do now?” - -“Let holy devotees, venerable by the saintliness of their lives,[310] -be seated in the elephant stable and talk of righteousness.” - -“Then do so, my friend,” said the king. And the Bodisat got holy men to -sit near the elephant’s stall, telling them to talk of holy things. - -So, seated not far from the elephant, they began: “No one should be -struck, no one killed. The man of upright conduct ought to be patient, -loving, and merciful.” - -On hearing this, he thought, “It is me these men are teaching; from -this time forth I am to be good!” And so he became tame and quiet. - -The king asked the Bodisat, “How is it, my friend? Is he quieted?” - -“Yes, my Lord! The elephant, bad as he was, has, because of the wise -men, been re-established in his former character.” And so saying, he -uttered the stanza: - - By listening first to robbers’ talk, - ’Girly-face’ went about to kill. - By listening to men with hearts well trained, - The stately elephant stood firm once more - In all the goodness he had lost. - -Then the king gave great honour to the Bodisat for understanding the -motives even of one born as an animal. And he lived to a good old age, -and, with the Bodisat, passed away according to his deeds. - - * * * * * - -The Teacher having finished this discourse, in illustration of what -he had said (“Formerly also, O monk, you used to follow any one you -met. When you heard what thieves said, you followed thieves; when -you heard what the righteous said, you followed them”), he made the -connexion, and summed up the Jātaka by saying, “He who at that time -was ‘Girly-face’ was the traitor-monk, the king was Ānanda, and the -minister was I myself.” - - -END OF THE STORY ABOUT ‘GIRLY-FACE.’[311] - - - - -No. 27. - -ABHIṆHA JĀTAKA. - -The Elephant and the Dog. - - -_“No longer can he take a morsel even,” etc._--This the Master told -when at Jetavana about an old monk and a lay convert. - -At Sāvatthi, the story goes, there were two friends. One of them -entered the Order, and went every day to get his meal at the house of -the other. The other gave him to eat, and ate himself; and went back -with him to the monastery, sat there chatting and talking with him -till sunset, and then returned to the city. The other, again, used -to accompany him to the city gate, and then turn back. And the close -friendship between them became common talk among the brethren. - -Now one day the monks sat talking in the Lecture Hall about their -intimacy. When the Teacher came, he asked them what they were talking -about, and they told him. Then he said, “Not now only, O mendicants, -have these been close allies; they were so also in a former birth.” And -he told a tale. - - * * * * * - -Long ago, when Brahma-datta was reigning in Benares, the Bodisat became -his minister. - -At that time a dog used to go to the state elephant’s stable, and feed -on the lumps of rice which fell where the elephant fed. Being attracted -there by the food, he soon became great friends with the elephant, and -used to eat close by him. At last neither of them was happy without -the other; and the dog used to amuse himself by catching hold of the -elephant’s trunk, and swinging to and fro. - -But one day there came a peasant who gave the elephant-keeper money for -the dog, and took it back with him to his village. From that time the -elephant, missing the dog, would neither eat nor drink nor bathe. And -they let the king know about it. - -He sent the Bodisat, saying, “Do you go, Paṇḍit, and find out what’s -the cause of the elephant’s behaviour.”[312] - -So he went to the stable, and seeing how sad the elephant looked, -said to himself, “There seems to be nothing bodily the matter with -him. He must be so overwhelmed with grief by missing some one, I -should think, who had become near and dear to him.” And he asked the -elephant-keepers, “Is there any one with whom he is particularly -intimate?” - -“Certainly, Sir! There was a dog of whom he was very fond indeed!” - -“Where is it now?” - -“Some man or other took it away.” - -“Do you know where the man lives?” - -“No, Sir!” - -Then the Bodisat went and told the king, “There’s nothing the matter -with the elephant, your majesty; but he was great friends with a dog, -and I fancy it’s through missing it that he refuses his food.” - -And so saying, he uttered the stanza: - - No longer can he take a morsel even - Of rice or grass; the bath delights him not! - Because, methinks, through constant intercourse, - The elephant had come to love the dog. - -When the king heard what he said, he asked what was now to be done. - -“Have a proclamation made, O king, to this effect: ’A man is said to -have taken away a dog of whom our state elephant was fond. In whose -house soever that dog shall be found, he shall be fined so much!’” - -The king did so; and as soon as he heard of it, the man turned the dog -loose. The dog hastened back, and went close up to the elephant. The -elephant took him up in his trunk, and placed him on his forehead, and -wept and cried, and took him down again, and watched him as he fed. And -then he took his own food. - -Then the king paid great honour to the Bodisat for knowing the motives -even of animals. - - * * * * * - -When the Teacher had finished this discourse, and had enlarged upon the -Four Truths,[313] he made the connexion and summed up the Jātaka, “He -who at that time was the dog was the lay convert, the elephant was the -old monk, but the minister Paṇḍit was I myself.” - - -END OF THE STORY ON CONSTANCY. - - - - -No. 28. - -NANDI-VISĀLA JĀTAKA. - -The Bull who Won the Bet. - - -“_Speak kindly._”--This the Master told when at Jetavana concerning the -abusive language of the Six.[314] - -For on one occasion the Six made a disturbance by scorning, snubbing, -and annoying peaceable monks, and overwhelming them with the ten kinds -of abuse. The monks told the Blessed One about it. He sent for the Six, -and asked them whether it was true. And on their acknowledging it, he -reproved them, saying, “Harsh speaking, O mendicants, is unpleasant, -even to animals. An animal once made a man who addressed him harshly -lose a thousand.” And he told a tale. - - * * * * * - -Long ago a king of Gandhāra was reigning in Takkasilā, in the land of -Gandhāra. The Bodisat came to life then as a bull. - -Now, when he was yet a young calf, a certain Brāhman, after attending -upon some devotees who were wont to give oxen to priests, received the -bull. And he called it Nandi Visāla, and grew very fond of it; treating -it like a son, and feeding it on gruel and rice. - -When the Bodisat grew up, he said to himself, “This Brāhman has brought -me up with great care; and there’s no other ox in all the continent of -India can drag the weight I can. What if I were to let the Brāhman know -about my strength, and so in my turn provide sustenance for him!” - -And he said one day to the Brāhman, “Do you go now, Brāhman, to some -squire rich in cattle, and offer to bet him a thousand that your ox -will move a hundred laden carts.” - -The Brāhman went to a rich farmer, and started a conversation thus: - -“Whose bullocks hereabout do you think the strongest?” - -“Such and such a man’s,” said the farmer; and then added, “but of -course there are none in the whole countryside to touch my own!” - -“I have one ox,” said the Brāhman, “who is good to move a hundred -carts, loads and all!” - -“Tush!” said the squire. “Where in the world is such an ox?” - -“Just in my house!” said the Brāhman. - -“Then make a bet about it!” - -“All right! I bet you a thousand he can.” - -So the bet was made. And he filled a hundred carts (small waggons made -for two bullocks) with sand and gravel and stones, ranged them all in a -row, and tied them all firmly together, cross-bar to axle-tree. - -Then he bathed Nandi Visāla, gave him a measure of scented rice, hung -a garland round his neck, and yoked him by himself to the front cart. -Then he took his seat on the pole, raised his goad aloft, and called -out, “Gee up! you brute!! Drag ‘em along! you wretch!!” - -The Bodisat said to himself, “He addresses me as a wretch. I am no -_wretch_!” And keeping his four legs as firm as so many posts, he stood -perfectly still. - -Then the squire that moment claimed his bet, and made the Brāhman hand -over the thousand pieces. And the Brāhman, minus his thousand, took out -his ox, went home to his house, and lay down overwhelmed with grief. - -Presently Nanda Visāla, who was roaming about the place, came up and -saw the Brāhman grieving there, and said to him, - -“What, Brāhman! are you asleep?” - -“Sleep! How can I sleep after losing the thousand pieces?” - -“Brāhman! I’ve lived so long in your house, and have I ever broken any -pots, or rubbed up against the walls, or made messes about?” - -“Never, my dear!” - -“Then why did you call me a wretch? It’s your fault. It’s not my fault. -Go now, and bet him two thousand, and never call me a wretch again--I, -who am no wretch at all!” - -When the Brāhman heard what he said, he made the bet two thousand, tied -the carts together as before, decked out Nandi Visāla, and yoked him to -the foremost cart. - -He managed this in the following way: he tied the pole and the -cross-piece fast together; yoked Nandi Visāla on one side; on the -other he fixed a smooth piece of timber from the point of the yoke -to the axle-end, and wrapping it round with the fastenings of the -cross-piece, tied it fast; so that when this was done, the yoke could -not move this way and that way, and it was possible for one ox to drag -forwards the double bullock-cart. - -Then the Brāhman seated himself on the pole, stroked Nandi Visāla -on the back, and called out, “Gee up! my beauty!! Drag it along, my -beauty!!” - -And the Bodisat, with one mighty effort, dragged forwards the hundred -heavily-laden carts, and brought the hindmost one up to the place where -the foremost one had stood! - -Then the cattle-owner acknowledged himself beaten, and handed over -to the Brāhman the two thousand; the bystanders, too, presented the -Bodisat with a large sum; and the whole became the property of the -Brāhman. Thus, by means of the Bodisat, great was the wealth he -acquired. - - * * * * * - -So the Teacher reproved the Six, saying, “Harsh words, O mendicants, -are pleasant to no one;” and uttered, as Buddha, the following stanza, -laying down a rule of moral conduct: - - Speak kindly; never speak in words unkind! - He moved a heavy weight for him who kindly spake. - He gained him wealth; he was delighted with him! - -When the Teacher had given them this lesson in virtue (“Speak kindly,” -etc.), he summed up the Jātaka, “The Brāhman of that time was Ānanda, -but Nandi Visāla was I myself.” - - -END OF THE STORY OF THE BULL WHO WON THE BET. - - - - -No. 29. - -KAṆHA JĀTAKA. - -The Old Woman’s Black Bull. - - -“_Whene’er the load be heavy._”--This the Master told while at -Jetavana, about the Double Miracle. That and the Descent from Heaven -will be explained in the Birth Story of the Sarabha Antelope, in the -Thirteenth Book. - -The Supreme Buddha performed on that occasion the Double Miracle, -remained some time in heaven, and on the Great Day of the Pavāraṇā -Festival[315] descended at the city of Saŋkassa, and entered Jetavana -with a great retinue. - -When the monks were seated in the Lecture Hall, they began to extol -the virtue of the Teacher, saying, “Truly, Brethren! unequalled is the -power of the Tathāgata. The yoke the Tathāgata bears none else is able -to bear. Though the Six Teachers kept on saying, ‘We will work wonders! -We will work wonders!’ they could not do even one. Ah! how unequalled -is the power of the Tathāgata!” - -When the Teacher came there, he asked them what they were discussing, -and they told him. Then he said, “O mendicants! who should now bear the -yoke that I can bear? For even when an animal in a former birth I could -find no one to drag the weight I dragged.” And he told a tale. - - * * * * * - -Long ago, when Brahma-datta was reigning in Benares, the Bodisat -returned to life as a bull. - -Now, when it was still a young calf, its owners stopped a while in an -old woman’s house, and gave him to her when they settled their account -for their lodging. And she brought him up, treating him like a son, and -feeding him on gruel and rice. - -He soon became known as “The old woman’s Blackie.” When he grew up, -he roamed about, as black as collyrium, with the village cattle, and -was very good-tempered and quiet. The village children used to catch -hold of his horns, or ears, or dewlaps, and hang on to him; or amuse -themselves by pulling his tail, or riding about on his back. - -One day he said to himself, “My mother is wretchedly poor. She’s taken -so much pains, too, in bringing me up, and has treated me like a son. -What if I were to work for hire, and so relieve her distress!” And from -that day he was always on the look out for a job. - -Now one day a young caravan owner arrived at a neighbouring ford with -five hundred bullock-waggons. And his bullocks were not only unable to -drag the carts across, but even when he yoked the five hundred pair in -a row they could not move one cart by itself. - -The Bodisat was grazing with the village cattle close to the ford. The -young caravan owner was a famous judge of cattle, and began looking -about to see whether there were among them any thoroughbred bull able -to drag over the carts. Seeing the Bodisat, he thought he would do; and -asked the herdsmen-- - -“Who may be the owners, my men, of this fellow? I should like to yoke -him to the cart, and am willing to give a reward for having the carts -dragged over.” - -“Catch him and yoke him then!” said they. “He has no owner hereabouts.” - -But when he began to put a string through his nose and drag him along, -he could not get him to come. For the Bodisat, it is said, wouldn’t go -till he was promised a reward. - -The young caravan owner, seeing what his object was, said to him, “Sir! -if you’ll drag over these five hundred carts for me, I’ll pay you wages -at the rate of two pence for each cart--a thousand pieces in all.” - -Then the Bodisat went along of his own accord. And the men yoked him to -the cart. And with a mighty effort he dragged it up and landed it safe -on the high ground. And in the same manner he dragged up all the carts. - -So the caravan owner then put five hundred pennies in a bundle, one -for each cart, and tied it round his neck. The bull said to himself, -“This fellow is not giving me wages according to the rate agreed upon. -I shan’t let him go on now!” And so he went and stood in the way of the -front cart, and they tried in vain to get him away. - -The caravan owner thought, “He knows, I suppose, that the pay is too -little;” and wrapping a thousand pieces in a cloth, tied them up in a -bundle, and hung that round his neck. And as soon as he had got the -bundle with a thousand inside he went off to his ‘mother.’ - -Then the village children called out, “See! what’s that round the neck -of the old woman’s Blackie?” and began to run up to him. But he chased -after them, so that they took to their heels before they got near him; -and he went straight to his mother. And he appeared with eyes all -bloodshot, utterly exhausted from dragging over so many carts. - -“How did you got this, dear?” said the good old woman, when she saw the -bag round his neck. And when she heard, on inquiry from the herdsmen, -what had happened, she exclaimed, “Am I so anxious, then, to live on -the fruit of your toil, my darling! Why do you put yourself to all this -pain?” - -And she bathed him in warm water, and rubbed him all over with oil, and -gave him to drink, and fed him up with good food. And at the end of her -life she passed away according to her deeds, and the Bodisat with her. - - * * * * * - -When the Teacher had finished this lesson in virtue, in illustration of -that saying of his (“Not now only, O mendicants, has the Bodisat been -excellent in power; he was so also in a former birth”), he made the -connexion, and, as Buddha, uttered the following stanza: - - Whene’er the load be heavy, - Where’er the ruts be deep, - Let them yoke ‘Blackie’ then, - And he will drag the load! - -Then the Blessed One told them, “At that time, O mendicants, only the -Black Bull could drag the load.” And he then made the connexion and -summed up the Jātaka: “The old woman of that time was Uppala-vaṇṇā, but -‘the old woman’s Blackie’ was I myself.” - - -END OF THE STORY OF THE OLD WOMAN’S BLACK BULL.[316] - - - - -No. 30. - -MUṆIKA JĀTAKA. - -The Ox who Envied the Pig. - - -“_Envy not Muṇika._”--This the Master told while at Jetavana, about -being attracted by a fat girl. That will be explained in the Birth -Story of Nārada-Kassapa the Younger, in the Thirteenth Book. - -On that occasion the Teacher asked the monk, “Is it true what they say, -that you are love-sick?” - -“It is true, Lord!” said he. - -“What about?” - -“My Lord! ‘tis the allurement of that fat girl!” - -Then the Master said, “O monk! she will bring evil upon you. In a -former birth already you lost your life on the day of her marriage, and -were turned into food for the multitude.” And he told a tale. - - * * * * * - -Long ago, when Brahma-datta was reigning in Benares, the Bodisat came -to life in the house of a landed proprietor in a certain village as an -ox, with the name of ’Big-red.’ And he had a younger brother called -‘Little-red.’ And all the carting work in the household was carried on -by means of the two brothers. - -Now there was an only daughter in that family, and she was asked in -marriage for the son of a man of rank in a neighbouring city. Then her -parents thinking, “It will do for a feast of delicacies for the guests -who come to the girl’s wedding,” fattened up a pig with boiled rice. -And his name was ‘Sausages.’ - -When Little-red saw this, he asked his brother, “All the carting work -in the household falls to our lot. Yet these people give us mere grass -and straw to eat; while they bring up that pig on boiled rice! What can -be the reason of that fellow getting that?” - -Then his brother said to him, “Dear Little-red, don’t envy the creature -his food! This poor pig is eating the food of death! These people are -fattening the pig to provide a feast for the guests at their daughter’s -wedding. But a few days more, and you shall see how these men will come -and seize the pig by his legs, and drag him off out of his sty, and -deprive him of his life, and make curry for the guests!” And so saying, -he uttered the following stanza: - - “Envy not ‘Sausages!’ - ’Tis deadly food he eats! - Eat your chaff, and be content; - ’Tis the sign of length of life!” - -And, not long after, those men came there; and they killed ‘Sausages,’ -and cooked him up in various ways. - -Then the Bodisat said to Little-red, “Have you seen ’Sausages,’ my -dear?” - -“I have seen, brother,” said he, “what has come of the food poor -Sausages ate. Better a hundred, a thousand times, than his rice, is our -food of only grass and straw and chaff; for it works no harm, and is -evidence that our lives will last.” - -Then the Teacher said, “Thus then, O monk, you have already in a former -birth lost your life through her, and become food for the multitude.” -And when he had concluded this lesson in virtue, he proclaimed the -Truths. When the Truths were over, that love-sick monk stood fast in -the Fruit of Conversion. But the Teacher made the connexion, and summed -up the Jātaka, by saying, “He who at that time was ‘Sausages’ the pig -was the love-sick monk, the fat girl was as she is now, Little-red was -Ānanda, but Big-red was I myself.” - - -END OF THE STORY OF THE OX WHO ENVIED THE PIG.[317] - - - - -CHAPTER IV. KULĀVAKAVAGGA. - - - - -No. 31. - -KULĀVAKA JĀTAKA. - -On Mercy to Animals. - - -“_Let the Nestlings in the wood._”--This the Master told while at -Jetavana, about a monk who drank water without straining it. - -Two young monks who were friends, it is said, went into the country -from Sāvatthi; and after stopping as long as it suited them in a -certain pleasant spot, set out again towards Jetavana, with the -intention of joining the Supreme Buddha. - -One of them had a strainer, the other had not; so they used to strain -water enough at one time for both to drink. - -One day they had a dispute; and the owner of the strainer would not -lend it to the other, but strained water himself, and drank it. When -the other could not get the strainer, and was unable to bear up any -longer against his thirst, he drank without straining. And in due -course they both arrived at Jetavana; and after saluting the Teacher, -took their seats. - -The Teacher bade them welcome, saying, “Where are you come from?” - -“Lord! we have been staying in a village in the land of Kosala; and we -left it to come here and visit you.” - -“I hope, then, you are come in concord.” - -The one without a strainer replied, “Lord! this monk quarrelled with me -on the way, and wouldn’t lend me his strainer!” - -But the other one said, “Lord! this monk knowingly drank water with -living things in it without straining it!” - -“Is it true, O monk, as he says, that you knowingly drank water with -living creatures in it?” - -“Yes, Lord! I drank the water as it was.” - -Then the Teacher said, “There were wise men once, O monk, ruling in -heaven, who, when defeated and in full flight along the mighty deep, -stopped their car, saying, ’Let us not, for the sake of supremacy, put -living things to pain;’ and made sacrifice of all their glory, and even -of their life, for the sake of the young of the Supaṇṇas.” - -And he told a tale.[318] - - * * * * * - -Long ago a king of Magadha was reigning in Rājagaha, in the land of -Magadha. - -At that time the Bodisat (just as he who is now Sakka was once born -in the village of Macala in Magadha) was born in that very village as -a nobleman’s son. On the naming-day they gave him the name of Prince -Magha, and when he grew up he was known as ‘Magha the young Brāhman.’ - -His parents procured him a wife from a family of equal rank; and -increasing in sons and daughters, he became a great giver of gifts, and -kept the Five Commandments. - -In that village there were as many as thirty families; and one day the -men of those families stopped in the middle of the village to transact -some village business. The Bodisat removed with his feet the lumps of -soil on the place where he stood, and made the spot convenient to stand -on; but another came up and stood there. Then he smoothed out another -spot, and took his stand there; but another man came and stood upon it. -Still the Bodisat tried again and again with the same result, until he -had made convenient standing-room for all the thirty. - -The next time he had an open-roofed shed put up there; and then -pulled that down, and built a hall, and had benches spread in it, and -a water-pot placed there. On another occasion those thirty men were -reconciled by the Bodisat, who confirmed them in the Five Commandments; -and thenceforward he continued with them in works of piety. - -Whilst they were so living they used to rise up early, go out with -bill-hooks and crowbars in their hands, tear up with the crowbars the -stones in the four high roads and village paths, and roll them away, -take away the trees which would be in the way of vehicles, make the -rough places plain, form causeways, dig ponds, build public halls, give -gifts, and keep the Commandments--thus, in many ways, all the dwellers -in the village listened to the exhortations of the Bodisat, and kept -the Commandments. - -Now the village headman said to himself, “I used to have great gain -from fines, and taxes, and pot-money, when these fellows drank strong -drink, or took life, or broke the other Commandments. But now Magha -the young Brāhman has determined to have the Commandments kept, and -permits none to take life or to do anything else that is wrong. I’ll -make them keep the Commandments with a vengeance!” - -And he went in a rage to the king, and said, “O king! there are a -number of robbers going about sacking the villages!” - -“Go, and bring them up!” said the king in reply. - -And he went, and brought back all those men as prisoners, and had it -announced to the king that the robbers were brought up. And the king, -without inquiring what they had done, gave orders to have them all -trampled to death by elephants! - -Then they made them all lie down in the courtyard, and fetched the -elephant. And the Bodisat exhorted them, saying, “Keep the Commandments -in mind. Regard them all--the slanderer, and the king, and the -elephant--with feelings as kind as you harbour towards yourselves!” - -And they did so. - -Then men led up the elephant; but though they brought him to the spot, -he would not begin his work, but trumpeted forth a mighty cry, and took -to flight. And they brought up another and another, but they all ran -away. - -“There must be some drug in their possession,” said the king; and gave -orders to have them searched. So they searched, but found nothing, and -told the king so. - -“Then they must be repeating some spell. Ask them if they have any -spell to utter.” - -The officials asked them, and the Bodisat said there was. And they told -the king, and he had them all called before him, and said, “Tell me -that spell you know!” - -Then the Bodisat spoke, and said, “O king! we have no other spell but -this--that we destroy no life, not even of grass; that we take nothing -which is not given to us; that we are never guilty of unchastity, nor -speak falsehood, nor drink intoxicants; that we exercise ourselves in -love, and give gifts; that we make rough places plain, dig ponds, and -put up rest-houses--this is our spell, this is our defence, this is our -strength!” - -Then the king had confidence in them, and gave them all the property in -the house of the slanderer, and made him their slave; and bestowed too -the elephant upon them, and made them a grant of the village. - - * * * * * - -Thenceforward they were left in peace to carry on their works of -charity; and they sent for a builder and had a large rest-house put -up at the place where the four roads met. But as they no longer took -delight in womankind, they allowed no woman to share in the good work. - -Now at that time there were four women in the Bodisat’s household, -named Piety, Thoughtful, Pleasing, and Well-born. Piety took an -opportunity of meeting the builder alone, and gave him a bribe, and -said to him, “Brother! manage somehow to give me a share in this -rest-house.” - -This he promised to do, and before doing the other work he had a -piece of timber dried and planed; and bored it through ready for the -pinnacle. And when it was finished he wrapped it up in a cloth and laid -it aside. Then when the hall was finished, and the time had come for -putting up the pinnacle, he said,-- - -“Dear me! there’s one thing we haven’t provided for!” - -“What’s that?” said they. - -“We ought to have got a pinnacle.” - -“Very well! let’s have one brought.” - -“But it can’t be made out of timber just cut; we ought to have had a -pinnacle cut and planed, and bored some time ago, and laid aside for -use.” - -“What’s to be done now then?” said they. - -“You must look about and see if there be such a thing as a finished -pinnacle for sale put aside in any one’s house.” - -And when they began to search, they found one on Piety’s premises; but -it could not be bought for money. - -“If you let me be partaker in the building of the hall, I will give it -you?” said she. - -“No!” replied they, “it was settled that women should have no share in -it.” - -Then the builder said, “Sirs! what is this you are saying? Save the -heavenly world of the Brahma-angels, there is no place where womankind -is not. Accept the pinnacle; and so will our work be accomplished!” - -Then they agreed; and took the pinnacle and completed their hall with -it.[319] They fixed benches in the hall, and set up pots of water -in it, and provided for it a constant supply of boiled rice. They -surrounded the hall with a wall, furnished it with a gate, spread it -over with sand inside the wall, and planted a row of palmyra-trees -outside it. - -And Thoughtful made a pleasure ground there; and so perfect was -it that it could never be said of any particular fruit-bearing or -flowering tree that it was not there! - -And Pleasing made a pond there, covered with the five kinds of -water-lilies, and beautiful to see! - -Well-born did nothing at all.[320] - -And the Bodisat fulfilled the seven religious duties--that is, to -support one’s mother, to support one’s father, to pay honour to age, to -speak truth, not to speak harshly, not to abuse others, and to avoid a -selfish, envious, niggardly disposition. - - That person who his parents doth support, - Pays honour to the seniors in the house, - Is gentle, friendly-speaking, slanders not; - The man unselfish, true, and self-controlled, - Him do the angels of the Great Thirty Three - Proclaim a righteous man! - -Such praise did he receive; and at the end of his life he was born -again in the heaven of the Great Thirty Three, as Sakka, the king of -the Gods, and there, too, his friends were born again. - - * * * * * - -At that time there were Titans dwelling in the heaven of the Great -Thirty Three. - -And Sakka said, “What is the good to us of a kingdom shared by others?” - -And he had ambrosia given to the Titans to drink, and when they became -like drunken men, he had them seized by the feet and thrown headlong -upon the precipices of Mount Sineru. - -They fell just upon “The abode of the Titans;” a place so called, upon -the lowest level of Sineru, equal in size to the Tāvatiŋsa heaven. In -it there is a tree, like the coral-tree in Sakka’s heaven, which stands -during a kalpa, and is called “The variegated Trumpet-Flower Tree.” - -When they saw the Trumpet-Flower Tree in bloom, they knew, “This is not -our heaven, for in heaven the Coral-Tree blossoms.” - -Then they said, “That old Sakka has made us drunk, and thrown us into -the great deep, and taken our heavenly city!” - -Then they made resolve, “We’ll war against him, and win our heavenly -city back again!” - -And they swarmed up the perpendicular sides of Sineru like so many ants! - -When Sakka heard the cry, “The Titans are up!” he went down the great -deep to meet them, and fought with them from the sky. But he was -worsted in the fight, and began to flee away along the summit of the -southern vault of heaven in his famous Chariot of Glory a hundred and -fifty leagues in length.[321] - -Now as his chariot went rapidly down the great deep, it passed along -the Silk Cotton Tree Forest, and along its route the silk cotton trees -were cut down one after another like mere palmyra palms, and fell into -the great deep. And as the young ones of the Wingéd Creatures tumbled -over and over into the great deep, they burst forth into mighty cries. -And Sakka asked his charioteer, Mātali-- - -“What noise is this, friend Mātali? How pathetic is that cry!” - -“O Lord! as the Silk Cotton Tree Forest falls, torn up by the swiftness -of your car, the young of the Wingéd Creatures, quaking with the fear -of death, are shrieking all at once together!” - -Then answered the Great Being, “O my good Mātali! let not these -creatures suffer on our account. Let us not, for the sake of supremacy, -put the living to pain. Rather will I, for their sake, give my life as -a sacrifice to the Titans. Stop the car!” - -And so saying, he uttered the stanza-- - - “Let the Nestlings in the Silk Cotton Wood - Escape, O Mātali, our chariot pole. - Most gladly let me offer up my life: - Let not these birds, then, be bereft of offspring!” - -Then Mātali, the charioteer, on hearing what he said, stopped the car, -and returned towards heaven by another way. But as soon as they saw -him stopping, the Titans thought, “Assuredly the Archangels of other -world-systems must be coming; he must have stopped his car because he -has received reinforcements!” And terrified with the fear of death, -they took to flight, and returned to the Abode of the Titans. - -And Sakka re-entered his heavenly city, and stood in the midst thereof, -surrounded by the hosts of angels from both the heavens.[322] And -that moment the Palace of Glory burst through the earth and rose up a -thousand leagues in height. And it was because it arose at the end of -this glorious victory that it received the name of the Palace of Glory. - -Then Sakka placed guards in five places, to prevent the Titans coming -up again,--in respect of which it has been said-- - - Between the two unconquerable cities - A fivefold line of guards stands firmly placed - Of Snakes, of Wingéd Creatures, and of Dwarfs, - Of Ogres, and of the Four Mighty Kings. - - * * * * * - -When Sakka had thus placed the guards, and was enjoying the happiness -of heaven as king of the angels, Piety changed her form of existence, -and was reborn as one of his attendants. And in consequence of her gift -of the pinnacle there arose for her a jewelled hall of state under the -name of ‘Piety,’ where Sakka sat as king of the angels, on a throne of -gold under a white canopy of state, and performed his duties towards -the angels and towards men. - -And Thoughtful also changed her form of existence, and was reborn -as one of his attendants. And in consequence of her gift of the -pleasure-ground, there arose for her a pleasure-ground under the name -of ‘Thoughtful’s Creeper Grove.’ - -And Pleasing also changed her form of existence, and was reborn as one -of his attendants. And in consequence of her gift of the pond, there -arose for her a pond under the name of ‘Pleasing.’ - -But since Well-born had done no act of virtue, she was reborn as a -female crane in a pool in a certain forest. And Sakka said to himself, -“There’s no sign of Well-born. I wonder where she can have got to!” And -he considered the matter till he discovered her. - -Then he went to the place, and brought her back with him to heaven, and -showed her the delightful city with the Hall of Piety, and Thoughtful’s -Creeper Grove, and the Pond of Pleasing. And he then exhorted her, and -said-- - -“These did works of charity, and have been born again as my attendants; -but you, having done no such works, have been reborn as an animal. -Henceforward live a life of righteousness!” - -And thus confirming her in the Five Commandments, he took her back, and -then dismissed her. And from that time forth she lived in righteousness. - -A few days afterwards, Sakka went to see whether she was able to keep -good, and he lay on his back before her in the form of a fish. Thinking -it was dead, the crane seized it by the head. The fish wagged its tail. - -“It’s alive, I think!” exclaimed she, and let it go. - -“Good! Good!” said Sakka, “You are well able to keep the Commandments.” -And he went away. - -When she again changed her form of existence, she was born in a -potter’s household in Benares. Sakka, as before, found out where she -was, and filled a cart with golden cucumbers, and seated himself in the -middle of the village in the form of an old woman, calling out, “Buy my -cucumbers! Buy my cucumbers!” - -The people came up and asked for them. - -“I sell,” said she, “only to those who live a life of righteousness. Do -you live such a life?” - -“We don’t know anything about righteousness. Hand them over for money!” -said they. - -“I want no money; I will only give to the righteous,” was her reply. - -“This must be some mad woman!” said they, and left her. - -But when Well-born heard what had happened, she thought, “This must be -meant for me!” and went and asked for some cucumbers. - -“Do you live a righteous life, lady?” was the question. - -“Certainly, I do,” said she. - -“It’s for your sake that I brought these here,” replied the old woman; -and leaving all the golden cucumbers, and the cart too, at the door of -the house, she departed. - - * * * * * - -And Well-born still continued in righteousness to the end of that life; -and when she changed her existence, she became the daughter of a Titan -named ‘The Son of Misunderstanding;’ but in consequence of her virtue -she became exceeding beautiful. - -When she was grown up, her father assembled the Titans together that -his daughter might choose for a husband the one she liked best. -Sakka was looking about as before to find out where she was; and -when he discovered it, he took the form of a Titan, and went to the -place,--thinking that when choosing a husband, she might take him. - -Then they led Well-born in fine array to the meeting place, and told -her to choose whomsoever she liked as her husband. And when she began -to look at them, she saw Sakka, and by reason of her love to him in -the former birth, she was moved to say, “This one is my husband,” and -so chose him. - -And he led her away to the heavenly city, and gave her the post of -honour among great multitudes of houris; and at the end of his allotted -time, he passed away according to his deeds. - - * * * * * - -When the Teacher had finished this discourse, he reproved the monk, -saying, “Thus, O monk, formerly wise men, though they held rule in -heaven, offered up their lives rather than destroy life; but you, -though you have taken the vows according to so saving a faith, have -drunk unstrained water with living creatures in it!” And he made the -connexion, and summed up the Jātaka, by saying, “He who at that time -was Mātali the charioteer was Ānanda, but Sakka was I myself.” - - -END OF THE STORY ON MERCY TO ANIMALS.[323] - - - - -No. 32. - -NACCA JĀTAKA. - -The Dancing Peacock. - - -“_Pleasant is your cry._”--This the Master told when at Jetavana, about -the luxurious monk. The occasion is as above in the Story on True -Divinity.[324] - -The Teacher asked him, “Is this true, O monk, what they say, that you -are luxurious?” - -“It is true, Lord,” said he. - -“How is it you have become luxurious?” began the Teacher. - -But without waiting to hear more, he flew into a rage, tore off his -robe and his lower garment, and calling out, “Then I’ll go about in -this way!” stood there naked before the Teacher! - -The bystanders exclaimed, “Shame! shame!” and he ran off, and returned -to the lower state (of a layman). - -When the monks were assembled in the Lecture Hall, they began talking -of his misconduct. “To think that one should behave so in the very -presence of the Master!” The Teacher then came up, and asked them what -they were talking about, as they sat there together. - -“Lord! we were talking of the misconduct of that monk, who, in your -presence, and in the midst of the disciples, stood there as naked as a -village child, without caring one bit; and when the bystanders cried -shame upon him, returned to the lower state, and lost the faith!” - -Then said the Teacher, “Not only, O monks, has this brother now lost -the jewel of the faith by immodesty; in a former birth he lost a jewel -of a wife from the same cause.” And he told a tale. - - * * * * * - -Long ago, in the first age of the world, the quadrupeds chose the Lion -as their king, the fishes the Leviathan, and the birds the Golden -Goose.[325] - -Now the royal Golden Goose had a daughter, a young goose most beautiful -to see; and he gave her her choice of a husband. And she chose the one -she liked the best. - -For, having given her the right to choose, he called together all the -birds in the Himālaya region. And crowds of geese, and peacocks, and -other birds of various kinds, met together on a great flat piece of -rock. - -The king sent for his daughter, saying, “Come and choose the husband -you like best!” - -On looking over the assembly of the birds, she caught sight of the -peacock, with a neck as bright as gems, and a many-coloured tail; and -she made the choice with the words, “Let this one be my husband!” - -So the assembly of the birds went up to the peacock, and said, “Friend -Peacock! this king’s daughter having to choose her husband from amongst -so many birds, has fixed her choice upon you!” - -“Up to to-day you would not see my greatness,” said the peacock, so -overflowing with delight that in breach of all modesty he began to -spread his wings and dance in the midst of the vast assembly,--and in -dancing he exposed himself. - -Then the royal Golden Goose was shocked! - -And he said, “This fellow has neither modesty in his heart, nor decency -in his outward behaviour! I shall not give my daughter to him. He has -broken loose from all sense of shame!” And he uttered this verse to all -the assembly-- - - “Pleasant is your cry, brilliant is your back, - Almost like the opal in its colour is your neck, - The feathers in your tail reach about a fathom’s length, - But to such a dancer I can give no daughter, sir, of mine!” - -Then the king in the midst of the whole assembly bestowed his daughter -on a young goose, his nephew. And the peacock was covered with shame at -not getting the fair gosling, and rose straight up from the place and -flew away. - -But the king of the Golden Geese went back to the place where he dwelt. - - * * * * * - -When the Teacher had finished this lesson in virtue, in illustration -of what he had said (“Not only, O monks, has this brother now lost the -jewel of the faith by immodesty, formerly also he lost a jewel of a -wife by the same cause”), he made the connexion, and summed up the -Jātaka, by saying, “The peacock of that time was the luxurious monk, -but the King of the Geese was I myself.” - - -END OF THE STORY ABOUT THE DANCING PEACOCK.[326] - - - - -No. 33. - -SAMMODAMĀNA JĀTAKA. - -The sad Quarrel of the Quails. - - -“_So long as the birds but agree._”--This the Master told while at the -Banyan Grove, near Kapilavatthu, concerning a quarrel about a _chumbat_ -(a circular roll of cloth placed on the head when carrying a vessel or -other weight). - -This will be explained in the Kuṇāla Jātaka. At that time, namely, the -Master admonishing his relations, said, “My lords! for relatives to -quarrel one against another is verily most unbecoming! Even animals -once, who had conquered their enemies so long as they agreed, came to -great destruction when they fell out with one another.” And at the -request of his relatives he told the tale. - - * * * * * - -Long ago, when Brahma-datta was reigning in Benares, the Bodisat came -to life as a quail; and lived in a forest at the head of a flock many -thousands in number. - -At that time there was a quail-catcher who used to go to the place -where they dwelt, and imitate the cry of a quail; and when he saw that -they had assembled together, he would throw his net over them, get them -all into a heap by crushing them together in the sides of the net, and -stuff them into his basket; and then going home, he used to sell them, -and make a living out of the proceeds. - -Now one day the Bodisat said to the quails, “This fowler is bringing -our kith and kin to destruction! Now I know a stratagem to prevent his -catching us. In future, as soon as he has thrown the net over you, let -each one put his head through a mesh of the net, then _all_ lift it up -_together_, so as to carry it off to any place we like, and then let it -down on to a thorn bush. When that is done, we shall each be able to -escape from his place under the net!” - -To this they all agreed; and the next day, as soon as the net was -thrown, they lifted it up just in the way the Bodisat had told them, -threw it on a thorn bush, and got away themselves from underneath. And -whilst the fowler was disentangling his net from the bush, darkness had -come on. And he had to go empty-handed away. - -From the next day the quails always acted in the same manner: and he -used to be disentangling his net till sundown, catching nothing, and -going home empty-handed. - -At last his wife said to him in a rage, “Day after day you come here -empty-handed! I suppose you’ve got another establishment to keep up -somewhere else!” - -“My dear!” said the fowler, “I have no other establishment to keep -up. But I’ll tell you what it is. Those quails are living in harmony -together; and as soon as I cast my net, they carry it away, and throw -it on a thorn bush. But they can’t be of one mind for ever! Don’t you -be troubled about it. As soon as they fall out, I’ll come back with -every single one of them, and that’ll bring a smile into your face!” -And so saying, he uttered this stanza to his wife: - - “So long as the birds but agree, - They can get away with the net; - But when once they begin to dispute, - Then into my clutches they fall!” - -And when only a few days had gone by, one of the quails, in alighting -on the ground where they fed, trod unawares on another one’s head. - -“Who trod on _my_ head?” asked the other in a passion. - -“I didn’t mean to tread upon you; don’t be angry,” said the other; -but he was angry still. And as they went on vociferating, they got to -disputing with one another in such words as these: “Ah! it was you -then, I suppose, who did the lifting up of the net!” - -When they were so quarrelling, the Bodisat thought, “There is no -depending for safety upon a quarrelsome man! No longer will these -fellows lift up the net; so they will come to great destruction, and -the fowler will get his chance again. I dare not stay here any more!” -And he went off with his more immediate followers to some other place. - -And the fowler came a few days after, and imitated the cry of a quail, -and cast his net over those who came together. Then the one quail cried -out: - -“The talk was that the very hairs of your head fell off when you heaved -up the net. Lift away, then, now!” - -The other cried out, “The talk was that the very feathers of your wings -fell out when you heaved up the net. Lift away, then, now!” - -But as they were each calling on the other to lift away, the hunter -himself lifted up the net, bundled them all in in a heap together, -crammed them into his basket, and went home, and made his wife to smile. - - * * * * * - -When the Master had finished this lesson in virtue, in illustration of -what he had said (“Thus, O king, there ought to be no such thing as -quarrelling among relatives; for quarrels are the root of misfortune”), -he made the connexion, and summed up the Jātaka, “He who at that time -was the foolish quail was Devadatta, but the wise quail was I myself.” - - -END OF THE STORY OF THE SAD QUARREL OF THE QUAILS.[327] - - - - -No. 34. - -MACCHA JĀTAKA. - -The Fish and his Wife. - - -“_’Tis not the heat, ‘tis not the cold._”--This the Master told when at -Jetavana, about being tempted back by one’s former wife. - -For on that occasion the Master asked the monk, “Is it true, then, that -you are love-sick?” - -“It is true, Lord!” was the reply. - -“What has made you sad?” - -“Sweet is the touch of the hand, Lord! of her who was formerly my wife. -I cannot forsake her!” - -Then the Master said, “O Brother! this woman does you harm. In a former -birth also you were just being killed through her when I came up and -saved you.” And he told a tale. - - * * * * * - -Once upon a time, when Brahma-datta was reigning in Benāres, the -Bodisat became his private chaplain. - -At that time certain fishermen were casting their nets into the river. -Now a big fish came swimming along playing lustily with his wife. She -still in front of him smelt the smell of a net, and made a circuit, and -escaped it. But the greedy amorous fish went right into the mouth of -the net. - -When the fishermen felt his coming in they pulled up the net, seized -the fish, and threw it alive on the sand, and began to prepare a fire -and a spit, intending to cook and eat it. - -Then the fish lamented, saying to himself; - -“The heat of the fire would not hurt me, nor the torture of the spit, -nor any other pain of that sort; but that my wife should sorrow over -me, thinking I must have deserted her for another, that is indeed a -dire affliction!” - -And he uttered this stanza-- - - “’Tis not the heat, ‘tis not the cold, - ’Tis not the torture of the net; - But that my wife should think of me, - ’He’s gone now to another for delight.’” - -Now just then the chaplain came down, attended by his slaves, to bathe -at the ford. And he understood the language of all animals. So on -hearing the fish’s lament, he thought to himself: - -“This fish is lamenting the lament of sin. Should he die in this -unhealthy state of mind, he will assuredly be reborn in hell. I will -save him.” - -And he went to the fishermen, and said-- - -“My good men! don’t you furnish a fish for us every day for our curry?” - -“What is this you are saying, sir?” answered the fishermen. “Take away -any fish you like!” - -“We want no other: only give us this one.” - -“Take it, then, sir.” - -The Bodisat took it up in his hands, seated himself at the river-side, -and said to it, “My good fish! Had I not caught sight of you this day, -you would have lost your life. Now henceforth sin no more!” - -And so exhorting it, he threw it into the water, and returned to the -city. - - * * * * * - -When the Teacher had finished this discourse, he proclaimed the Truths. -At the end of the Truths the depressed monk was established in the -fruit of conversion. Then the Teacher made the connexion, and summed up -the Jātaka: “She who at that time was the female fish was the former -wife, the fish was the depressed monk, but the chaplain was I myself.” - - -END OF THE STORY OF THE FISH AND HIS WIFE.[328] - - - - -No. 35. - -VAṬṬAKA JĀTAKA. - -The Holy Quail. - - -“_Wings I have that will not fly._”--This the Master told when -journeying through Magadha about the going out of a Jungle Fire. - -For once, when the Master was journeying through Magadha, he begged -his food in a certain village in that land; and after he had returned -from his rounds and had finished his meal, he started forth again, -attended by the disciples. Just then a great fire arose in the jungle. -Many of the monks were in front, many of them behind. And the fire -came spreading on towards them, one mass of smoke and flame. Some of -the monks being unconverted were terrified with the fear of death; and -called out-- - -“Let’s make a counter-fire, so that the conflagration shall not spread -beyond the space burnt out by that.” - -And taking out their fire-sticks they began to get a light. - -But the others said, “Brethren, what is this you are doing? ‘Tis like -failing to see the moon when it has reached the topmost sky, or the -sun as it rises with its thousand rays from the eastern quarter of the -world; ‘tis like people standing on the beachy shore and perceiving -not the ocean, or standing close to Sineru and seeing not that mighty -mountain, for you--when journeying along in company with the greatest -Being in earth or heaven--to call out, ‘Let _us_ make a counter fire,’ -and to take no notice of the supreme, the Buddha! You know not the -power of the Buddhas! Come, let us go to the Master!” - -And they all crowded together from in front, and from behind, and went -up in a body near to the Mighty by Wisdom. - -There the Master stopped, surrounded by the whole body of disciples. - -The jungle fire came on roaring as if to overwhelm them. It came right -up to the place where the Great Mortal stood, and then--as it came -within about sixteen rods of that spot--it went out, like a torch -thrust down into water, leaving a space of about thirty-two rods in -breadth over which it could not pass! - -Then the monks began to magnify the Teacher, saying; - -“Oh! how marvellous are the qualities of the Buddhas! The very fire, -unconscious though it be, cannot pass over the place where the Buddhas -stand. Oh! how great is the might of the Buddhas!” - -On hearing this the Teacher said-- - -“It is not, monks, through any power I have now that the fire goes out -on reaching this plot of ground. It is through the power of a former -act of mine. And in all this spot no fire will burn through the whole -kalpa, for that was a miracle enduring through a kalpa.”[329] - -Then the venerable Ānanda folded a robe in four, and spread it as a -seat for the Teacher. The Teacher seated himself; and when he had -settled himself cross-legged, the body of disciples seated themselves -reverently round him, and requested him, saying-- - -“What has now occurred, O Lord, is known to us. The past is hidden from -us. Make it known to us.” - -And the Teacher told the tale. - -Long ago the Bodisat entered upon a new existence as a quail in this -very spot, in the land of Magadha; and after having been born in the -egg, and having got out of the shell, he became a young quail, in size -like a big partridge.[330] And his parents made him lie still in the -nest, and fed him with food they brought in their beaks. And he had no -power either to stretch out his wings and fly through the air, nor to -put out his legs and walk on the earth. - -Now that place was consumed year after year by a jungle fire. And just -at that time the jungle fire came on with a mighty roar and seized upon -it. The flocks of birds rose up, each from his nest, and flew away -shrieking. And the Bodisat’s parents too, terrified with the fear of -death, forsook the Bodisat, and fled. - -When the Bodisat, lying there as he was, stretched forth his neck, and -saw the conflagration spreading towards him, he thought: “If I had the -power of stretching my wings and flying in the air, or of putting out -my legs, and walking on the ground, I could get away to some other -place. But I can’t! And my parents too, terrified with the fear of -death, have left me all alone, and flown away to save themselves. No -other help can I expect from others, and in myself I find no help. What -in the world shall I do now!” - -But then it occurred to him, “In this world there is such a thing as -the efficacy of virtue; there is such a thing as the efficacy of truth. -There are men known as omniscient Buddhas, who become Buddhas when -seated under the Bo-tree through having fulfilled the Great Virtues in -the long ages of the past; who have gained salvation by the wisdom -arising from good deeds and earnest thought, and have gained too the -power of showing to others the knowledge of that salvation; who are -full of truth, and compassion, and mercy, and longsuffering; and whose -hearts reach out in equal love to all beings that have life. To me, -too, the Truth is one, there seems to be but one eternal and true -Faith. It behoves me, therefore--meditating on the Buddhas of the past -and on the attributes that they have gained, and relying on the one -true faith there is in me--to perform an Act of Truth; and thus to -drive back the fire, and procure safety both for myself, and for the -other birds.” - -Therefore it is said (in the Scriptures)-- - - “There’s power in virtue in the world-- - In truth, and purity, and love! - In that truth’s name I’ll now perform - A mystic Act of Truth sublime. - - Then thinking on the power of the Faith, - And on the Conquerors in ages past, - Relying on the power of the Truth, - I then performed the Miracle!” - -Then the Bodisat called to mind the attributes of the Buddhas who had -long since passed away; and, making a solemn asseveration of the true -faith existing in himself, he performed the Act of Truth, uttering the -verse-- - - “Wings I have that will not fly, - Feet I have that will not walk; - My parents, too, are fled away! - O All-embracing Fire--go back!”[331] - -Then before him and his Act of Truth the Element went back a space of -sixteen rods; but in receding it did not return to consume the forest; -it went out immediately it came to the spot, like a torch plunged into -water. - -Therefore it is said-- - - “For me and for my Act of Truth - The great and burning fire went out, - Leaving a space of sixteen rods, - As fire, with water mixed, goes out.” - -And as that spot has escaped being overwhelmed by fire through all this -_kalpa_, this is said to be ‘a kalpa-enduring miracle.’ The Bodisat -having thus performed the Act of Truth, passed away, at the end of his -life, according to his deeds. - - * * * * * - -When the Teacher had finished this discourse, in illustration of what -he had said (“That this wood is not passed over by the fire is not a -result, O monks, of my present power; but of the power of the Act of -Truth I exercised as a new-born quail”), he proclaimed the Truths. At -the conclusion of the Truths some were Converted, some reached the -Second Path, some the Third, some the Fourth. And the Teacher made the -connexion, and summed up the Jātaka, “My parents at that time were my -present parents, but the King of the Quails was I myself.” - - -END OF THE STORY OF THE HOLY QUAIL.[332] - - - - -No. 36. - -SAKUṆA JĀTAKA. - -The Wise Bird and the Fools. - - -“_The earth-born tree._”--This the Master told when at Jetavana, about -a monk whose hut was burned. - -A certain monk, says the tradition, received from the Teacher a subject -for meditation, and leaving Jetavana, took up his abode in a dwelling -in a forest near a border village, belonging to the people of Kosala. - -Now in the very first month his hut was burned down; and he told the -people, saying, “My hut is burnt down, and I live in discomfort.” - -“Our fields are all dried up now,” said they; “we must first irrigate -the lands.” When they were well muddy, “We must sow the seed,” said -they. When the seed was sown, “We must put up the fences,” was the -excuse. When the fences were up, they declared, “There will be cutting, -and reaping, and treading-out to do.” And thus, telling first of one -thing to be done and then of another, they let three months slip by. - -The monk passed the three months in discomfort in the open air, and -concluded his meditation, but could not bring the rest of his religious -exercise to completion. So when Lent was over he returned to the -Teacher, and saluting him, took his seat respectfully on one side. - -The Teacher bade him welcome, and then asked him, “Well, brother, have -you spent Lent in comfort? Have you brought your meditation to its -conclusion?” - -He told him what had happened, and said, “As I had no suitable lodging, -I did not fully complete the meditation.” - -“Formerly, O monk,” said the Teacher, “even animals were aware what was -suitable for them, and what was not. Why did not you know it?” - -And he told a tale. - - * * * * * - -Long ago, when Brahma-datta was reigning in Benāres, the Bodisat came -to life again as a bird, and lived a forest life, attended by a flock -of birds, near a lofty tree, with branches forking out on every side. - -Now one day dust began to fall as the branches of the tree rubbed one -against another. Then smoke began to rise. The Bodisat thought, on -seeing this,-- - -“If these two branches go on rubbing like that they will send out -sparks of fire, and the fire will fall down and seize on the withered -leaves; and the tree itself will soon after be consumed. We can’t -stop here; we ought to get away at once to some other place.” And he -addressed the flock in this verse: - - “The earth-born tree, on which - We children of the air depend, - It, even it, is now emitting fire. - Seek then the skies, ye birds! - Behold! our very home and refuge - Itself has brought forth danger!” - -Then such of the birds as were wise, and hearkened to the voice of the -Bodisat, flew up at once with him into the air, and went elsewhere. -But such as were foolish said one to another, “Just so! Just so! He’s -always seeing crocodiles in a drop of water!” And paying no attention -to what he said, they stopped there. - -And not long afterwards fire was produced precisely in the way the -Bodisat had foreseen, and the tree caught fire. And smoke and flames -rising aloft, the birds were blinded by the smoke; they could not get -away, and one after another they fell into the fire, and were burnt to -death! - - * * * * * - -When the Teacher had finished this discourse with the words, “Thus -formerly, O monk, even the birds dwelling on the tree-tops knew which -place would suit them and which would not. How is it that you knew it -not?” he proclaimed the Truths. At the conclusion of the Truths the -monk was established in Conversion. And the Teacher made the connexion, -and summed up the Jātaka, “The birds who at that time listened to the -voice of the Bodisat were the followers of the Buddha, but the Wise -Bird was I myself.” - - -END OF THE STORY OF THE WISE BIRD AND THE FOOLS. - - - - -No. 37. - -TITTIRA JĀTAKA. - -The Partridge, Monkey, and Elephant. - - -“_’Tis those who reverence the aged._”--This the Master told on the -road to Sāvatthi about Sāriputta being kept out of a night’s lodging. - -For when Anātha Piṇḍika had finished his monastery, and sent word -to the Teacher, the latter left Rājagaha and arrived at Vesali; and -after resting there a short time, he set out again on the road to -Sāvatthi.[333] - -On that occasion the pupils of the Six went on in front, and before -lodgings had been taken for the Elders, occupied all the places to be -had, saying,-- - -“This is for our superior, this for our instructor, and these for us.” - -The Elders who came up afterwards found no place to sleep in. Even -Sāriputta’s pupils sought in vain for a lodging-place for the Elder. -So the Elder having no lodging passed the night either walking up and -down, or sitting at the foot of a tree, not far from the place where -the Teacher was lodged. - -In the early morning the Teacher came out and coughed. The Elder -coughed too. - -“Who’s there?” said the Teacher. - -“’Tis I, Lord; Sāriputta,” was the reply. - -“What are you doing here, so early, Sāriputta?” asked he. - -Then he told him what had happened; and on hearing what the Elder said, -the Teacher thought,-- - -“If the monks even now, while I am yet living, show so little respect -and courtesy to one another, what will they do when I am dead?” And he -was filled with anxiety for the welfare of the Truth. - -As soon as it was light he called all the priests together, and asked -them-- - -“Is it true, priests, as I have been told, that the Six went on in -front, and occupied all the lodging-places to the exclusion of the -Elders?” - -“It is true, O Blessed One!” said they. - -Then he reproved the Six, and addressing the monks, taught them a -lesson, saying,-- - -“Who is it, then, O monks, who deserves the best seat, and the best -water, and the best rice?” - -Some said, “A nobleman who has become a monk.” Some said, “A Brāhman, -or the head of a family who has become a monk.” Others said, “The man -versed in the Rules of the Order; an Expounder of the Law; one who -has attained to the First Jhāna, or the Second, or the Third, or the -Fourth.” Others again said, “The Converted man; or one in the Second or -the Third Stage of the Path to Nirvāna; or an Arahat; or one who knows -the Three Truths; or one who has the Sixfold Wisdom.”[334] - -When the monks had thus declared whom they each thought worthy of the -best seat, and so on, the Teacher said: - -“In my religion, O monks, it is not the being ordained from a noble, -or a priestly, or a wealthy family; it is not being versed in the -Rules of the Order, or in the general or the metaphysical books of the -Scriptures; it is not the attainment of the Jhānas, or progress in -the Path of Nirvāna, that is the standard by which the right to the -best seat, and so on, is to be judged. But in my religion, O monks, -reverence, and service, and respect, and civility, are to be paid -according to age; and for the aged the best seat, and the best water, -and the best rice are to be reserved. This is the right standard; and -therefore the senior monk is entitled to these things. And now, monks, -Sāriputta is my chief disciple; he is a second founder of the Kingdom -of Righteousness, and deserves to receive a lodging immediately after -myself. He has had to pass the night without a lodging at the foot of -a tree. If you have even now so little respect and courtesy, what will -you not do as time goes on?” - -And for their further instruction he said: - -“Formerly, O monks, even animals used to say, ‘It would not be proper -for us to be disrespectful and wanting in courtesy to one another, and -not to live on proper terms with one another. We should find out who is -eldest, and pay him honour.’ So they carefully investigated the matter, -and having discovered the senior among them, they paid him honour; and -so when they passed away, they entered the abode of the gods.” - -And he told a tale. - - * * * * * - -Long ago there were three friends living near a great Banyan-tree, on -the slope of the Himālaya range of mountains--a Partridge, a Monkey, -and an Elephant. And they were wanting in respect and courtesy for one -another, and did not live together on befitting terms. - -But it occurred to them, “It is not right for us to live in this -manner. What if we were to cultivate respect towards whichever of us is -the eldest?” - -“But which is the eldest?” was then the question; until one day they -thought, “This will be a good way for finding it out;” and the Monkey -and the Partridge asked the Elephant, as they were all sitting together -at the foot of the Banyan-tree-- - -“Elephant dear! How big was this Banyan Tree at the time you first knew -it?” - -“Friends!” said he, “When I was little I used to walk over this Banyan, -then a mere bush, keeping it between my thighs; and when I stood with -it between my legs, its highest branches touched my navel. So I have -known it since it was a shrub.” - -Then they both asked the Monkey in the same way. And he said, “Friends! -when I was quite a little monkey I used to sit on the ground and -eat the topmost shoots of this Banyan, then quite young, by merely -stretching out my neck. So that I have known it from its earliest -infancy.” - -Then again the two others asked the Partridge as before. And he said-- - -“Friends! There was formerly a lofty Banyan-tree in such and such a -place, whose fruit I ate and voided the seeds here. From that this tree -grew up: so that I have known it even from before the time when it was -born, and am older than either of you!” - -Thereupon the Elephant and the Monkey said to the clever Partridge-- - -“You, friend, are the oldest of us all. Henceforth we will do all -manner of service for you, and pay you reverence, and make salutations -before you, and treat you with every respect and courtesy, and abide -by your counsels. Do you in future give us whatever counsel and -instruction we require.” - -Thenceforth the Partridge gave them counsel, and kept them up to -their duty, and himself observed his own. So they three kept the Five -Commandments; and since they were courteous and respectful to one -another, and lived on befitting terms one with another, they became -destined for heaven when their lives should end. - - * * * * * - -“The holy life of these three became known as ‘The Holiness of -the Partridge.’ For they, O monks, lived in courtesy and respect -towards one another. How then can you, who have taken the vows in so -well-taught a religion, live without courtesy and respect towards one -another? Henceforth, O monks, I enjoin upon you reverence, and service, -and respect, according to age; the giving of the best seats, the best -water, and the best food according to age; and that the senior shall -never be kept out of a night’s lodging by a junior. Whoever so keeps -out his senior shall be guilty of an offence.” - -It was when the Teacher had thus concluded his discourse that he, as -Buddha, uttered the verse-- - - “’Tis those who reverence the old - That are the men versed in the Faith. - Worthy of praise while in this life, - And happy in the life to come.” - -When the Teacher had thus spoken on the virtue of paying reverence -to the old, he established the connexion, and summed up the Jātaka, -by saying, “The elephant of that time was Moggallāna, the monkey -Sāriputta, but the partridge was I myself.” - - -END OF THE STORY OF THE PARTRIDGE, THE MONKEY, AND THE ELEPHANT.[335] - - - - -No. 38. - -BAKA JĀTAKA. - -The Cruel Crane Outwitted. - - -“_The villain though exceeding clever._”--This the Master told when at -Jetavana about a monk who was a tailor. - -There was a monk, says the tradition, living at Jetavana, who was -exceeding skilful at all kinds of things that can be done to a robe, -whether cutting out, or piecing together, or valuing, or sewing it. -Through this cleverness of his he was always engaged in making robes, -until he became known as ‘The robe-maker.’ - -Now what used he to do but exercise his handicraft on some old pieces -of cloth, so as to make out of them a robe soft and pleasant to the -touch; and when he had dyed it, he would steep it in mealy water, and -rub it with a chankshell so as to make it bright and attractive, and -then lay it carefully by. And monks who did not understand robe work, -would come to him with new cloths, and say-- - -“We don’t understand how to make robes. Be so kind as to make this into -a robe for us.” - -Then he would say, “It takes a long time, Brother, before a robe can be -made. But I have a robe ready made. You had better leave these cloths -here and take that away with you.” - -And he would take it out and show it to them. - -And they, seeing of how fine a colour it was, and not noticing any -difference, would give their new cloths to the tailor-monk, and take -the robe away with them, thinking it would last. But when it grew a -little dirty, and they washed it in warm water, it would appear as it -really was, and the worn-out places would show themselves here and -there upon it. Then, too late, they would repent. - -And that monk became notorious, as one who passed off old rags upon -anybody who came to him. - -Now there was another robe-maker in a country village who used to cheat -everybody just like the man at Jetavana. And some monks who knew him -very well told him about the other, and said to him-- - -“Sir! there is a monk at Jetavana who, they say, cheats all the world -in such and such a manner.” - -“Ah!” thought he, “’twould be a capital thing if I could outwit that -city fellow!” - -And he made a fine robe out of old clothes, dyed it a beautiful red, -put it on, and went to Jetavana. As soon as the other saw it, he began -to covet it, and asked him-- - -“Is this robe one of your own making, sir?” - -“Certainly, Brother,” was the reply. - -“Sir! let me have the robe. You can take another for it,” said he. - -“But, Brother, we village monks are but badly provided. If I give you -this, what shall I have to put on?” - -“I have some new cloths, sir, by me. Do you take those and make a robe -for yourself.” - -“Well, Brother! this is my own handiwork; but if you talk like that, -what can I do? You may have it,” said the other; and giving him the -robe made of old rags, he took away the new cloths in triumph. - -And the man of Jetavana put on the robe; but when a few days after he -discovered, on washing it, that it was made of rags, he was covered -with confusion. And it became noised abroad in the order, “That -Jetavana robe-maker has been outwitted, they say, by a man from the -country!” - -And one day the monks sat talking about this in the Lecture Hall, when -the Teacher came up and asked them what they were talking about, and -they told him the whole matter. - -Then the Teacher said, “Not now only has the Jetavana robe-maker taken -other people in in this way, in a former birth he did the same. And not -now only has he been outwitted by the countryman, in a former birth he -was outwitted too.” And he told a tale. - - * * * * * - -Long ago the Bodisat was born to a forest life as the Genius of a tree -standing near a certain lotus pond. - -Now at that time the water used to run short at the dry season in a -certain pond, not over large, in which there were a good many fish. And -a crane thought, on seeing the fish-- - -“I must outwit these fish somehow or other and make a prey of them.” - -And he went and sat down at the edge of the water, thinking how he -should do it. - -When the fish saw him, they asked him, “What are you sitting there for, -lost in thought?” - -“I am sitting thinking about you,” said he. - -“Oh, sir! what are you thinking about us?” said they. - -“Why,” he replied; “there is very little water in this pond, and but -little for you to eat; and the heat is so great! So I was thinking, -‘What in the world will these fish do now?’” - -“Yes, indeed, sir! what _are_ we to do?” said they. - -“If you will only do as I bid you, I will take you in my beak to a -fine large pond, covered with all the kinds of lotuses, and put you -into it,” answered the crane. - -“That a crane should take thought for the fishes is a thing unheard of, -Sir, since the world began. It’s eating us, one after the other, that -you’re aiming at!” - -“Not I! So long as you trust me, I won’t eat you. But if you don’t -believe me that there is such a pond, send one of you with me to go and -see it.” - -Then they trusted him, and handed over to him one of their number--a -big fellow, blind of one eye, whom they thought sharp enough in any -emergency, afloat or ashore. - -Him the crane took with him, let him go in the pond, showed him the -whole of it, brought him back, and let him go again close to the other -fish. And he told them all the glories of the pond. - -And when they heard what he said, they exclaimed, “All right, Sir! You -may take us with you.” - -Then the crane took the old purblind fish first to the bank of the -other pond, and alighted in a Varaṇa-tree growing on the bank there. -But he threw it into a fork of the tree, struck it with his beak, and -killed it; and then ate its flesh, and threw its bones away at the foot -of the tree. Then he went back and called out-- - -“I’ve thrown that fish in; let another come!” - -And in that manner he took all the fish, one by one, and ate them, till -he came back and found no more! - -But there was still a crab left behind there; and the crane thought he -would eat him too, and called out-- - -“I say, good crab, I’ve taken all the fish away, and put them into a -fine large pond. Come along. I’ll take you too!” - -“But how will you take hold of me to carry me along?” - -“I’ll bite hold of you with my beak.” - -“You’ll let me fall if you carry me like that. I won’t go with you!” - -“Don’t be afraid! I’ll hold you quite tight all the way.” - -Then said the crab to himself, “If this fellow once got hold of fish, -he would never let them go in a pond! Now if he should really put me -into the pond, it would be capital; but if he doesn’t--then I’ll cut -his throat, and kill him!” So he said to him-- - -“Look here, friend, you won’t be able to hold me tight enough; but we -crabs have a famous grip. If you let me catch hold of you round the -neck with my claws, I shall be glad to go with you.” - -And the other did not see that he was trying to outwit him, and agreed. -So the crab caught hold of his neck with his claws as securely as with -a pair of blacksmith’s pincers, and called out, “Off with you, now!” - -And the crane took him and showed him the pond, and then turned off -towards the Varaṇa-tree. - -“Uncle!” cried the crab, “the pond lies that way, but you are taking me -this way!” - -“Oh, that’s it, is it!” answered the crane. “Your dear little uncle, -your very sweet nephew, you call me! You mean me to understand, I -suppose, that I am your slave, who has to lift you up and carry you -about with him! Now cast your eye upon the heap of fish-bones lying at -the root of yonder Varaṇa-tree. Just as I have eaten those fish, every -one of them, just so I will devour you as well!” - -“Ah! those fishes got eaten through their own stupidity,” answered the -crab; “but I’m not going to let you eat _me_. On the contrary, it is -_you_ that I am going to destroy. For you in your folly have not seen -that I was outwitting you. If we die, we die both together; for I will -cut off this head of yours, and cast it to the ground!” And so saying, -he gave the crane’s neck a grip with his claws, as with a vice. - -Then gasping, and with tears trickling from his eyes, and trembling -with the fear of death, the crane beseeched him, saying, “O my Lord! -Indeed I did not intend to eat you. Grant me my life!” - -“Well, well! step down into the pond, and put me in there.” - -And he turned round and stepped down into the pond, and placed the crab -on the mud at its edge. But the crab cut through its neck as clean as -one would cut a lotus-stalk with a hunting-knife, and then only entered -the water! - -“When the Genius who lived in the Varaṇa-tree saw this strange affair, -he made the wood resound with his plaudits, uttering in a pleasant -voice the verse-- - - “The villain, though exceeding clever, - Shall prosper not by his villany. - He may win indeed, sharp-witted in deceit, - But only as the Crane here from the Crab!” - - * * * * * - -When the Teacher had finished this discourse, showing that “Not -now only, O mendicants, has this man been outwitted by the country -robe-maker, long ago he was outwitted in the same way,” he established -the connexion, and summed up the Jātaka, by saying, “At that time he -was the Jetavana robe-maker, the crab was the country robe-maker, but -the Genius of the Tree was I myself.” - - -END OF THE STORY OF THE CRUEL CRANE OUTWITTED.[336] - - - - -No. 39. - -NANDA JĀTAKA. - -Nanda on the Buried Gold. - - -“_The golden heap, methinks._”--This the Master told while at Jetavana, -about a monk living under Sāriputta. - -He, they say, was meek, and mild of speech, and served the Elder with -great devotion. Now on one occasion the Elder had taken leave of the -Master, started on a tour, and gone to the mountain country in the -south of Magadha. When they had arrived there, the monk became proud, -followed no longer the word of the Elder; and when he was asked to do a -thing, would even become angry with the Elder. - -The Elder could not understand what it all meant. When his tour was -over, he returned again to Jetavana; and from the moment he arrived -at the monastery, the monk became as before. This the Elder told the -Master, saying-- - -“Lord! there is a mendicant in my division of the Order, who in one -place is like a slave bought for a hundred, and in another becomes -proud, and refuses with anger to do what he is asked.” - -Then the Teacher said, “Not only now, Sāriputta, has the monk behaved -like that; in a former birth also, when in one place he was like a -slave bought for a hundred, and in another was angrily independent.” - -And at the Elder’s request he told the story. - - * * * * * - -Long ago, when Brahma-datta was reigning in Benāres, the Bodisat came -to life again as a landowner. He had a friend, also a landowner, who -was old himself, but whose wife was young. She had a son by him; and he -said to himself-- - -“As this woman is young, she will, after my death, be taking some -husband to herself, and squandering the money I have saved. What, now, -if I were to make away with the money under the earth?” - -And he took a slave in the house named Nanda, went into the forest, -buried the treasure in a certain spot of which he informed the slave, -and instructed him, saying, “My good Nanda! when I am gone, do you let -my son know where the treasure is; and be careful the wood is not sold!” - -Very soon after he died; and in due course his son became of age. And -his mother said to him “My dear! your father took Nanda the slave with -him, and buried his money. You should have it brought back, and put the -family estates into order.” - -And one day he accordingly said to Nanda, “Uncle! is there any money -which my father buried?” - -“Yes, Sir!” said he. - -“Where is it buried?” - -“In the forest, Sir.” - -“Then come along there.” And taking a spade and a bag, he went to the -place whereabouts the treasure was, and said, “Now, uncle, where is the -money?” - -But when Nanda had got up on to the spot above the treasure, he became -so proud of it, that he abused his young master roundly, saying, “You -servant! You son of a slave-girl! Where, then, did you get treasure -from here?” - -The young master made as though he had not heard the abuse; and simply -saying, “Come along, then,” took him back again. But two or three days -after he went to the spot again; when Nanda, however, abused him as -before. - -The young man gave him no harsh word in reply, but turned back, saying -to himself,-- - -“This slave goes to the place fully intending to point out the -treasure; but as soon as he gets there, he begins to be insolent. -I don’t understand the reason of this. But there’s that squire, my -father’s friend. I’ll ask him about it, and find out what it is.” - -So he went to the Bodisat, told him the whole matter, and asked him the -reason of it. - -Then said the Bodisat, “On the very spot, my young friend, where Nanda -stands when he is insolent, there must your father’s treasure be. So as -soon as Nanda begins to abuse you, you should answer, ‘Come now, slave, -who is it you’re talking to?’ drag him down, take the spade, dig into -that spot, take out the treasure, and then make the slave lift it up -and carry it home!” And so saying he uttered this verse-- - - “The golden heap, methinks, the jewelled gold, - Is just where Nanda, the base-born, the slave, - Thunders out swelling words of vanity!” - -Then the young squire took leave of the Bodisat, went home, took Nanda -with him to the place where the treasure was, acted exactly as he had -been told, brought back the treasure, put the family estates into -order; and following the exhortations of the Bodisat, gave gifts, and -did other good works, and at the end of his life passed away according -to his deeds. - - * * * * * -When the Teacher had finished this discourse, showing -how formerly also he had behaved the same, he established -the connexion, and summed up the Jātaka, “At that -time Nanda was the monk under Sāriputta, but the wise -squire was I myself.” - - -END OF THE STORY OF NANDA ON THE BURIED GOLD.[337] - - - - -No. 40. - -KHADIRANGĀRA JĀTAKA. - -The Fiery Furnace. - - -“_Far rather will I fall into this hell._”--This the Master told while -at Jetavana, about Anātha Piṇḍika. - -For Anātha Piṇḍika having squandered fifty-four thousands of thousands -in money on the Buddhist Faith about the Monastery, and holding nothing -elsewhere in the light of a treasure, save only the Three Treasures -(the Buddha, the Truth, and the Order), used to go day after day to -take part in the Three Great Services, once in the morning, once after -breakfast, and once in the evening. - -There are intermediate services too. And he never went empty-handed, -lest the lads, and the younger brethren, should look to see what he -might have brought. When he went in the morning he would take porridge; -after breakfast ghee, butter, honey, molasses, and so on; in the -evening perfumes, garlands, and robes. Thus offering day after day, the -sum of his gifts was beyond all measure. Traders, too, left writings -with him, and took money on loan from him up to eighteen thousands of -thousands, and the great merchant asked it not again of them. Other -eighteen thousands of thousands, the property of his family, was put -away and buried in the river bank; and when the bank was broken in by -a storm they were washed away to the sea, and the brazen pots rolled -just as they were--closed and sealed--to the bottom of the ocean. In -his house again a constant supply of rice was ordered to be kept in -readiness for five hundred members of the Order, so that the Merchant’s -house was to the Order like a public pool dug where four high roads -meet; and he stood to them in the place of father and mother. On that -account even the Supreme Buddha himself used to go to his residence; -and the Eighty Chief Elders also; and the number of other monks coming -and going was beyond measure. - -Now his mansion was seven stories high, and there were seven great -gates to it, with battlemented turrets over them; and in the fourth -turret there dwelt a fairy who was a heretic. When the Supreme Buddha -entered the house, she was unable to stop up above in the turret, but -used to bring her children downstairs and stand on the ground floor; -and so she did when the Eighty Chief Elders, or the other monks were -coming in or going out.[338] - -And she thought, “So long as this mendicant Gotama and his disciples -come to the house, there is no peace for me. I can’t be eternally going -downstairs again and again, to stand on the ground floor; I must manage -so that they come no more to the house.” - -So one day, as soon as the chief business manager had retired to rest, -she went to him, and stood before him in visible shape. - -“Who’s there?” said he. - -“It’s I; the Fairy who dwells in the turret over the fourth gate.” - -“What are you come for?” - -“You are not looking after the Merchant’s affairs. Paying no thought -to his last days, he takes out all his money, and makes the mendicant -Gotama full of it. He undertakes no business, and sets no work on foot. -Do you speak to the Merchant so that he may attend to his business; -and make arrangements so that that mendicant Gotama and his disciples -shall no longer come to the place.” - -But the other said to her, “O foolish Fairy! the Merchant in spending -his money spends it on the religion of the Buddhas, which leadeth to -salvation. Though I should be seized by the hair, and sold for a slave, -I will say no such thing. Begone with you!” - -Another day the Fairy went to the Merchant’s eldest son, and persuaded -him in the same manner. But he refused her as before. And to the -Merchant himself she did not dare to speak. - -Now by constantly giving gifts, and doing no business, the Merchant’s -income grew less and less, and his wealth went to ruin. And as he -sank more and more into poverty, his property, and his dress, and -his furniture, and his food were no longer as they had been. He -nevertheless still used to give gifts to the Order; but he was no -longer able to give of the best. - -One day when he had taken his seat, after saluting the Teacher, he said -to him, “Well, householder! are gifts still given at your house?” - -“They are still being given, Lord,” said he, “but only a mere trifle of -stale second day’s porridge.” - -Then said the Master to him, “Don’t let your heart be troubled, -householder, that you give only what is unpleasant to the taste. -For if the heart be only right, a gift given to Buddhas, or Pacceka -Buddhas,[339] or their disciples, can never be otherwise than right. -And why? Through the greatness of the result. For that he who can -cleanse his heart can never give unclean gifts is declared in the -passage-- - - If only there be a believing heart, - There is no such thing as a trifling gift - To the Mortal One, Buddha, or his disciples. - There is no such thing as a trifling service - To the Buddhas, to the Illustrious Ones; - If you only can see the fruit that may follow, - E’en a gift of stale gruel, dried up, without salt! - -And again he said to him, “Householder! although the gift you are -giving is but poor, you are giving it to the Eight Noble Beings.[340] -Now when I was Velāma, and gave away the Seven Treasures, ransacking -the whole continent of India to find them, and kept up a great -donation, as if I had turned the five great rivers into one great mass -of water, yet I attained not even to taking refuge in the Three Gems, -or to keeping the Five Precepts, so unfit were they who received the -gifts. Let not your heart be troubled, therefore, because your gifts -are trifling.” And so saying, he preached to him the Velāmika Sutta. - -Now the Fairy, who before had not cared to speak to the Merchant, -thinking, “Now that this man has come to poverty, he will listen to -what I say,” went at midnight to his chamber, and appeared in visible -shape before him. - -“Who’s there?” said the Merchant on seeing her. - -“’Tis I, great Merchant; the Fairy who dwells in the turret over the -fourth gate.” - -“What are you come for?” - -“Because I wish to give you some advice.” - -“Speak, then.” - -“O great Merchant! you take no thought of your last days. You regard -not your sons and daughters. You have squandered much wealth on the -religion of Gotama the mendicant. By spending your money for so long -a time, and by undertaking no fresh business, you have become poor -for the sake of the mendicant Gotama. Even so you are not rid of the -mendicant Gotama. Up to this very day the mendicants swarm into your -house. What you have lost you can never restore again; but henceforth -neither go yourself to the mendicant Gotama, nor allow his disciples to -enter your house. Turn not back even to behold the mendicant Gotama, -but attend to your own business, and to your own merchandize, and so -reestablish the family estates.” - -Then said he to her, “Is this the advice you have to offer me?” - -“Yes; this is it.” - -“He whose power is Wisdom has made me immovable by a hundred, or -thousand, or even a hundred thousand supernatural beings such as you. -For my faith is firm and established like the great mountain Sineru. -I have spent my wealth on the Treasure of the Religion that leads -to Salvation. What you say is wrong; it is a blow that is given to -the Religion of the Buddhas by so wicked a hag as you are, devoid of -affection. It is impossible for me to live in the same house with you. -Depart quickly from my house, and begone elsewhere!” - -When she heard the words of the converted, saintly disciple, she -dared not stay; and going to the place where she dwelt, she took -her children by the hand, and went away. But though she went, she -determined, if she could get no other place of abode, to obtain the -Merchant’s forgiveness, and return and dwell even there. So she went to -the guardian god of the city, and saluted him, and stood respectfully -before him. - -“What are you come here for?” said he. - -“Sir! I have been speaking thoughtlessly to Anātha Piṇḍika; and he, -enraged with me, has driven me out from the place where I dwelt. -Take me to him, and persuade him to forgive me, and give me back my -dwelling-place.” - -“What is it you said to him?” - -“’Henceforth give no support to the Buddha, or to the Order of -Mendicants, and forbid the mendicant Gotama the entry into your house.’ -This, Sir, is what I said.” - -“You said wrong. It was a blow aimed at religion. I can’t undertake to -go with you to the Merchant!” - -Getting no help from him, she went to the four Archangels, the -guardians of the world. And when she was refused by them in the same -manner, she went to Sakka, the King of the Gods, and telling him the -whole matter, besought him urgently, saying, “O God! deprived of my -dwelling-place, I wander about without a shelter, leading my children -by the hand. Let me in your graciousness be given some place where I -may dwell!” - -And he, too, said to her, “You have done wrong! You have aimed a blow -at the religion of the Conqueror. It is impossible for me to speak on -your behalf to the Merchant. But I can tell you one means by which the -Merchant may pardon you.” - -“It is well, O God. Tell me what that may be!” - -“People have had eighteen thousands of thousands of money from the -Merchant on giving him writings. Now take the form of his manager, -and without telling anybody, take those writings, surround yourself -with so many young ogres, go to their houses with the writings in one -hand, and a receipt in the other, and stand in the centre of the house -and frighten them with your demon power, and say, ‘This is the record -of your debt. Our Merchant said nothing to you in byegone days; but -now he is fallen into poverty. Pay back the moneys which you had from -him.’ Thus, by displaying your demon power, recover all those thousands -of gold, and pour them into the Merchant’s empty treasury. There was -other wealth of his buried in the bank of the river Aciravatī, which, -when the river-bank was broken, was washed away to the sea. Bring that -back by your power, and pour it into his treasury. In such and such a -place, too, there is another treasure of the sum of eighteen thousands -of thousands, which has no owner. That too bring, and pour it into his -empty treasury. When you have undergone this punishment of refilling -his empty treasury with these fifty-four thousands of thousands, you -may ask the Merchant to forgive you.” - -“Very well, my Lord!” said she; and agreed to what he said, and brought -back all the money in the way she was told; and at midnight entered the -Merchant’s bed-chamber, and stood before him in visible shape. - -“Who’s there?” said he. - -“It is I, great Merchant! the blind and foolish Fairy who used to dwell -in the turret over your fourth gate. In my great and dense stupidity, -and knowing not the merits of the Buddha, I formerly said something to -you; and that fault I beg you to pardon. For according to the word of -Sakka, the King of the Gods, I have performed the punishment of filling -your empty treasury with fifty-four thousands of thousands I have -brought--the eighteen thousands of thousands owing to you which I have -recovered, the eighteen thousands of thousands lost in the sea, and -eighteen thousands of thousands of owner-less money in such and such -a place. The money you spent on the monastery at Jetavana is now all -restored. I am in misery so long as I am allowed no place to dwell in. -Keep not in your mind the thing I did in my ignorance, but pardon me, O -great Merchant!” - -When he heard what she said, Anātha Piṇḍika thought, “She is a goddess, -and she says she has undergone her punishment, and she confesses her -sin. The Master shall consider this, and make his goodness known. I -will take her before the Supreme Buddha.” And he said to her, “Dear -Fairy! if you wish to ask me to pardon you, ask it in the presence of -the Buddha!” - -“Very well. I will do so,” said she. “Take me with you to the Master!” - -To this he agreed. And when the night was just passing away, he took -her, very early in the morning, to the presence of the Master; and told -him all that she had done. - -When the Master heard it, he said “You see, O householder, how the -sinful man looks upon sin as pleasant, so long as it bears no fruit; -but when its fruit ripens, then he looks upon it as sin. And so the -good man looks upon his goodness as sin so long as it bears no fruit; -but when its fruit ripens, then he sees its goodness.” And so saying, -he uttered the two stanzas in the Scripture Verses: - - The sinner thinks the sin is good, - So long as it hath ripened not; - But when the sin has ripened, then - The sinner sees that it was sin! - - The good think goodness is but sin, - So long as it hath ripened not; - But when the good has ripened, then - The good man sees that it was good! - -And at the conclusion of the verses the Fairy was established in the -Fruit of Conversion. And she fell at the wheel-marked feet of the -Teacher, and said, “My Lord! lustful, and infidel, and blind as I was, -I spake wicked words in my ignorance of your character. Grant me thy -pardon!” - -Then she obtained pardon both from the Teacher and from the Merchant. - -On that occasion Anātha Piṇḍika, began to extol his own merit in the -Teacher’s presence, saying, “My Lord! though this Fairy forbad me to -support the Buddha, she could not stop me; and though she forbad me to -give gifts, I gave them still. Shall not this be counted to my merit, -O my Lord?” - -But the Teacher said, “You, O householder, are a Converted person, and -one of the Elect disciples. Your faith is firm, you have the clear -insight of those who are walking in the First Path. It is no wonder -that you were not turned back at the bidding of this weak Fairy. But -that formerly the wise who lived at a time when a Buddha had not -appeared, and when knowledge was not matured, should still have given -gifts, though Māra, the Lord of the angels of the Realms of Lust, stood -in the sky, and told them to give no gifts; and showing them a pit full -of live coals eighty cubits deep, called out to them, ‘If you give the -gift, you shall be burnt in this hell’--that was a wonder!” - -And at the request of Anātha Piṇḍika, he told the tale. - - * * * * * - -Long ago, when Brahma-datta was reigning in Benāres, the Bodisat came -to life in the family of the Treasurer of Benāres, and was brought up -in much luxury, like a prince. And he arrived in due course at years of -discretion; and even when he was but sixteen years old he had gained -the mastery over all branches of knowledge. - -At the death of his father he was appointed to the office of Treasurer, -and had six Gift-halls built,--four at the four gates, and one in the -midst of the city, and one at the entrance to his mansion. And he gave -Gifts, and kept the Precepts, and observed the Sabbath-days. - -Now one day when pleasant food of all sweet tastes was being taken in -for the Bodisat at breakfast-time, a Pacceka Buddha, who had risen from -a seven days’ trance, saw that the time had come for him to seek for -food. And thinking he ought to go that day to the door of the Benāres -Treasurer’s house, he washed his face with water from the Anotatta -lake, and used a toothpick made from the betel-creeper, put on his -lower robe as he stood on the table-land of Mount Manosilā, fastened -on his girdle, robed himself, took a begging-bowl he created for the -purpose, went through the sky, and stood at the door of the house just -as the breakfast was being taken in to the Bodisat. - -As soon as the Bodisat saw him, he rose from his seat, and looked at a -servant who was making the preparations. - -“What shall I do, Sir?” said he. - -“Bring the gentleman’s bowl,” said his master. - -That moment Māra the Wicked One was greatly agitated, and rose up, -saying, “It is seven days since this Pacceka Buddha received food. If -he gets none to-day, he will perish. I must destroy this fellow, and -put a stop to the Treasurer’s gift.” - -And he went at once and caused a pit of live coals, eighty fathoms -deep, to appear in the midst of the house. And it was full of charcoal -of Acacia-wood; and appeared burning and flaming, like the great hell -of Avīci. And after creating it, he himself remained in the sky. - -When the man, who was coming to fetch the bowl, saw this, he was -exceeding terrified, and stopped still. - -“What are you stopping for, my good man?” asked the Bodisat. - -“There is a great pit of live coals burning and blazing in the very -middle of the house, Sir!” said he. And as people came up one after -another, they were each overcome with fear, and fled hastily away. - -Then thought the Bodisat, “Vasavatti Māra must be exerting himself -with the hope of putting an obstacle in the way of my almsgiving. But -I am not aware that I can be shaken by a hundred or even a thousand -Māras. This day I will find out whether my power or Māra’s--whether my -might or Māra’s--is the greater.” - -And he himself took the dish of rice just as it stood there ready, and -went out, and stood on the edge of the pit of fire; and looking up to -the sky, saw Māra, and said-- - -“Who are you?” - -“I am Māra,” was the reply. - -“Is it you who created this pit of fire?” - -“Certainly, I did it.” - -“And what for?” - -“Simply to put a stop to your almsgiving, and destroy the life of that -Pacceka Buddha!” - -“And I’ll allow you to do neither the one nor the other. Let us see -this day whether your power or mine is the greater!” And still standing -on the edge of the pit of fire, he exclaimed-- - -“My Lord, the Pacceka Buddha! I will not turn back from this pit of -coal, though I should fall into it headlong. Take now at my hands the -food I have bestowed, even the whole of it.” And so saying, he uttered -the stanza: - - “Far rather will I fall into this hell - Head downwards, and heels upwards, of my own - Accord, than do a deed that is unworthy! - Receive then, Master, at my hands, this alms!” - -And as he so said, he held the dish of rice with a firm grasp, and -walked right on into the fiery furnace! - -And that instant there arose a beautiful large lotus-flower, up and up, -from the bottom of the depth of the fiery pit, and received the feet of -the Bodisat. And from it there came up about a peck of pollen, and fell -on the Great Being’s head, and covered his whole body with a sprinkling -of golden dust. Then standing in the midst of the lotus-flower, he -poured the food into the Pacceka Buddha’s bowl. - -And he took it, and gave thanks, and threw the bowl aloft; then rose -himself into the sky, in the sight of all the people; and treading as -it were on the clouds whose various shapes formed a bolt across the -heavens, he passed away to the mountain regions of Himālaya. - -Māra too, sorrowing over his defeat, went away to the place where he -dwelt. - -But the Bodisat, still standing on the lotus, preached the Law to the -people in praise of charity and righteousness; and then returned to his -house, surrounded by the multitude. And he gave gifts, and did other -good works his life long, and then passed away according to his deeds. - - * * * * * - -The Teacher then concluded this discourse in illustration of his words, -“This is no wonder, O householder, that you, having the insight of -those who are walking in the First Path, should now have been unmoved -by the Fairy; but what was done by the wise in former times, that -was the wonder.” And he established the connexion, and summed up the -Jātaka, by saying, “There the then Pacceka Buddha died, and on his -death no new being was formed to inherit his Karma; but he who gave -alms to the Pacceka Buddha, standing on the lotus after defeating the -Tempter, was I myself.” - - -END OF THE STORY OF THE FIERY FURNACE.[341] - - -END OF BOOK I. CHAPTER IV. - - - - -INDEX. - - - The names mentioned in the Tables following the Introduction are not - included in this Index, as the Table in which any name should occur - can easily be found from the Table of Contents. The names of the - Jātakas as far as published in Mr. Fausböll’s text are included in - this Index, the reference being to the number of the story; all the - other references are to the pages in this volume. - - In Pāli pronounce vowels as in Italian, consonants as in English - (except c = _ch_, n̅ = _ny_, ŋ = _ng_), and place the accent on the - long syllable. This is a rough rule for practical use. Details and - qualifications may be seen in my manual ’Buddhism,’ pp. 1, 2. - - - Abbhantara Jātaka No. 281 - - Abhidhamma, lxiv, 106 - - Abhiṇha Jātaka No. 27 - - Abhisambuddha-gāthā, lxxvi - - Ādiccupaṭṭhāna Jātaka No. 175 - - Æsop, vii, xi, xxxi-xxxv - - Afghanistan, xliii - - Age, virtue of reverence to, 310, 320 - - Aggika Jātaka No. 129 - - Ājañña Jātaka No. 24 - - Ajita, Brāhman and Bodisat, 39 - - Akālarāvi Jātaka No. 119 - - Akataññū Jātaka No. 90 - - Āḷāra Kālāma, 111, 89 - - Alīna-citta Jātaka No. 156 - - Amarāvatī, a city, 23 - - Amba Jātaka No. 124 - - Anabhirati Jātakas Nos. 65, 185 - - Anātha-piṇḍika, 130, 326-330 - - - Aṇḍabhūtā Jātaka No. 62 - - Andhapura, a city, 153 - - Angels open the gate for Gotama, 83; - the four guardian (Loka pāla), 110, 92; - foolishly doubt regarding the Buddha, 90, 105 - - Anoma, a river, 85 - - Antelope, the greedy, 212 - - Antelope, the wily, 237 - - Anūpiya, a grove, 87 - - Anusāsika Jātaka No. 115 - - Apadāna, lxxiv - - Apaṇṇaka Jātaka No. 1 - - Arabian Nights, xlii - - Arabian story-books, xxix, xxx - - Araka Jātaka No. 169 - - Arahats, outward signs of, 87; - unconsciousness, a supposed condition of, 90; - indifferent to worldly things, 120 - Ārāma-dūsa Jātaka Nos. 46, 268 - - Archery, 76 - - Arindama, King and Bodisat, 69 - - Asadisa Jātaka No. 187 - - Asampadāna Jātaka No. 131 - - Asaŋkheyya, an æon, 105 - - Asaŋkiya Jātaka No. 76 - - Asātamanta Jātaka No. 61 - - Asatarūpa Jātaka No. 100 - - Asi-lakkhana Jātaka No. 126 - - Asitābhu Jātaka. No. 234 - - Ass in the Lion’s Skin, v - - Assaji, the fifth convert, 113, 118 - - Assaka Jātaka No. 207 - - Astrology, 168, 185 - - Astronomy, 150 - - Atideva, Brāhman and Bodisat, 39 - - Atīta-vatthu = Birth Story, lxxiv - - Atthadassin, a monk in Ceylon, 1; - _see_ Buddha, No. 17 - - Atthassa-dvāra Jātaka No. 84 - - Atula, Nāga-, King and Bodisat, 38, 48 - - Avadānas, _see_ Apadāna - - - Babbu Jātaka No. 137 - - Babrius, the Greek fabulist, xxxiii - - Bāhiya Jātaka No. 108 - - Baka Jātaka No. 38 - - Bandhana-mokkha Jātaka No. 120 - - Bandhanāgāra Jātaka No. 201 - - Baptism, 71 - - Bark, clothes of, 8 - - Barlaam and Josaphat, xxxvi-xli - - Baronius, martyrologist, xxxix - - Beal, the Rev. S., quoted, 111 - - Begging for food, 125 - - Bells, 91, 111 - - Benares muslin, 86 - - Benfey, Professor, _see_ Pancha Tantra - - Berachia, author of a Hebrew storybook, 277 - - Betting, 267, 268 - - Bhaddasāla Jātaka, 186 - - Bhaddiya the third convert, 113 - - Bhaddiya the happy-minded, 190 - - Bhadra-ghaṭa Jātaka No. 291 - - Bhalluka, a merchant, 110 - - Bharhut sculptures, lix, 193, 233 - - Bharu Jātaka No. 213 - - Bhavas, the three, 81 - - Bherivāda Jātaka No. 59 - - Bhīmasena Jātaka No. 80 - - Bhojājānīya Jātaka No. 23 - - Bhoja, a Brāhman, 72 - - Bhoja horses, 245 - - Bidpai, the Bactrian fabulist, xliv, lxxi - - Bigandet, 111 - - Big-red, name of an ox, 275 - - Biḷāra Jātaka No. 128 - - Bimbisāra, king of Rājagaha, 114 - - Bird-catching, 296 - - Birds and the burning tree, 308 - - Birds, _see_ Quail, Partridge, etc. - - Blackie, the old woman’s bull, 271 - - Bodisat = Josaphat, xxxvii - - Bodisats, 53 - - Body, contempt of the, 200 - - Bowl, the Buddha’s begging-, 87, 93, 94, 110 - - Brāhma subservient to Gotama, 66, 92, 97, 102 - - Brāhman and goat, 266 - - Brāhman and his bet, 267, 268 - - Brāhmans, good men are the true, 260 - - Brāhmans and Buddhists, xxviii - - Brass, ornaments and water-pots of, 154, 5, 6 - - Buddha. - _a._ Former Buddhas, 52 - 1-3. Taṇhaŋkara Medhaŋkara Saranaŋkara, 52 - 4. Dīpaŋkara, 8-31, 126 - 5. Kondañña, 31, 32, 33, 126 - 6. Maŋgala, 34 - 7. Sumana, 38 - 8. Revata, 39 - 9. Sobhita, 39 - 10. Anomadassin, 40 - 11. Paduma, 41 - 12. Nārada, 41 - 13. Padumuttara, 42 - 14. Sumedha, 43 - 15. Sujāta, 43 - 16. Piyadassin, 44 - 17. Atthadassin, 45 - 18. Dhammadassin, 46 - 19. Siddhattha, 46 - 20. Tissa, 47 - 21. Phussa, 47 - 22. Vipassin, 48 - 23. Sikhin, 49 - 24. Vessabhū, 49 - 25. Kakusandha, 50 - 26. Koṇāgamana, 51 - 27. Kassapa, 86, 51 - _b._ Gotama the Buddha, life of, 60-130; - date of death of, lvi - - Buddhadeva, a monk in Ceylon, 2 - - Buddhaghosa, lxiii-lxv - - Buddhamitta, a monk in Ceylon, 2 - - Buddhavaŋsa, liv, lvi, 3-54, 29 - - Bull who lost a bet, 266 - - Bull who earned wages, 271 - - - Candābha Jātaka No. 135 - - Canda-kinnara Jātaka No. 128 - - Canonization, xxxviii - - Caravans, Jātakas Nos. 1 and 2 - - Cariyā Piṭaka, liii - - Caste, 61 - - Catumaṭṭa Jātaka No. 187 - - Channa, 81-87 - - Charity, power of, 101 - - City cheats and country fools, 316 - - Council of the Disciples (Sāvaka-sannipāta), 119 - - Crab, the, with the famous grip, 319 - - Crane, the cruel, outwitted, 317 - - Crane, the good, and the live fish, 288 - - Credulity, sin of, 80 - - Crocodiles in a drop of water, 309 - - Crow and fox, viii - - Crow and jackal, xii - - Crows and owls, feud between, 291 - - Cucumbers, the golden, 288 - - Cullaka-seṭṭhi Jātaka No. 4 - - Cup, the wishing, xxi - - - Dabba, the Mallian, 172 - - Daddara Jātaka No. 172 - - Dadhi-vāhana Jātaka No. 186 - - Dāgaba of the Diadem, 86; - of Kanthaka’s Staying, 84; - of the Steadfast Gaze, 106; - of the Jewelled Cloister, 106; - of the Hair-relics, 110 - - Dancing women, 81 - - Davids, the Rev. T. W., xl - - Dead, feast in honour of, 226 - - Deer, loses his herd by foolishness (Jātaka No. 11), 195; - saves his herd by self-sacrifice (Jātaka No. 12), 205; - who would not learn, 219; - the cunning, 221 - - Deer forest, the, near Benares, 111 - - Delusion, one of the three great sins, 80, 164 - - Demons, red-eyed, and bold, and shadowless, 143 - - Demon of water, 181, 233 - - Dennys, Dr., ‘Folklore of China,’ xlv - - Desert demons, _see_ Jātaka No. 1 - - Devadaha, a village, 65 - - Devadatta, 156, 194, 257 - - Deva-dhamma Jātaka No. 6 - - Dhaja, a Brāhman, 72 - - Dhammadhaja Jātaka No. 220 - - Dhammaka, a mountain, 7 - - Dhammapada, _see_ Piṭaka - - Dhammapada Commentary, 123 - - Dhammapāla Jātaka, 126, 129 - - Dhanapālaka, 88 - - Dīgha Nikāya, repeaters of, 78 - - Diptychs in the early Christian church, xxxviii - - Divyāvadāna quoted, 185 - - Dog and elephant, 263 - - Dog who turned preacher, 240 - - Double miracle (by the Buddha), 105, 123, 164; - (by Little Roadling), 165 - - Dubbaca Jātaka No. 116 - - Dubbala-kaṭṭha Jātaka No. 105 - - Duddada Jātaka No. 180 - - Dummedha Jātaka Nos. 50, 122 - - Durājana Jātaka No. 64 - - Dūta Jātaka No. 260 - - - Earthquakes, miraculous, 33, 58, 118 - - East, facing towards the, 67, 96 - - Eclipse, 253 - - Ekapada Jātaka No. 238 - - Ekapaṇṇa Jātaka No. 149 - - Elephant, Māra’s mystic, 97, 99, 101 - - Elephant’s feet, of gold, 182 - - Elephant, the gentle, 259-262 - - Elephant and dog, 263 - - Elephant, monkey, and partridge, 312 - - Emetic, 243 - - Erasmus quoted, vii - - Evil communications, etc., xxi, 257-262 - - Evil to be overcome with good, xxv, xxviii - - Execution by elephants, 281 - - - Fairy, story about a, 216 - - Fetish worship, xxi - - Fiery furnace, story of the, 316 - - Fire-god conquered by a quail, 304 - - Fire restrained in presence of the Buddha, 303 - - Fire worshippers, 114, 115 - - Fire, origin of jungle-, 308 - - Fish and his wife (No. 34), 299 - - Fish choose the Leviathan as their king, 291 - - Fish and the good crane, 288 - - Fish and the cruel crane, 317 - - Flying, accomplishment of Arahats, 122 - - Flying of Pacceka Buddhas, 335; - by means of a gem, xix - - Fowler and the quails, 296-298 - - Fox and crow, xiii - - - Gagga Jātaka No. 155 - - Gahapati Jātaka No. 199 - - Gāmaṇi-canda Jātaka No. 257 - - Gaŋgeyya Jātaka No. 205 - - Garahita Jātaka No. 219 - - Gayā-sīsa hill near Rājagaha, 114, 257 - - Gesta Romanorum, xlvi - - Ghatāsana Jātaka No. 133 - - Ghaṭikāra, an archangel, 86, 93 - - Gift-halls, 334 - - Gifts, trifling, of great value, 329 - - Gijjha Jātaka No. 164 - - Gilchrist, J., translator of Æsop, xxxv - - Giridanta Jātaka No. 184 - - Girly-face, an elephant so called, 259 - - Goat and Brāhman, 226 - - Godha Jātaka Nos. 138, 141 - - Gods, Brāhman and Buddhist, 180-184 - - Godpole’s Æsop in Sanskrit, xxxv - - Gold of Ophir, xlvii - - Gold, buried, 323, 326 - - Gold dishes, 156 - - Golden Hill, 63, 71 - - Goldsmith, 251 - - Goose, the Golden, ix, 292, 294 - - Gotama, name of the Buddha, 112 - - Greediness, story against, 214-218 - - Greek and Buddhist fables, xliii - - Guṇa Jātaka No. 157 - - Guṇādhya, poet, lxxiii - - Gūṭhapāna Jātaka No. 227 - - Guttila Jātaka No. 243 - - - Hair, unkempt, a sign of holiness, 69; - the Buddha’s, 86; - Dāgaba of the Hair-relic, 110 - - Halo from the Buddha’s person, 114, 125, 135 - - Haŋsas, ix, 292 - - Hardy, 111 - - Haritamāta Jātaka No. 239 - - Hawkers, 153-157 - - Heaven, war in, 284; the glories of, shown to a sinner, 288 - - Hell becomes filled with light, 103 - - Hire of boats, 155; - carriages, 170 - - Hitopadesa, lxxii - - Horse, _see_ Sindh, Bhoja; - the mythic horse, 82-87; - horse-dealers, 174; - stories of the noble, 244-250; - story of the proud, 251 - - House, figuratively of the individual, 104 - - Hungarian tales, xlii - - Hunters, stories against, 238 - - Hunting, evils of, 206 - - Hymn of triumph, the Buddha’s, 103-105 - - - Illīsa Jātaka No. 78 - - Inda-samāna-gotta Jātaka No. 161 - - Individuality, 104 - - Indra, 85 - - Inherited qualities, liv, lxxxv, 251 - - Isipatana, suburb of Benares, 91 - - - Jackal and crow, xii - - Jāli, a prince, 105 - - Jambu-khādaka Jātaka No. 294 - - Janaka Jātaka No. 52 - - Janapada Kalyāṇī, 128 - - Jarudapāna Jātaka No. 256 - - Jasmine, the Arabian, 82 - - Jātaka Mālā (in Sanskrit), liv - - Jātaka Commentary, the old one, 82 - - Jātaveda the god of fire, 305 - - Jaṭila, a Bodisat, 62 - - Jerome quoted, vii - - Jetavana, a monastery, gift of, 130 - - Jews and Moslems, xxx - - Jewish translators, xxxi - - Jhāna-sodhana Jātaka No. 134 - - John, St., of Damascus, xxxvi, xl - - Jotipāla, Brāhman and Bodisat, 51 - - Jungle-fire stopping before the Buddha, 303 - - - Kacchapa Jātaka. Nos. 178, 215, 273 - - Kacchapa Jātaka, No. 215, translated, ix - - Kāka Jātaka Nos. 140, 146 - - Kakaṇṭaka Jātaka No. 170 - - Kakkara Jātaka No. 209 - - Kakkaṭa Jātaka No. 267 - - Kāḷa Devala, 69 - - Kāḷa Nāgarāja, 94, 97 - - Kāḷa Udayin, 120 - - Kāḷakaṇṇi Jātaka Nos. 83, 192 - - Kālāma, 89, 111 - - Kalaṇḍuka Jātaka No. 127 - - Kalāya-muṭṭhi Jātaka No. 176 - - Kalyāna-dhamma Jātaka No. 171 - - Kalilag and Damnag literature, xxxix - - Kalpa-lasting miracle, 235 - - Kāmanīta Jātaka No. 228 - - Kāmanīta-vilāpa Jātaka No. 297 - - Kammaṭṭhāna, 127 - - Kañcanakkhandha Jātaka No. 56 - - Kandagalaka Jātaka No. 210 - - Kaṇḍina Jātaka No. 13 - - Kaṇha Jātaka No. 29 - - Kaṇhā Jinā, a princess, 105 - - Kanthaka, the mythic horse, 82-87 - - Kanthaka Nivattana Cetiya, 84 - - Kapi Jātaka No. 250 - - Kapota Jātaka No. 42 - - Karma, instances of action of, 161, 164 - - Kāsāva Jātaka No. 221 - - Kassapa of Uruvela, the sixty-second convert, 114 - - Kassapa Brāhman and Bodisat, 44 - - Kassapa Buddha, _see_ Buddha - - Kassapa Kumāra, the Elder, 199, 204 - - Kassapa Mahā Narada, 115 - - Kaṭāhaka Jātaka No. 125 - - Kathā-sarit-Sāgara, lxxii, 168 - - Kāya-vicchinda Jātaka No. 293 - - Keḷi-sīla Jātaka No. 102 - - Kesa-dhātu-vaŋsa, 111 - - Khadiraŋgāra Jātaka No. 40 - - Khaṇḍahala Jātaka, 190 - - Khandhavatta Jātaka No. 203 - - Khanti-vaṇṇana Jātaka No. 225 - - Khara-dhāṭika, a demon, 33 - - Kharādiyā Jātaka No. 16 - - Kharassara Jātaka No. 79 - - Khema, king and Bodisat, 50 - - Khurappa Jātaka No. 265 - - Kimpakka Jātaka No. 85 - - Kingdom of Righteousness, 112 - - Kings chosen by the animals, 292 - - Kings, a lesson for, xxii - - Kiŋsukopama Jātaka No. 248 - - Kinnara Jātaka, 128 - - Kisā Gotomī, 79, 80 - - Komāya-putta Jātaka No. 299 - - Kondanya, a Brāhman, 72, 73; - becomes the first disciple, 112 - - Kosala, a country near Benares, xxiii - - Kosiya Jātaka Nos. 130, 226 - - Kshemendra, Kashmirian poet, lxxiii - - Kuddāla Jātaka No. 70 - - Kuhaka Jātaka No. 89 - - Kukkura Jātaka No. 22 - - Kulāvaka Jātaka No. 31 - - Kumbhīla Jātaka No. 224 - - Kunāla Jātaka, 295 - - Kuṇḍaka-pūva Jātaka No. 109 - - Kusanāḷi Jātaka No. 121 - - Kurudhamma Jātaka No. 276 - - Kuruŋga-miga Jātaka Nos. 21, 206 - - Kūṭa-vāṇija Jātaka No. 218 - - - Lābha-garaha Jātaka No. 287 - - La Fontaine’s fables, vii, xi, xlii - - Lakkhaṇa, a Brāhman, 72 - - Lakkhaṇa Jātaka No. 11 - - Lalita Vistara, 104, 87 - - Lamp, the wonderful, xxi - - Laṭṭhivanuyyāna (grove of reeds), 116 - - Leviathan, king of the fish, 292 - - Life like living in a house on fire, 81 - - Lion of the vermilion plain, 11 - - Lion as Bodisat, 40 - - Lion, the Buddha walks like a, 93 - - Lion, the Buddha mighty in voice as a, 135 - - Lion and tiger, 214 - - Lion chosen king of the beasts, 292 - - Litta Jātaka No. 91 - - Little-red, name of an ox, 275 - - Lola Jātaka No. 274 - - Lomahaŋsa Jātaka No. 94 - - Losaka Jātaka No. 41 - - Lotus stalks, edible, 140, 143 - - Love, the dart of, 212 - - Lumbini grove, where the Buddha was born, 66 - - - Macala, a village in Magadha, 279 - - Maccha Jātaka Nos. 34, 75, 216 - - Macchudāna Jātaka No. 288 - - Maddī, queen, 105 - - Magadha, land of, 195 - - Magha, a Brāhman, 279 - - Mahā-bharata quoted, xxvii, 185 - - Mahā Māyā, mother of the Buddha, 61 and foll. - - Mahā-nāma, the fourth convert, 113 - - Mahāpadāna, 77 - - Mahā-panāda Jātaka No. 264 - - Mahā-piŋgala Jātaka No. 240 - - Mahā-sāra Jātaka No. 92 - - Mahā-sīlava Jātaka No. 51 - - Mahā-sudassana Jātaka No. 95 - - Mahā-supina Jātaka No. 77 - - Mahā Vaŋsa quoted, 111, 264 - - Mahilā-mukha Jātaka No. 26 - - Mahiŋsāsa, Prince, 180 - - Mahiŋsāsaka, race of, 2 - - Mahisa Jātaka No. 278 - - Mahosadha Jātaka, xiv - - Majjhima Desa, the Buddhist Holy Land, 110 - - Makasa Jātaka No. 44 - - Makhā Deva Jātaka No. 9 - - Makkaṭa Jātaka Nos. 173, 174 - - Māluta Jātaka No. 17 - - Mallika, king of Kosala, xxiii - - Mandhātu Jātaka No. 258 - - Maŋgala, ascetic and Bodisat, 46 - - Maŋgala Jātaka No. 87 - - Mañjerika, palace of the Nāga king, 97 - - Maṇi-cora Jātaka No. 194 - - Maṇi-cora-kaṇṭha Jātaka No. 253 - - Maṇi-sūkara Jātaka No. 285 - - Mantin, a Brāhman, 72 - - Māra, the Buddhist Satan, tempts Gotama with sovereignty, 84; - conflict between the Buddha and, 96-101; - the daughters of, 106-108; - as tempter, 335 - - Marriage feast, 276 - - Marriage custom, choice by the woman, 289-292 - - Marks on a child’s body signs of its future, 70, 72, 125 - - Martyrologies, xxxix - - Mataka-bhatta Jātaka No. 18 - - Mātali, Sakka’s charioteer, 286 - - Migadāya, a deer forest near Benares, 111 - - Milk, legend of ‘working in and in,’ 91 - - Milky Way, the, 135 - - Mirage, 141 - - Mittacinti Jātaka No. 114 - - Mittāmitta Jātaka No. 197 - - Mittavinda Jātaka Nos. 82, 104, 369, 439 - - Moggallāna, the chief disciple, 118 - - Monastery, gift of, 118, 130-132 - - Monk, the eight things allowed to a, 87 - - Monkey, partridge, and elephant, 312 - - Monkeys and demon, 232 - - Moon Prince, 180 - - Mora Jātaka No. 159 - - Mucalinda, the king of the cobras, 109 - - Mudulakkhana Jātaka No. 66 - - Mudupāṇi Jātaka No. 262 - - Mūla-pariyāya Jātaka No. 245 - - Muṇika Jātaka No. 30 - - Muslin of Benāres, 36 - - Myth, tale of the Golden Goose a true, 294 - - - Nacca Jātaka No. 32 - - Nāgas, mystic snakes, 85, 88, 94; - king of, sings the Bodisat’s praise, 97 - - Nakkhatta Jātaka No. 49 - - Nakula Jātaka No. 165 - - Nalakapāna, a village and lake, 233 - - Nālaka, 70 - - Nalapāna Jātaka No. 20 - - Nāmasiddhi Jātaka No. 97 - - Nānacchanda Jātaka No. 289 - - Nanda Jātaka No. 39 - - Nanda, the Buddha’s half brother, 128 - - Nandi-visāla Jātaka No. 28 - - Nandiya Jātaka No. 222 - - Naŋgalīsa Jātaka No. 123 - - Naŋguṭṭha Jātaka No. 144 - - Nārada Kassapa, 275 - - Nārada Kassapa Jātaka (the Mahā), 115 - - Nautch girls, 81 - - Nerañjara, a river near Uruvela, 94 - - Nigrodha tree, 91-93 - - Nigrodha-miga Jātaka No. 12 - - Nimi Jātaka, 181 - - Nipāta, division of the Jātaka Book, lxxix - - Nirvāna, 80, 104, 105, 106, 137, 204 - - Numbers, sacred or lucky, 71, 74 - - Nun, leave of relatives required to become a, 199; - charge against a, 202, 203; - attains Nirvana, 204 - - - Offerings, uselessness of, 115 - - Old woman and her black bull, 273 - - Old woman and her golden cucumbers, 288 - - Omens, the thirty-two good, 64, 68, 103; - the four, 73, 78 - - Ophir, probably in India, xlvi; - gold of, xlvii - - Overland route in ancient times, xlvii - - Owls and the crows, 291 - - Ox who envied the pig, 275 - - - Pabbajjā Sutta, 82 - - Pabbata king and Bodisat, 50 - - Pabbatupatthara Jātaka No. 195 - - Paccuppanna-vatthu = Introductory Story, lxxiv - - Pada-gata-sannaya, lxxvii - - Padañjali Jātaka No. 247 - - Paduma Jātaka Nos. 193, 261 - - Pahlavi, ancient Persian, xxix - - Palāyi Jātaka Nos. 229, 230 - - Palmyra fruits, single seeded, 94 - - Palobhana Jātaka No. 263 - - Panāda Jātaka No. 264 - - Pañcāvudha Jātaka No. 55 - - Pañcagaru Jātaka No. 132 - - Pancha Tantra, vii, xi, xxix, lxx - - Paṇḍava, a rock near Rājagaha, 88 - - Paṇṇika Jātaka No. 103 - - Pārāmitās, the Ten Perfections, 18 and foll., 54 and foll. - - Paricchātaka flowers (of heaven), 85 - - Parosahassa Jātaka No. 99 - - Parosata Jātaka No. 101 - - Partridge, monkey, and elephant, 312 - - Peacock, the dancing No. 32 - - Penance not the way to wisdom, 91 - - Petrus de Natalibus, martyrologist, xxxix - - Phædrus, the Latin fabulist, xxxiii - - Phala Jātaka No. 54 - - Piety, name of a woman, 282 - - Pig and ox, 276 - - Piṭakas quoted or referred to:-- - Apadānaŋ, lxxiv - Pabbajjā Sutta, 89 - Mahā-padhāna Sutta, 77, 89 - Sāmañña-phala Sutta, 7 - Dhammapada, xxvii, 109, 137, 158, 178, 185, 197, 199, 209, 239, 253 - Jātaka, _see_ separate titles. - Sutta Nipāta, 185 - Culla Vagga, lii, 314, 193, 177, 190 - Saŋyutta Nikāya, xiii, lii - Aŋguttara Nikāya, lxii - Abhidhamma, lxiv, 106 - Cariyā Piṭaka, liii - Buddhavaŋsa, liv, lxvi - Mahā Vagga, 61 - Vammīka Sutta, 204 - Ratthapāla Sutta, 212 - Sudinna Sutta, 212 - Pārājikaŋ, 212 - Mahā Samaya Sutta, 136 - - Planudes, author of Æsop, xxxii - - Plato quoted, vi - - Pleasing, name of a woman, 282 - - Ploughing festival, 74, 75 - - Puṇṇa-nadī Jātaka No. 214 - - Puṇṇapāti Jātaka No. 53 - - Puṇṇā, slave girl of Sujātā, 92 - - Puppharatta Jātaka No. 147 - - Puṭa-bhatta Jātaka No. 223 - - Puṭa-dūsaka Jātaka No. 280 - - - Quail, the Holy No. 35 - - Quails, Sad Quarrel of the No. 33 - - - Rādhā Jātaka Nos. 145, 198 - - Rāhu, head without a body, 253 - - Rāhula, Gotama’s son, 79, 82, 128, 221 - - Rājagaha, 87 - - Rājāyatana-tree, 109 - - Rājovāda Jātaka No. 151 - - Rāma, a Brāhman, 72; - father of Buddha’s teacher Uddaka, 89 - - Ramma, a city, 9, 26, 27 - - Rammavati, a city, 31 - - Rangoon, 111 - - Rays of light stream from a Buddha, 33 - - Ready-made clothes not to be trusted, 315 - - Renunciation, the Great, 81-84, 186; - garb of, 87; - power of, 100 - - Repeaters of the Scriptures (_Bhān.]akā_), 78 - - Rest-houses for travellers, 282 - - Roadling, story of Great Roadling and Little Roadling, 158-165 - - Robbers’ talk, effect of, 259-261 - - Rohiṇī Jātaka No. 45 - - Romaka Jātaka No. 277 - - Rucira Jātaka No. 275 - - Ruhaka Jātaka No. 191 - - Rukkha-dhamma Jātaka No. 74 - - - Sabbadāṭha Jātaka No. 241 - - Saccakiriyā, solemn appeal made in truth, 235, 241 - - Saccaŋkira Jātaka No. 73 - - Sacrifices, folly of, 226-231 - - Sādhu-sīla Jātaka No. 200 - - Sahajātā, or Connatal Ones, 68 - - Sāketa Jātaka Nos. 68, 237 - - Sakka as Bodisat, 46; - his character in Buddhist tales, xvii; - places the Buddha’s hair in a dāgaba in heaven, 86; - serves the Buddha, 66, 92, 102, 109, 116, 117; - legend of his throne feeling hot, 116; - former birth of the present, 279; - the Bodisat born as, 284; - tempts a mortal, 288; - his presents, xvii - - Sakuṇa Jātaka No. 36 - - Sakuṇagghi Jātaka No. 168 - - Sākyas, the, 123 - - Sālaka Jātaka No. 249 - - Sālitta Jātaka No. 107 - - Sālūka Jātaka Nos. 30, 286 - - Sāmañña-phala Sutta quoted, 7 - - Samāpatti, 89 - - Samiddhi Jātaka No. 167 - - Sammappathāna, 89 - - Sammodamāna Jātaka No. 33 - - Samuddha Jātaka No. 295 - - Sanchi Tope, sculptures at, lix - - Saŋgāmāvacara Jātaka No. 182 - - Sanjaya, a gardener so called, 217 - - Sañjiva Jātaka No. 150 - - Saŋkappa Jātaka No. 251 - - Saŋkha-dhamana Jātaka No. 60 - - Saŋvara Jātaka No. 186 - - Santhava Jātaka No. 162 - - Sap of life, curious legend concerning, 90, 92 - - Sārambha Jātaka No. 88 - - Sāriputta, the chief disciple, 118, 129, 194, 251, 316, 322 - - Satadhamma Jātaka No. 179 - - Satapatta Jātaka No. 279 - - ’Sausages,’ 276 - - Sāvatthi, 130 - - Seal-ring, as pledge, 170 - - Seggu Jātaka No. 217 - - Senāni, a landowner, father of Sujātā, 91 - - Seriva, a country, and a trader, 153 - - Serivāṇija Jātaka No. 3 - - Seven allied kings, 246-249 - - Seyya Jātaka No. 282 - - Shadow, men without, are demons, 143 - - Shakespeare, vii, xlii - - Shield of virtue, 98 - - Siddhattha, name of the Buddha, 73, 89, 96, 105 - - Sigāla Jātaka Nos. 113, 142, 148, 152, 157 - - Signs, the thirty-two bodily, of a Great Being, 70, 72, 91 - - Sīha-camma Jātaka, No. 189, translated, v - - Sīhakoṭṭhuka Jātaka No. 188 - - Sīlānisaŋsa Jātaka No. 190 - - Sīlava-nāga Jātaka No. 72 - - Sīlavīmaŋsana Jātaka Nos. 86, 290, 330, 362 - - Simpson, W., xliii - - Sinbad the Sailor, xli - - Sindh horses, 76, 78 - - Sindhava Jātaka Nos. 254, 266 - - Singi gold, 117 - - Sinhalese version of the Birth Stories, xiii - - Sirens in Buddhist stories, xiv - - Siri Jātaka No. 284 - - Six, the, 310 - - Slave on the buried gold, 322 - - Slaves addressed as ‘uncle,’ 323, 319 - - Slavonic tales, xlii - - Snakes, _see_ Nāga and Mucalinda - - Solomon’s Judgment, xiv, xliv-xlvii - - Somadatta Jātaka No. 211 - - Somadeva, lxii - - Sotthiya, a merchant, 132 - - Sotthiya, the grass-cutter, 95 - - Soul, sermon on, 113 - - Spell, how righteousness was the Bodisat’s, 281 - - Spring, beauties of, 121 - - St. Barlaam, xxxix - - St. John of Damascus, xxxvi - - St. Josaphat, xxxix - - Stag and roe, 211-213 - - Strainer used by monks, 278 - - Struggle, the Great, against sin, 89, 91 - - Suhanu Jātaka No. 158 - - Suka Jātaka No. 255 - - Sūkara Jātaka No. 153 - - Sudassana (Belle Vue) monastery, 9; - city, 42 - - Sudassana, Sujāta-Buddha’s chief disciple, 43; - king and Bodisat, 49 - - Sudatta, a Brāhman, 72 - - Suddodhana, the husband of the Buddha’s mother, 61, 65 and foll., 90, - 119, 126 - - Sujātā Jātaka No. 269 - - Sujāta, a Bodisat, 46 - - Sujātā, legend of her offering to the Buddha, 91-94 - - Sumedha, the Bodisat in the time of Dīpaŋkara, xliii, 2-28 - - Sunakha Jātaka No. 242 - - Suŋsumāra Jātaka No. 208 - - Sun Prince, 180 - - Supaṇṇas, winged creatures, 287, 285, 85, 88 - - Supatta Jātaka No. 292 - - Surāpāna Jātaka No. 81 - - Suruci Jātaka, lxxx - - Suruci, a Brāhman, 34 - - Susima ascetic and Bodisat, 45 - - Susīma Jātaka No. 163 - - Suvaṇṇa-haŋsa Jātaka No. 136 - - Suyāma, a Brāhman, 72; - an archangel, 67 - - - Tailor, the crafty monk who was a, 315 - - Takka Jātaka No. 63 - - Takkasilā = Taxila, a university town, xxii - - Taṇḍula-nāḷi Jātaka No. 5 - - Tapassu, a merchant, 110 - - Tāvatiŋsa heaven, 86, 87 - - Tayodhamma Jātaka No. 58 - - Telapatta Jātaka No. 96 - - Telavāha river, 153 - - Telovada Jātaka No. 246 - - Thoughtful, name of a woman, 252 - - Tiger, 214 - - Tilamuṭṭhi Jātaka No. 252 - - Tin, 154 - - Tinduka Jātaka No. 177 - - Tirītavaccha Jātaka No. 259 - - Tissa, an Elder so named, 214-216 - - Titans war against the gods, 285 - - Tittha Jātaka No. 25 - - Tittira Jātaka Nos. 37, 117 - - Tortoise, of gold, 133; - the talkative, viii - - Trade customs:-- - Caravans, Jātakas Nos. 1, 2 - Hawkers, Jātaka No. 3 - Close of contract by deposit of seal-ring, 170 - Kings fix their own prices, 174-6 - Dodges of a ready-made clothier, 315 - Business manager, 317 - Loans on bond, 326, 331 - Receipts on payment, 331 - - Transmigration of souls, lxxv - - Treasure trove, 332 - - Treasurer of Benāres, 334 - - Trees pay homage to Mahā Māyā, 66; - to the Buddha, 75, 102 - - Tree-god, the Buddha mistaken for a, 93; - prayer to, 91 - - Tree of Wisdom (Bo- or Bodhi-tree), 95 - - Tree-god, or genius, or fairy, the Bodisat as, 212, 238, 230, 317 - - Truth-act, curious belief of, 235 - - - Ubhatobhaṭṭha Jātaka No. 139 - - Ucchaŋga Jātaka No. 67 - - Ucchiṭṭha-bhatta Jātaka No. 212 - - Udañcani Jātaka No. 106 - - Udapāna-dūsa Jātaka No. 271 - - Udāyin (Kāḷa), 120, 121 - - Udāyin the Simpleton, 172, 173 - - Uddaka, the Buddha’s teacher, 89, 111 - - Udumbara Jātaka No. 298 - - Ugga, a merchant, 133 - - Ukkala, Orissa, 110 - - Ulūka Jātaka No. 270 - - Ummagga Jātaka, lxxx - - Upāhana Jātaka No. 231 - - Upaka, a Hindu mendicant, 112 - - Upasāḷha Jātaka No. 166 - - Upasampadā-kammavācā quoted, 161 - - Uppala-vaṇṇā, 220, 223 - - Uraga Jātaka No. 154 - - Uruvela, 73, 89, 91 - - Uttara, Brāhman and Bodisat, 43 - - - Vacchanakha Jātaka No. 235 - - Vaddhaki-sūkara Jātaka No. 283 - - Vaka Jātaka No. 300 - - Valāhakassa Jātaka No. 196 - - Vālodaka Jātaka No. 183 - - Vanarinda Jātaka No. 57 - - Vaṇṇabhumi (Place of Praise), 116 - - Vaṇṇupatha Jātaka No. 2 - - Vappa, the second convert, 113 - - Varaṇa Jātaka No. 71 - - Varro quoted, vii - - Vāruṇi Jātaka No. 47 - - Vātamiga Jātaka No. 14 - - Vaṭṭaka Jātaka Nos. 35, 118 - - Vedabbha Jātaka No. 48 - - Vedas, the three, 4, 71 - - Veḷuka Jātaka No. 44 - - Veḷuvana (the Bambu-grove), 118 - - Veri Jātaka No. 103 - - Verses in the Jātakas, lxxviii - - Vesāli, Council of, lvi - - Vessantara Jātaka, 33, 101, 124 - - Vessavana, king of the goblins, 181 - - Vetāla-panca-viŋsatī, lxxiii - - Vijayuttara, Sakka’s trumpet, 97 - - Vijitavī, Bodisat, 47 - - Vikaṇṇaka Jātaka No. 233 - - Vīṇāthūṇa Jātaka No. 232 - - Vinīlaka Jātaka No. 160 - - Vīraka Jātaka No. 204 - - Virocana Jātaka No. 143 - - Virtues, the Ten Cardinal, 15-18, 54-58, 107 - - Visavanta Jātaka No. 69 - - Vissakamma, 78 - - Vissāsabhojana Jātaka No. 93 - - Vīticcha Jātaka No. 244 - - Vow, folly of offerings given under a, 230 - - Vṛihat-kathā, lxxiii - - Vyaggha Jātaka No. 272 - - - Water of presentation, 131, 165 - - Water goblin, 180-184 - - Well-born, name of a woman, 282 - - Wessantara, Buddha’s birth as, referred to, 101, 124 - - Wheel, the sacred, 114 - - Wind, story about, 224 - - Winged creatures, _see_ Supaṇṇas - - Women, 180, 204, n.; - none in the Brahma heaven, 282 - - - Yakkhas, xiv, 95 - - Yakshas _see_ Yakkhas - - Yakshiṇī, _see_ Yakkhas - - Yasa, the sixth convert, 113 - - Yasodharā, 127 - - Yojana (seven miles), 87 - -HERTFORD: PRINTED BY STEPHEN AUSTIN AND SONS. - - - - -BY THE SAME AUTHOR. - - - =1. 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Coriæ, 113); _Babrius_ (Lewis, vol. ii. p. 43). - -[2] _Benfey’s_ Pancha Tantra, Book iv., No. 7, in the note on which, at -vol. i. p. 462, he refers to _Halm_, p. 333; _Robert_, in the ‘Fables -inédites du Moyen Age’, i. p. 360; and the Turkish Tūūtī-nāmah (Rosen, -vol. ii. p. 149). In India it is found also in the Northern Buddhist -Collection called Kathā Sarit Sāgāra, by Somadeva; and in Hitopadesa -(iii. 2, Max Müller, p. 110). - -[3] Kratylos, 411 (ed. Tauchnitz, ii. 275). - -[4] _Lucian_, Piscator, 32. - -[5] Vol. ii. No. 91. - -[6] ‘Adagia,’ under ‘Asinus apud Cumanos.’ - -[7] Act ii. scene 1; and again, Act iii. scene 1. - -[8] _De Sacy_, ‘Notes et Extraits,’ x. 1, 247. - -[9] _Loc. cit._ p. 463. - -[10] Pancha Tantra, v. 7. Prof. Weber (Indische Studien, iii. 352) -compares _Phædrus_ (Dressler, App. vi. 2) and _Erasmus’s_ ‘Adagia’ -under ‘Asinus ad Lyrum.’ See also Tūtī-nāmah (Rosen ii. 218); and I -would add _Varro_, in Aulus Gellius, iii. 16; and _Jerome_, Ep. 27, ‘Ad -Marcellam.’ - -[11] Pronounced hangsa, often rendered swan, a favourite bird in Indian -tales, and constantly represented in Buddhist carvings. It is the -original Golden Goose. See below, p. 294, and Jātaka No. 136. - -[12] There is an old story of a Fellow of Magdalen College, Oxford, who -inherited a family living. He went in great trouble to Dr. Routh, the -Head of his College, saying that he doubted whether he could hold, at -the same time, the Living and the Fellowship. “You can hold anything,” -was the reply, “if you can only hold your tongue.” And he held _all -three_. - -[13] In the Vinīla Jātaka (No. 160) they similarly carry a crow to the -Himālaya mountains. - -[14] _Pañca Tantra_, vol. i. p. 13, where Professor Benfey (i. 239-241) -traces also the later versions in different languages. He mentions -_Wolff’s_ German translation of the Kalilah and Dimnah, vol. i. p. -91; _Knatchbull’s_ English version, p. 146; _Simeon Seth’s_ Greek -version, p. 28; _John of Capua’s_ Directorium Humanæ Vitæ, D. 5 b.; the -German translation of this last (Ulm, 1483), F. viii. 6; the Spanish -translation, xix a.; _Firenzuola_, 65; _Doni_, 93; _Anvār i Suhaili_, -p. 159; _Le Livre des Lumières_ (1664, 8vo.), 124; _Le Cabinet des -Fées_, xvii. 309. See also Contes et Fables Indiennes de Bidpai et de -Lokman, ii. 112; _La Fontaine_, x. 3, where the ducks fly to America -(!); and _Bickell’s_ ‘Kalilag und Dimnag,’ p. 24. In India it is found -in _Somadeva_, and in the _Hitopadesa_, iv. 2 (Max Müller, p. 125). See -also _Julien_, i. 71. - -[15] This version is found in _Babrius_ (Lewis, i. 122); _Phædrus_, ii. -7 and vii. 14 (Orelli, 55, 128); and in the Æsopæan collections (Fur. -193; Coriæ, 61) and in _Abstemius_, 108. - -[16] Dubois, p. 109. - -[17] See La Fontaine, Book i. No. 2, and the current collections of -Æsop’s Fables (_e.g._ James’s edition, p. 136). It should be added that -the Jambu-khādaka-saŋyutta in the Saŋyutta Nikāya has nothing to do -with our fable. The Jambu-eater of that story is an ascetic, who lives -on Jambus, and is converted by a discussion on Nirvāna. - -[18] The Siŋhalese text will be found in the ‘_Sidat Saŋgarāwa_,’ p. -clxxvii. - -[19] Literally ‘the great medicine.’ The Bodisat of that time received -this name because he was born with a powerful drug in his hand,--an -omen of the cleverness in device by which, when he grew up, he -delivered people from their misfortunes. Compare my ‘Buddhism,’ p. 187. - -[20] The Yakshas, products of witchcraft and cannibalism, are beings -of magical power, who feed on human flesh. The male Yaksha occupies in -Buddhist stories a position similar to that of the wicked genius in -the Arabian Nights; the female Yakshiṇī, who occurs more frequently, -usually plays the part of siren. - -[21] Not quite the same as Jupiter. Sakka is a very harmless and gentle -kind of a god, not a jealous god, nor given to lasciviousness or -spite. Neither is he immortal: he dies from time to time; and, if he -has behaved well, is reborn under happy conditions. Meanwhile somebody -else, usually one of the sons of men who has deserved it, succeeds, -for a hundred thousand years or so, to his name and place and glory. -Sakka can call to mind his experiences in his former birth, a gift in -which he surpasses most other beings. He was also given to a kind of -practical joking, by which he tempted people, and has become a mere -beneficent fairy. - -[22] That is, infantry, cavalry, chariots of war, and elephants of war. -Truly a useful kind of present to give to a pious hermit! - -[23] The power of going through the air is usually considered in -Indian legends to be the result, and a proof, of great holiness and -long-continued penance. So the hermit thought he would get a fine -reputation cheaply. - -[24] Compare Mahā-bhārata, xii. 1796. - -[25] Fausböll, No. 291. - -[26] This is the well-known town in the Panjāb called by the Greeks -Taxila, and famed in Buddhist legend as the great university of ancient -India, as Nālanda was in later times. - -[27] Literally “without partiality and the rest,” that is, the rest of -the _agatis_, the actions forbidden to judges (and to kings as judges). - -[28] The gates opening towards the four “directions,” that is, the four -cardinal points of the compass. - -[29] Mahā Bhārata, v. 1518. Another passage at iii. 13253 is very -similar. - -[30] Mahā Bhārata, xii. 4052. See Dr. Muir’s “Metrical Translations -from Sanskrit Writers” (1879), pp. xxxi, 88, 275, 356. - -[31] Similar passages will also be found in Lao Tse, Douglas’s -Confucianism, etc., p. 197; Pancha Tantra, i. 247 (277) = iv. 72; -in Stobæus, quoted by Muir, p. 356; and in St. Matthew, v. 44-46; -whereas the Mallika doctrine is inculcated by Confucius (Legge, Chinese -Classics, i. 152). - -[32] The names are corruptions of the Indian names of the two jackals, -Karatak and Damanak, who take a principal part in the first of the -fables. - -[33] Phædo, p. 61. Comp. Bentley, Dissertation on the Fables of Æsop, -p. 136. - -[34] Vespæ, 566, 1259, 1401, and foll.; and Aves, 651 and foll. - -[35] Arist. de part. anim., iii. 2; Lucian Nigr., 32. - -[36] Herodotus (ii. 134) makes him contemporary with King Amasis of -Egypt, the beginning of whose reign is placed in 569 B.C.; Plutarch -(Sept. Sap. Conv., 152) makes him contemporary with Solon, who is -reputed to have been born in 638 B.C.; and Diogenes Laertius (i. 72) -says that he flourished about the fifty-second Olympiad, _i.e._ 572-569 -B.C. Compare _Clinton_, Fast. Hell. i. 237 (under the year B.C. 572) -and i. 239 (under B.C. 534). - -[37] One at Heidelberg in 1610, and the other at Paris in 1810. There -is a complete edition of all these fables, 231 in number, by T. Gl. -Schneider, Breslau, 1812. - -[38] See the editions by _De Furia_, Florence, 1809; _Schneider_, in -an appendix to his edition of Æsop’s Fables, Breslau, 1812; _Berger_, -München, 1816; _Knoch_, Halle, 1835; and _Lewis_, Philolog. Museum, -1832, i. 280-304. - -[39] _Bentley_, loc. cit.; _Tyrwhitt_, De Babrio, etc., Lond., 1776. -The editions of the newly-found MS. are by _Lachmann_, 1845; _Orelli_ -and _Baiter_, 1845; _G. C. Lewis_, 1846; and _Schneidewin_, 1853. - -[40] It was first edited by _Pithou_, in 1596; also by _Orelli_, -Zürich, 1831. Comp. _Oesterley_, ‘Phædrus und die Æsop. Fabel im -Mittelalter.’ - -[41] By _Silvestre de Sacy_, in his edition of Kalilah and Dimnah, -Paris, 1816; _Loiseleur Deslongchamps_, in his ‘Essai sur les Fables -Indiennes, et sur leur Introd. en Europe,’ Paris, 1838; Professor -_Benfey_, in his edition of the Pañca Tantra, Leipzig, 1859; Professor -_Max Müller_, ‘On the Migration of Fables,’ _Contemporary Review_, -July, 1870; Professor _Weber_, ‘Ueber den Zusammenhang indischer -Fabeln mit Griechischen,’ Indische Studien, iii. 337 and foll.; _Adolf -Wagener_, ‘Essai sur les rapports entre les apologues de l’Inde et de -la Grèce,’ 1853; _Otto Keller_, ‘Ueber die Geschichte der Griechischen -Fabeln,’ 1862. - -[42] _J. Gilchrist_, ‘The Oriental Fabulist, or Polyglot Translations -of Æsop’s and other Ancient Fables from the English Language into -Hindustani, Persian, Arabic, Bhakka, Bongla, Sanscrit, etc., in the -Roman Character,’ Calcutta, 1803. - -[43] Joasaph is in Arabic written also Yūdasatf; and this, through a -confusion between the Arabic letters _Y_ and _B_, is for Bodisat. See, -for the history of these changes, Reinaud, ‘Memoire sur l’Inde,’ 1849, -p. 91; quoted with approbation by Weber, ‘Indische Streifen,’ iii. 57. - -[44] The Buddhist origin was first pointed out by Laboulaye in the -_Debats_, July, 1859; and more fully by Liebrecht, in the ‘Jahrbuch für -romanische und englische Literatur,’ 1860. See also Littré, _Journal -des Savans_, 1865, who fully discusses, and decides in favour of the -romance being really the work of St. John of Damascus. I hope, in a -future volume, to publish a complete analysis of St. John’s work; -pointing out the resemblances between it and the Buddhist lives of -Gotama, and giving parallel passages wherever the Greek adopts, not -only the Buddhist ideas, but also Buddhist expressions. - -[45] _Pope Benedict XIV._ in ‘De servorum Dei beatificatione et -beatorum canonisatione,’ lib. i. cap. 45; _Regnier_, ‘De ecclesiâ -Christi,’ in Migne’s Theol. Curs. Compl. iv. 710. - -[46] Decret. Greg., Lib. iii. Tit. xlvi., confirmed and explained by -decrees of Urban VIII. (13th March, 1625, and 5th July, 1634) and of -Alexander VII. (1659). - -[47] p. 177 of the edition of 1873, bearing the official approval of -Pope Pius IX., or p. 803 of the Cologne edition of 1610. - -[48] Cat. Sanct., Leyden ed. 1542, p. cliii. - -[49] p. 160 of the part for the month of August of the authorized -Μηναῖον of the Greek Church, published at Constantinople, 1843: “Toῖ -ὁsίou Ἰωάσαφ, υἱοῦ Ἀβενὴρ τοῦ βασιλέως τῆς Ἰνδίας.” - -[50] For the information in the last three pages I am chiefly indebted -to my father, the Rev. T. W. Davids, without whose generous aid I -should not have attempted to touch this obscure and difficult question. - -[51] See, for instance, Billius, and the Italian Editor of 1734. - -[52] _Comparetti_, ‘Ricerche intorne al Libro di Sindibad,’ Milano -1869. Compare _Landsberger_, ‘Die Fabeln des Sophos,’ Posen, 1859. - -[53] See Benfey, Pantscha Tantra, vol i., Introduction, _passim_. - -[54] Act ii. scene 1. Professor Benfey, in his Pantscha Tantra, -i. 213-220, has traced this idea far and wide. Dr. Dennys, in his -‘Folklore of China,’ gives the Chinese Buddhist version of it. - -[55] See Benfey’s Introduction to Pañca Tantra, §§ 36, 39, 71, 92, 166, -186. Mr. Ralston’s forthcoming translation of Tibetan stories will -throw further light on this, at present, rather obscure subject. - -[56] See, for example, the Fable translated below, pp. 275-278. - -[57] The legend of Sumedha’s self-abnegation (see below, pp. 11-13) is -laid near Jelālabad; and Mr. William Simpson has discovered on the spot -two bas-reliefs representing the principal incident in the legend. - -[58] No. xlv. p. 80 of Swan and Hooper’s popular edition, 1877; No. -xlii. p. 167 of the critical edition published for the Early English -Text Society in 1879 by S. J. H. Herrtage, who has added a valuable -historical note at p. 477. - -[59] This adaptation of the Latin title is worthy of notice. It of -course means ‘Deeds’; but as most of the stories are more or less -humorous, the word _Gest_, now spelt _Jest_, acquired its present -meaning. - -[60] Psalm xiv. 9; Isaiah xiii. 12; Job xxii. 24, xxviii. 16. - -[61] Thus, for instance, the MAṆI KAṆṬHA JĀTAKA (Fausböll, No. 253) -is taken from a story which is in both the Pāli and the Chinese -versions of the Vinaya Piṭaka (Oldenberg, p. xlvi); the TITTIRA JĀTAKA -(Fausböll, No. 37, translated below) occurs almost word for word in the -Culla Vagga (vi. 6, 3-5); the KHANDHAVATTA JĀTAKA (Fausböll, No. 203) -is a slightly enlarged version of Culla Vagga, v. 6; the SUKHAVIHĀRI -JĀTAKA (Fausböll, No. 10, translated below) is founded on a story in -the Culla Vagga (vii. 1, 4-6); the MAHĀ-SUDASSANA JĀTAKA (Fausböll, -No. 95) is derived from the Sutta of the same name in the Dīgha Nikāya -(translated by me in ‘Sacred Books of the East,’ vol. ix.); the MAKHĀ -DEVA JĀTAKA (Fausböll, No. 9, translated below) from the Sutta of the -same name in the Majjhima Nikāya (No. 83); and the SAKUṆAGGHI JĀTAKA -(Fausböll, No. 168), from a parable in the Satipaṭṭhāna Vagga of the -Saŋyutta Nikāya. - -[62] See on this belief below, pp. 54-58, where the verses 259-269 are -quotations from the Cariyā Piṭaka. - -[63] _Tāranātha’s_ ‘Geschichte des Buddhismus’ (a Tibetan work of the -eighteenth century, translated into German by Schiefner), p. 92. - -[64] _Fausböll’s_ ‘Five Jātakas,’ pp. 58-68, where the full text of one -Jātaka is given, and _Léon Feer_, ‘Etude sur les Jātakas,’ p. 57. - -[65] See Table, below. - -[66] See the list of these Buddhas below, p. 52, where it will be seen -that for the last three Buddhas we have no Birth Story. - -[67] This will hold good though the Buddhavaŋsa and the Cariyā Piṭaka -should turn out to be later than most of the other books contained in -the Three Pāli Piṭakas. That the stories they contain have already -become Jātakas, whereas in most of the other cases above quoted the -stories are still only parables, would seem to lead to this conclusion; -and the fact that they have preserved some very ancient forms (such as -locatives in _i_) may merely be due to the fact that they are older, -not in matter and ideas, but only in form. Compare what is said below -as to the verses in the Birth Stories. - -[68] The question is discussed at length in my ‘_Ancient Coins and -Measures of Ceylon_’ in ‘Numismata Orientalia,’ vol. i. - -[69] Dīpavaŋsa, V. 32 and foll. - -[70] There are several works enumerated by Mr. Beal in his Catalogue of -Chinese Buddhistic Works in the India Office Library (see especially -pp. 93-97, and pp. 107-109), from which we might expect to derive this -information. - -[71] Thus, No. 41 is called both LOSAKA JĀTAKA and MITTA-VINDAKA JĀTAKA -(Feer, ‘Etude sur les Jātakas,’ p. 121); No. 439 is called CATUDVĀRA -JĀTAKA and also MITTA-VINDAKA JĀTAKA (_Ibid._ p. 120); No. 57 is -called VĀNARINDA JĀTAKA and also KUMBHĪLA JĀTAKA (Fausböll, vol. i. p. -278, and vol. ii. p. 206); No. 96 is called TELAPATTA JĀTAKA and also -TAKKASĪLA JĀTAKA (_Ibid._ vol. i. p. 393, and vol. i. pp. 469, 470); -No. 102, there called PAṆṆIKA JĀTAKA, the same story as No. 217, there -called SEGGU JĀTAKA; No. 30, there called MUṆIKA JĀTAKA, is the same -story as No. 286, there called SĀLŪKA JĀTAKA; No. 215, the KACCHAPA -JĀTAKA, is called BAHU-BHĀṆI JĀTAKA; in the Dhammapada (p. 419); and -No. 157 is called GUṆA JĀTAKA, SĪHA JĀTAKA, and SIGĀLA JĀTAKA - -[72] _Cunningham_, ‘The Stupa of Bharhut,’ pl. xlvii. The carving -illustrates a fable of a cat and a cock, and is labelled both Biḍala -Jātaka and Kukkuṭa Jātaka (Cat Jātaka and Cock Jātaka). - -[73] See the authorities quoted in my manual, ‘Buddhism,’ pp. 214, 215; -and Dr. Morris, in the _Academy_ for May, 1880. - -[74] In his Dictionary, Preface, p. ix, note. - -[75] Turnour, pp. 250-253. - -[76] Fausböll, vol. i. p. 62 and p. 488; vol. ii. p. 224. - -[77] See the translation below, p. 82. - -[78] I judge from _Turnour’s_ analysis of that work in the Journal of -the Bengal Asiatic Society, 1839, where some long extracts have been -translated, and the contents of other passages given in abstract. - -[79] ‘Etude sur les Jātakas,’ pp. 62-65. - -[80] _Ibid._ pp. 66-71. - -[81] This is clear from vol. i. p. 410 of Mr. Fausböll’s text, where, -at the end of the 100th tale, we find the words _Majjhima-paṇṇāsako -nitthito_, that is, ‘End of the Middle Fifty.’ At the end of the 50th -tale (p. 261) there is a corresponding entry, _Paṭhamo paṇṇōso_, -‘First Fifty’; and though there is no such entry at the end of the -150th tale, the expression ‘Middle Fifty’ shows that there must have -been, at one time, such a division as is above stated. - -[82] See, for instance, above, p. xxvii; and below, p. 185. - -[83] ‘Pantscha Tantra,’ von _Theodor Benfey_, Leipzig, 1859, p. xi. - -[84] That is, in the course of Prof. Benfey’s researches. - -[85] In ‘Ersch und Grüber’s Encyklopædie,’ especially at pp. 255 and -277. - -[86] _Wassiliew_, ‘Der Buddhismus,’ etc., p. 68. - -[87] Compare the title of the Birth Story above, p. xxii, ‘A Lesson for -Kings.’ - -[88] See above, p. xxix. - -[89] Knatchbull, p. 29. - -[90] _Dr. Fitz-Edward Hall’s_ Vāsavadatta, pp. 22-24. - -[91] _Dr. Bühler_ in the Indian Antiquary, i. 302, v. 29, vi. 269. - -[92] Nos. 61, 62, 63, 147, 159, 193, 196, 198, 199, 263. - -[93] Nos. 106, 145, 191, 286. - -[94] Nos. 58, 73, 142, 194, 220, and 277, have the same Introductory -Story. - -And so Nos. 60, 104, 116, 161. - -And Nos. 127, 128, 138, 173, 175. - -[95] See the Pāli note at the end of Jātaka No. 91. - -[96] pp. 99-106. - -[97] Nos. 1, 2, 3, 4, 5, 28, 29, 37, 55, 56, 68, 85, 87, 88, 97, 100, -114, 136 (total, eighteen in the Eka-Nipāta); 156 (=55, 56), 196, 202, -237 (=68), 241 (total, five in the Duka-Nipāta); 255, 256, 258, 264, -284, 291, 300 (total, seven in the Tika-Nipāta, and thirty altogether). - -[98] Nos. 152, 168, 179, 233, 286. - -[99] This belief underlies the curious note forming the last words of -the Mahā-supina Jātaka, i. 345: “Those who held the Council after the -death of the Blessed One placed the lines beginning _usabhā rukkhā_ in -the Commentary, and then, making the other lines beginning _lābūni_ -into one verse, they put (the Jātaka) into the Eka-Nipāta (the chapter -including all those Jātakas which have only one verse).” - -[100] See, for instance, below, pp. 212, 228, 230, 317; above, p. xii; -and Jātaka No. 113. - -[101] Nos. 110, 111, 112, 170, 199 in the Ummagga Jātaka, and No. 264 -in the Suruci Jātaka. - -[102] - - No. 30 = No. 286. - No. 34 = No. 216. - No. 46 = No. 268. - No. 57 = No. 224. - No. 68 = No. 237. - No. 86 = No. 290. - No.102 = No. 217. - No.145 = No. 198. - - -[103] - - So No. 82 = No. 104. - So No. 99 = No. 101. - So No.134 = No. 135. - So No.195 = No. 225. - So No.294 = No. 295. - -Compare the two stories Nos. 23 and 24 translated below. - -[104] Translated below, pp. 278-290. - -[105] Billy (1535-1577) was Abbot of St. Michael’s, in Brittany. -Another edition of his Latin version, by Rosweyd, is also reprinted in -Migne, ‘Series Latina,’ tom. lxxiii; and several separate editions have -appeared besides (Antwerp, 1602; Cologne, 1624, etc.). - -[106] The British Museum copy of the first, undated, edition has the -date 1539 written, in ink, on the title-page. Rosweyd, in Note 4 to his -edition of Billius (Migne, vol. lxxiii, p. 606), mentions an edition -bearing the date 1548. In the British Museum there is a third, dated -1575 (on the last page). - -[107] These two Jatakas also form the contents of a separate MS. in the -Royal Asiatic Society’s Library (Catalogue, p 14). - -[108] Translated below, pp. 205, and foll. This is one of those which -General Cunningham was unable to identify. - -[109] General Cunningham says (p. 52): “The former [Nāga Jātaka, _i.e._ -Elephant Jātaka] is the correct name, as in the legend here represented -Buddha is the King of the Elephants, and therefore the Jātaka, or -Birth, must of necessity have been named after him.” As I have above -pointed out (p. xli), the title of each Jātaka, or Birth Story, is -chosen, not by any means from the character which the Bodisat fills -in it, but indifferently from a variety of other reasons. General -Cunningham himself gives the story called Isī-singga Jātaka (No. 7 in -the above list), in which the ascetic after whom the Jātaka is named is -not the Bodisat. - -[110] Not as yet found in the Jātaka Book; but Dr. Bühler has shown in -the ‘Indian Antiquary,’ vol. i. p. 305, that it is the first tale in -the ‘Vrihat Kathā’ or Kshemendra (Table I. No. 34), and in the ‘Kathā -Sarit Sāgara’ of Somadeva (Table I. No. 33), and was therefore probably -included in the ‘Vrihat Kathā’ of Guṇadhya (Table I. No. 32). - -[111] The part of the stone supposed to have contained the inscription -is lost. - -[112] Translated below, pp. 292, 293. - -[113] It is mentioned below, p. 128, and is included in the Mahāvastu -(Table V.), and forms the subject of the carving on one of the rails at -Buddha Gayā (Rajendra Lāl Mitra, pl. xxxiv. fig. 2). - -[114] Not as yet found in the Jātaka Book. - -[115] Translated below, pp. 186-188. See also above, p. lxiv. - -[116] There are four distinct bas-reliefs illustrative of this Jātaka. - -[117] General Cunningham’s reading of this inscription as _Bhagavato -rukdanta_ seems to me to be incorrect, and his translation of it -(’Buddha as the sounding elephant’) to be grammatically impossible. - -[118] Lit. perfected the vast constituents of Buddhahood, the Pāramitās -are meant. - -[119] Lit. in thousands of koṭis of births; a koṭi is ten millions. - -[120] The above lines in the original are in verse. I have found it -impossible to follow the arrangement of the stanzas, owing to the -extreme involution of the style. - -[121] An asankheyya is a period of vast duration, lit. an incalculable. - -[122] Lit. “caused the drums to be beat.” - -[123] Here a gloss in the text enumerates the whole ten cries. - -[124] The Bodhisatta is frequently called paṇḍita, e.g. _sasapaṇḍito_ -(Five Jāt. 52), _Rāmapaṇḍito_ (Dasaratha Jāt. 1). - -[125] Lit. “Extinction.” - -[126] Mr. Fausböll points out to me that in _tividhaggi_ and _jāti_ we -have Vedic abbreviations. - -[127] _Evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe -vigatūpakkilese mudubhūte kammaniye ṭhite ānejjappatte ñāṇadassanāya -cittaṁ abhinīharati_ (Sāmañña-phala Sutta, see Lotus, p. 476, line -14). - -[128] Mr. Fausböll writes to me that _guṇe_ for guṇehi must be viewed -as an old Pali form originating in the Sanskrit guṇaih. - -[129] Here follow four pages of later commentary or gloss, which I -leave untranslated. - -[130] The following is what I take to be the meaning of this passage: -“If I chose I could at once enter the Buddhist priesthood, and by the -practice of ecstatic meditation (Jhāna) free myself from human passion, -and become an Arhat or saint. I should then at death at once attain -Nirvā_n_a and cease to exist. But this would be a selfish course to -pursue, for thus I should benefit myself only. Why should I thus slip -unobserved and in the humble garb of a monk into Nirvā_n_a? Nay, let -me rather qualify myself to become a Buddha, and so save others as -well as myself.” This is the great ACT OF RENUNCIATION by which the -Bodhisattva, when Nirvā_n_a was within his grasp, preferred to endure -ages of heroic trials in the exercise of the Pāramitās, that he might -be enabled to become a Buddha, and so redeem mankind. See D’Alwis’s -Introduction to Kachchāyana’s Grammar, p. vi. - -[131] What follows from _yasmā_ to _nipajji_ belongs to a later -commentary. I resume the translation with p. 15, line 11. - -[132] Lit. “raised his right foot (to depart).” - -[133] Lit. “at my sitting cross-legged.” - -[134] Mr. Fausböll writes that _yaṁ_ is a mistake of the copyist for -_yá_ = _yáni_. - -[135] Or “have risen into the air”? - -[136] Viz., I suppose, by dragging it forcibly away. This metaphor, -which to us appears wanting in dignity, is a favourite one with the -Hindus. The tail of the Yak or Tibetan ox (_Bos Grunniens_) is a -beautiful object, and one of the insignia of Hindu royalty. - -[137] Lit. “not avoiding anything among things great, small, and -middling.” - -[138] After _kin̅ci_ understand _kulaṁ_, as will be seen from v. -143. - -[139] Lit. in all postures, walking, standing, etc. - -[140] Lit. depart from thy course in the matter of truthful things. - -[141] Lit. having made its coldness exactly alike for bad people and -good people, pervades them. - -[142] _i.e._ alternately from the first to the tenth and from the tenth -to the first. - -[143] _i.e._ put the first last. - -[144] Vijesinha. - -[145] Vijesinha writes to me, “Natural and intrinsic virtues. The -Sinhalese gloss says: _paramārthavū rasasahitavū lakshaṇa-œti nohot -svabhāvalakshaṇa hā sarvadharmasādhāraṇalakshaṇa-œti_. In the latter -case it would mean, having the quality of conformity with all laws.” - -[146] Vij. says, “In that order, viz. in the _Saraṇāgamana_ first, then -in the _Pañcasīla_, then in the _Dasasīla_, and so on.” - -[147] Lit. “arithmetically innumerable.” - -[148] The Banyan-tree. - -[149] The three divisions of the Buddhist Scriptures. - -[150] The formula by which a Buddha admits a layman to the priesthood. - -[151] Vijesinha. - -[152] Lit. “like the fathom-light of the others, so the personal lustre -of Mangala Buddha remained constantly pervading ten thousand worlds.” - -[153] _i.e._ the Pāramitās. - -[154] _i.e._ his last birth before attaining Buddhahood. - -[155] This name means “sharp-fanged.” - -[156] In approval of his act of faith. - -[157] Lit. “no grief as big as the tip of a hair.” - -[158] Viz. Gotama Bodhisatta. - -[159] When a good man is in difficulty, Indra is apprised of it by his -marble throne becoming warm. - -[160] Lit. twelve or thirteen yojanas; a yojana is four leagues. - -[161] Used in the ecstatic meditation. - -[162] The Pali word for the capital of a column is gha_t_aka, “little -pot.” - -[163] According to the gloss printed in the text it is a compound of -milk, rice, honey, sugar and clarified butter. - -[164] Compare Jātaka No. 20 below. - -[165] Comp. pp. 19-20, verses 130-134. - -[166] See verse 125, above p. 19. - -[167] See verse 126, above p. 19. - -[168] In the four highest of the thirty-one spheres of existence the -angels are unconscious, and the five worlds below these are called the -Pure Abodes. - -[169] All the following verses down to verse 269 are quotations from -the Cariyā-piṭaka. - -[170] The Saŋgas, of which there are five--lust, hate, ignorance, -pride, and false doctrine. - -[171] The names are given in the text; the four Mahārājas, Sakka, -Suyāma, Santusita, Paranimitta-vasavatti, and Mahā-Brahma. They are -the archangels in the different heavenly seats in each world-system -(Cakkavāla) of the Buddhist cosmogony. - -[172] In the seas surrounding each continent (Mahādīpa) there are five -hundred islands. See Hardy’s Manual of Buddhism, p. 13. - -[173] _Majjhima-desa_, of which the commentator adds, “This is -the country thus spoken of in the Vinaya,” quoting the passage at -Mahāvagga, v. 13, 12, which gives the boundaries as follows: “To the -E. the town Kajaŋgala, and beyond it Mahāsālā; to the S.E. the river -Salalavatī; to the S. the town Setakaṇṇika; to the W. the brāhman town -and district Thūṇa; and to the N. the Usīraddhaja Mountain.” These are -different from the boundaries of the Madhya Desa of later Brahminical -literature, on which see Lassen’s ‘Indische Alterthumskunde,’ vol. -i. p. 119 (2nd edition). This sacred land was regarded as the centre -of Jambudvīpa; that is, of the then known world--just as the Chinese -talk of China as the Middle Country, and as other people have looked -on their own capital as the navel or centre of the world, and on their -world as the centre of the universe. - -[174] It is instructive to notice that in later accounts it is soberly -related as actual fact that the Bodisat entered his mother’s womb -as a white elephant: and the Incarnation scene is occasionally so -represented in Buddhist sculptures. - -[175] I think this is the meaning of the passage, though Prof. Childers -has a different rendering of the similar phrase at verse 104, where I -would read “it” instead of “vegetation.” Compare Dāṭhāvaŋsa, i. 45. - -[176] I once saw a notice of some mediæval frescoes in which the Holy -Child was similarly represented as visible within the Virgin’s womb, -but have unfortunately mislaid the reference. - -[177] The Madurattha Vilāsinī adds the rest, “I am supreme in the -world; this is my last birth; henceforth there will be no rebirth for -me.” - -[178] There is some mistake here, as the list contains nine--or if the -four treasures count as one, only six--Connatal Ones. I think before -Kaḷudāyi we should insert Ānanda, the loving disciple. So Alabaster -and Hardy (Wheel of the Law, p. 106; Manual of Buddhism, p. 146). -Bigandet also adds Ānanda, but calls him the son of Amittodana, which -is against the common tradition (Life or Legend of Guadama, p. 36, -comp. my Buddhism, p. 52). The legend is certainly, as to its main -features, an early one, for it is also found, in greatly exaggerated -and contradictory terms, in the books of Northern Buddhists (Lalita -Vistara, Foucaux, p. 97, Beal, p. 53, comp. Senart, p. 294). - -[179] _Samāpatti._ - -[180] _Dhammacakkaŋ pavattessati._ See my “Buddhism,” p. 45. - -[181] It was considered among the Brāhmans a sign of holiness to wear -matted or platted hair. This is referred to in the striking Buddhist -verse (Dhammapada, v. 394), “What is the use of platted hair, O fool! -What of a garment of skins! Your low yearnings are within you, and the -outside thou makest clean!” - -[182] “Our master” is here, of course, the sage. It is a pretty piece -of politeness, not unfrequent in the Jātakas, to address a stranger as -a relation. See below, Jātaka No. 3. - -[183] Literally “worth eighty and seven times a koṭi,” both eighty and -seven being lucky numbers. - -[184] Literally, “and caused him to declare, ‘The way of salvation -for Nālaka.’” Perhaps some Sutta is so called. Tathagata, “gone, or -come, in like manner; subject to the fate of all men,” is an adjective -applied originally to all mortals, but afterwards used as a favourite -epithet of Gotama. Childers compares the use of ‘Son of Man.’ - -[185] _Anupādisesāya Nibbāna-dhātuyā parinibbāyi._ In the translator’s -“Buddhism,” p. 113, an analysis of this phrase will be found. - -[186] Literally ‘a retinue thirty-six leagues in circumference,’ where -‘thirty-six’ is a mere sacred number. - -[187] Kshatriya was the warrior caste. - -[188] A state of religious meditation. A full explanation is given in -the translator’s “Buddhism,” pp. 174-176. - -[189] A gloss adds, “This should be understood as is related at full in -the Sarabhaŋga Jātaka.” - -[190] The members of the Buddhist Order of mendicant friars were in the -habit of selecting some book or books of the Buddhist Scriptures, which -it was their especial duty to learn by heart, repeat to their pupils, -study, expound, and preach from. Thus the Dīgha Nikāya, or collection -of long treatises, had a special school of “repeaters” (_bhāṇakā_) to -itself. - -[191] At critical moments in the lives of persons of importance in the -religious legends of Buddhist India, the seat of the Archangel Sakka -becomes warm. Fearful of losing his temporary bliss, he then descends -himself, or sends Vissakamma, the Buddhist Vulcan, to act as a _deus ex -machinâ_, and put things straight. - -[192] The force of this passage is due to the fullness of meaning -which, to the Buddhist, the words NIBBUTA and NIBBĀNAŊ convey. No words -in Western languages cover exactly the same ground, or connote the same -ideas. To explain them fully to any one unfamiliar with Indian modes -of thought would be difficult anywhere, and impossible in a note; but -their meaning is pretty clear from the above sentences. Where in them, -in the song, the words _blessed_, _happy_, _peace_, and the words _gone -out_, _ceased_, occur, NIBBUTA stands in the original in one or other -of its two meanings; where in them the words _Nirvāna_, _Nirvāna of -Peace_ occur, NIBBĀNAŊ stands in the original. _Nirvāna_ is a lasting -state of happiness and peace, to be reached here on earth by the -extinction of the ‘fires’ and ‘troubles’ mentioned in this passage. - -[193] Literally, “The three Bhavas seemed like houses on fire.” The -three Bhavas are Existence in the Kāma-loka, and the Rūpa-loka and -the Arūpa-loka respectively: that is, existence in the worlds whose -inhabitants are subject to passion, have material forms, and have -immaterial forms respectively. - -[194] Literally, “about an ammaṇa (_i.e._ five or six bushels) of the -large jasmine and the Arabian jasmine.” - -[195] The Jātaka Commentary here referred to is, no doubt, the older -commentary in Elu, or old Siŋhalese, on which the present work is based. - -[196] The word rendered league is _yojana_, said by Childers -(Dictionary, s.v.) to be twelve miles, but really only between seven -and eight miles. See my Ancient Coins and Measures, pp. 16, 17. -The thirty yojanas here mentioned, together with the thirty from -Kapilavastu to the river Anomā, make together sixty, or four hundred -and fifty miles from Kapilavastu to Rājagaha, which is far too much for -the direct distance. There is here, I think, an undesigned coincidence -between Northern and Southern accounts; for the Lalita Vistara (Chap. -xvi. at the commencement) makes the Bodisat go to Rājagaha _viâ_ -Vesāli, and this would make the total distance exactly sixty yojanas. - -[197] These are the superhuman Snakes and Winged Creatures, who were -supposed, like the gods or angels, to be able to assume the appearance -of men. - -[198] Samāpatti. - -[199] The Great Struggle played a great part in the Buddhist system of -moral training; it was the wrestling with the flesh by which a true -Buddhist overcame delusion and sin, and attained to Nirvāna. It is best -explained by its fourfold division into 1. Mastery over the passions. -2. Suppression of sinful thoughts. 3. Meditation on the seven kinds of -Wisdom (Bodhi-angā, see ‘Buddhism’ p. 173); and 4. Fixed attention, -the power of preventing the mind from wandering. It is also called -Sammappadhāna, Right Effort, and forms the subject of the Mahā-Padhāna -Sutta, in the Dīgha Nikāya. The system was, of course, not worked -out at the time here referred to; but throughout the chronicle the -biographer ascribes to Gotama, from the beginning, a knowledge of the -whole Buddhist theory as afterwards elaborated. For to our author that -theory had no development, it was Eternal and Immutable Truth already -revealed by innumerable previous Buddhas. - -[200] The fruit of the Palmyra (Borassus Flabelliformis) has always -three seeds. I do not understand the allusion to a one-seeded Palmyra. - -[201] Nāgas, Yakkhas and Supaṇṇas. The Yakkhas are characterized -throughout the Jātaka stories by their cannibalism; the female Yakkhas -as sirens luring men on to destruction. They are invisible till they -assume human shape; but even then can be recognized by their red eyes. -That the Ceylon aborigines are called Yakkhas in the Mahāvaŋsa probably -results from a tradition of their cannibalism. On the others, see -above, p. 88. - -[202] His acquisition of the Ten Perfections, or Cardinal Virtues, is -described above, pp. 54-58. - -[203] Pubbe-nivāsa-ñāna, Dibba-cakkhu, and Paticca-samuppāda. - -[204] Compare the Thirty-two Good Omens at the Buddha’s Birth, above, -p. 64. - -[205] The train of thought is explained at length in my “Buddhism,” -pp. 100-112. Shortly, it amounts to this. The Unconscious has no pain: -without Consciousness, Individuality, there would be no pain. What -gives men Consciousness? It is due to a grasping, craving, sinful -condition of heart. The absence of these cravings is Nirvāna. Having -reached Nirvāna, Consciousness endures but for a time (until the body -dies), and it will then no longer be renewed. The beams of sin, the -ridge-pole of care, give to the house of individuality its seeming -strength: but in the peace of Nirvāna they have passed away. The -Bodisat is now Buddha: he has reached Nirvāna: he has solved the great -mystery; the jewel of salvation sought through so many ages has been -found at last; and the long, long struggle is over. - -The following is Spence Hardy’s literal translation given in his -“Manual of Buddhism,” p. 180, where similar versions by Gogerly and -Turnour will be found: but they scarcely seem to me to express the -inner meaning of these difficult and beautiful verses:-- - - Through many different births - I have run (to me not having found), - Seeking the architect of the desire resembling house, - Painful are repeated births! - - O house-builder! I have seen (thee). - Again a house thou canst not build for me. - I have broken thy rafters, - Thy central support is destroyed. - To Nirvāna my mind has gone. - I have arrived at the extinction of evil-desire. - -The figure of the house is found also in Manu (vi. 79-81); in the -“Lalita Vistara” (p. 107 of Foucaux’s Gya Tcher Rol Pa); and in the Ādi -Granth (Trumpp, pp. 215, 216, 471). The last passage is as follows:-- - - A storm of divine knowledge has come! - The shutters of Delusion all are blown away--are there no longer; - The posts of Double-mindedness are broken down; the ridge-pole of - spiritual Blindness is shattered; - The roof of Craving has fallen on the ground; the vessel of Folly - has burst! - - -[206] See above, p. 2. A similar explanation is here repeated in a -gloss. - -[207] Literally for four _asaŋkheyyas_ and a hundred thousand _kalpas_. - -[208] Anekakoṭi-sata-sahassā samāpattiyo samāpajjanto. - -[209] Yamaka-pāṭihāriyaŋ; literally ‘twin-miracle.’ Comp. pp. 88, 193, -of the text, and Mah. p. 107. I am not sure of the meaning of the -expression. Bigandet, p. 93, has ‘performed a thousand wonders.’ Hardy, -p. 181, omits the clause; and Beal omits the whole episode. A gloss -here adds that the Buddha performed a similar miracle on three other -occasions. - -[210] The monks whose duty it is to learn by heart, repeat, and -commentate upon the seven books in the Abhidhamma Pitaka. See above, p. -78. - -[211] _Vimutti._ Perhaps the clause should be rendered: Realizing the -sweet sense of salvation gained, and the Truth (Dhamma) may be used in -contradistinction to Abhidharma of the rest of the Scriptures. - -[212] On these Ten Perfections, see above, pp. 15-18, and pp. 54-58. - -[213] Taṇhā, Aratī, and Ragā. - -[214] Dhammapada, verses 179, 180. - -[215] See “Buddhism,” pp. 108-110. - -[216] Ukkala to Majjhima-desa. The latter included all the Buddhist -Holy Land from the modern Pātnā to Allahabād. See above, p. 61, note. - -[217] See above, p. 93. - -[218] We have here an interesting instance of the growth of legend to -authenticate and add glory to local relics, of which other instances -will be found in “Buddhism,” p. 195. The ancient form of this legend, -as found here, must have arisen when the relics were still in Orissa. -Both the Burmese and Ceylonese now claim to possess them. The former -say that the two merchants were Burmese, and that the Dāgaba above -referred to is the celebrated sanctuary of Shooay Dagob (Bigandet, -p. 101, 2nd ed.). The latter say that the Dāgaba was in Orissa, and -that the hair-relics were brought thence to Ceylon in 490 A.D., in the -manner related in the Kesa Dhātu Vaŋsa, and referred to in the Mahā -Vaŋsa. (See verses 43-56 of my edition of the 39th chap. of the M. V. -in the J. R. A. S. 1875.) The legend in the text is found in an ancient -inscription on the great bell at Rangoon (Hough’s version in the -Asiatic Researches, vol. xvi.; comp. Hardy, M. B. p. 183; Beal, Rom. -Leg.) p. 240. - -[219] Isipatana, the hermitage in the Deer-forest close to Benares. See -above, p. 91. - -[220] Tathāgato Sammāsambuddho. - -[221] So called from his action on this occasion. See above, pp. 72, 73. - -[222] That is, became free from the delusion of soul, from doubt, and -from belief in the efficacy of rites and ceremonies. “Buddhism,” pp. -95, 108. - -[223] See above p. 89. - -[224] Upāsakas; that is, those who have taken the Three Refuges and the -vow to keep the Five Commandments (“Buddhism,” pp. 139, 160). - -[225] Tiṇṇo, crossed the ocean of transmigration. - -[226] That is, the Four Paths, the Four Fruits thereof, Nirvāna, and -the Scriptures (or the Truth, Dhamma). - -[227] The celebrated verse here referred to has been found inscribed -several times in the ruins of the great Dāgaba at Isipatana, and -facsimiles are given in Cunningham’s Archæological Reports, plate -xxxiv. vol. i. p. 123. The text is given by Burnouf in the Lotus de la -Bonne Loi, p. 523; and in the Mahā Vagga, pp. 40, 41. See also Hardy’s -Manual, p. 196. - -[228] Their then teacher. - -[229] Or perhaps, “He formed the Corporation of the Disciples,” that -is, the Order of Mendicants. - -[230] See above, p. 105. The Dhammapada Commentary, p. 334, has a -different account of the miracle performed on this occasion. It says he -made a jewelled terrace (ratana-caŋkamaŋ) in the sky, and walking up -and down in it, preached the Faith (Dhammaŋ). - -[231] Mahā Sammata, the first king among men. - -[232] Dhammapāla Jātaka. - -[233] See above, p. 89. - -[234] Canda-kinnara Jātaka. - -[235] Mahādhammapāla Jātaka. See above, p. 126. - -[236] This formula has been constantly found in rock inscriptions in -India and Ceylon over the ancient cave-dwellings of Buddhist hermits. - -[237] Apaṇṇaka Jātaka. - -[238] Literally, sat down on one side, avoiding the six improper ways -of doing so. - -[239] A famous haunt of lions in the Himālaya Mountains. - -[240] Trust in the Buddha, in the Order, and in the Truth, which are -the ’Three Gems.’ - -[241] This last quotation is from Dhammapada, verses 188-192. - -[242] See above, pp. 54-58, for an explanation of this. - -[243] A gloss repeats these descriptions at somewhat greater length. - -[244] That is, I think, between the persons in the story on the one -hand, and the Buddha and his contemporaries on the other: not, as -Childers says (under _anusandhi_), between the story and the maxim. - -[245] The Buddhists had no prayer; their salvation consisting in a -self-produced inward change. This could be brought about in various -ways, one of which was the kind of meditation here referred to -(_Kammaṭṭhāna_), leading to a firm conviction of the impermanence of -all finite things. As every road leads to Rome, so any finite object -may be taken as the starting-point from which thought may be taken, -by gradually increasing steps, near to the infinite; and so acquire a -sense of the proportion of things, and realize the insignificance of -the individual. The unassisted mind of the ignorant would naturally -find difficulty in doing this; and certain examples of the way in which -it might be done were accordingly worked out; and a disciple would go -to his teacher, and ask him to recommend which way he should adopt. But -the disciple must work out his own enlightenment. - -[246] A successful _Kammaṭṭhāna_, a complete realization of the -relation of the individual to the great Sum of all things, will lead -to that sense of brotherhood, of humility, of holy calm, which is the -“utmost aim,” viz. Nirvāna, and involves, as its result, escape from -transmigration. - -[247] On this mode of politeness see above, p. 70. - -[248] The reader will not take this too seriously. The old lady’s scorn -turns as easily here to irony as her gratitude above finds expression -in flattery. - -[249] What the Happy State is will perhaps best be understood from the -enumeration of its six divisions: 1. Faith. 2. Modesty. 3. Fear of -sinning. 4. Learning. 5. Energy. 6. Presence of Mind. This Happy State -can only be reached in a birth as a man. If being born as a man, one -neglects the salvation then within one’s reach, one may pass many ages -in other births before a “time of grace” comes round again. It is folly -to expect salvation in some other and future world; it can only be -gained here, and now. - -[250] The introductory story to this Jātaka is used in Rogers’s -_Buddhagosha’s Parables_, pp. 61-68, as the introduction to a different -Birth Story. Verse 25 of the _Dhammapada_ is said by the Commentator on -that book (Fausböll, p. 181) to have been spoken of Little Roadling, -and it would fit very aptly to the present story about him. - -[251] Literally, “those subject to transmigration,” that is, those -who are not Arahats, whose natural desires have not given way before -intense religious conviction. - -[252] _Taca-pañcaka-kammaṭṭhānaŋ_, a formula always repeated at the -ordination of a novice. The words of it will be found in Dickson’s -_Upasampadā-Kammavācā_, p. 7. Compare also the note above, p. 147. - -[253] The Buddha is frequently represented in the later books as -bringing the world before his mind’s eye in the morning, and thus -perceiving whom he could benefit during the day. - -[254] When the daily meal was to be served in the house of some layman, -all the monks invited went there as soon as the time was announced by -the “call of refection” being set up, and sat themselves down in the -order of their seniority. - -[255] Little Roadling has now become an Elder, a monk of the higher of -the two grades. - -[256] With this story compare Kathā Sarit Sāgarā, Book VI. vv. 29 and -foll. - -[257] Pronounce Choollacker with the accent on the first syllable. - -[258] ‘Uluŋka,’ half a cocoa-nut shell, the common form of cup or ladle -among the Indian poor. - -[259] So called ironically, from the apt way in which he had learnt the -lesson taught him by Chullaka. - -[260] Literally, “with a threefold knock,” which I take to mean that -the outside attendant announced them to another attendant, he to -a third, and the third attendant to their master. The latter thus -appeared to be a man of great consequence, as access to him was so -difficult, and attended with so much ceremony. - -[261] That is, twice a thousand pieces from each of the hundred -merchants. But of course he should have paid out of this sum the price -of the cargo. It can scarcely be intended to suggest that his acuteness -led him to go off without paying for the cargo. The omission must be a -slip of the story-teller’s. - -[262] Compare Léon Feer in the _Journal Asiatique_, 1876, vol. viii. -pt. ii. pp. 510-525. - -[263] The Bhatt’ Uddesika, or steward, was a senior monk who had the -duty of seeing that all the brethren were provided with their daily -food. Sometimes a layman offered to provide it (_e.g._ above, p. -162); sometimes grain, or other food belonging to the monastery, was -distributed to the monks by the steward giving them tickets to exchange -at the storehouse. The necessary qualifications for the stewardship are -said to be: 1. Knowledge of the customs regulating the distribution. 2. -A sense of justice. 3. Freedom from ignorance. 4. Absence of fear. 5. -Good temper. - -[264] I am not sure that I have understood rightly the meaning of -_vassagga_,--a word of doubtful derivation, which has only been found -in this passage. Possibly we should translate: “The turn for the better -rice has come to the monk whose seniority dates from such and such a -year, and the turn for the inferior kind to the monk whose seniority -dates from such and such a year.” - -[265] These lines are not in the printed text. But see the Corrigenda; -and Léon Feer, in the _Journal Asiatique_ for 1876, p. 520. - -[266] It was on the occasion related in the Introductory Story of -this Jātaka, and after he had told the Birth Story, that the Buddha, -according to the commentator on that work (Fausböll, pp. 302-305), -uttered the 141st verse of the Dhamma-padaŋ. The Introductory Story to -No. 32, translated below in this volume, is really only another version -of this tale of the luxurious monk. - -[267] The elder brother is more advanced in his theology. - -[268] The whole of this story, including the introduction, is found -also, word for word, in the commentary on the ‘Scripture Verses’ -(Fausböll, pp. 302-305); and the commentator adds that the Buddha then -further uttered the 141st verse of that collection: - - Not nakedness, not plaited hair, not dirt, - Not fasting oft, nor lying on the ground; - Not dust and ashes, nor vigils hard and stern, - Can purify that man who still is tossed - Upon the waves of doubt! - -The same verse occurs in the Chinese work translated by Mr. Beal (The -’Dhammapada, etc.,’ p. 96). Another verse of similar purport has been -quoted above (p. 69), and a third will be found in _Āmagandha Sutta_ -(Sutta Nipāta, p. 168, verse 11). The same sentiment occurs in the -_Mahā-Bhārta_, iii. 13445, translated in Muir’s ‘Metrical Translations -from Sanskrit Writers,’ p. 75, and in the Northern Buddhist work -_Divyāvadāna_ (Burnouf, Introduction à l’Histoire du Bouddhisme Indien, -p. 313). - -[269] For Nos. 7 and 8, see respectively Bhaddasāla Jātaka, Book xii., -and Saŋvara Jātaka, Book xi. - -[270] Comp. the Makhā-deva Sutta, No. 83 in the Majjhima Nikāya. - -[271] See above, pp. 81-83. - -[272] He is mentioned in the Mahāvaŋsa, p. 8, in a list of the -legendary kings of old. - -[273] At p. 81, above, the same idea is put into the mouth of Gotama -himself. - -[274] _Ime kilese._ The use of the determinative pronoun implies that -the king is meant to refer to the particular imperfections known as -_kilesā_. They are acquisitiveness, ill-temper, dullness of perception, -vanity, wrong views, doubt, sloth, arrogance, want of self-respect, and -want of respect for public opinion. - -[275] The whole story is given below, in the Nimi Jātaka, Book xii. - -[276] See the Translator’s ‘Buddhism,’ p. 65, and the authorities there -quoted, to which add Culla Vagga, VII. i. 1-4. The name Bhaddiya means -the Happy One, and the story has very probably arisen in explanation of -the name. - -[277] The word translated “Happiness” is also a name of Arahatship or -Nirvāna (that is, perfect peace, goodness, and wisdom). - -[278] This story is founded on the similar story told of Bhaddiya (the -same Bhaddiya as the one mentioned in the Introductory Story) in the -Culla Vagga, VII. i. 5, 6. The next story but one (the Banyan Deer) is -one of those illustrated in the Bharhut sculptures. Both must therefore -belong to the very earliest period in Buddhist history. - -[279] “The story of Devadatta,” adds a gloss, “as far as his -appointment as Abhimāra, will be related in the Khaṇḍahāla Jātaka, as -far as his rejection as Treasurer, in the Culla-haŋsa Jātaka, and as -far as his sinking into the earth, in the Samudda-vānija Jātaka in the -12th Book.” - -[280] See the translator’s ‘Buddhism,’ p. 76. - -[281] This verse is quoted by the Dhammapada Commentator, p. 146, where -the Introductory Story is substantially the same, though differing -in some details. The first line of the verse is curious, as there -is nothing in the fable about righteousness or courtesy. It either -belonged originally to some other tale, or is made purposely in discord -with the facts to hint still more strongly at the absurdity of the -worthy deer attempting to make human poetry. - -[282] This Introductory Story is given also as the occasion on which v. -160 of the Dhammapada was spoken (Fausböll, pp. 327 and foll.) - -[283] The thirty-two constituent parts will be found enumerated in the -Khuddaka Pāṭha, p. 3, and most of them are mentioned in the following -verses, which are not attributed to the ‘attractive’ young wife, and -which sound wooden enough after her spirited outburst. Possibly they -are a quotation by this commentator of some monkish rhymes he thinks -appropriate to the occasion. The whole of the conversation is omitted -in the Dhammapada commentary. - - Bound together by bones and sinews, - O’erspread with flesh and integument, - The body is hidden ‘neath its skin,-- - It seems not as it really is! - - It is filled inside--the trunk is filled-- - With liver, and with abdomen; - With heart and lungs, kidney and spleen; - With mucus, matter, sweat, and fat; - With blood, and grease, and bile, and marrow. - - And from each of its nine orifices - Impurity flows ever down: - Rheum from the eye, wax from the ear, - From the nose mucus, vomit from the mouth; - And bile and phlegm do both come out - From the perspiring, dirty frame. - - Its hollow head, too, is but filled - With the nerve-substance of the brain. - Yet the fool, whom dullness never leaves, - He thinks it beautiful and bright. - - The body causes endless ills;-- - Resembles just a upas-tree; - The dwelling-place of all disease, - Is but a mass of misery. - - Were the inside of this body - Only visible without, - One would have to take a stick in hand - To save oneself from crows and dogs! - - Evil-smelling and impure, - The body’s like a filthy corpse; - Despised by those who’ve eyes to see, - It’s only praised by those who’re fools! - - -[284] Literally reached the chief Fruit; the benefit resulting from -the completion of the last stage of the path leading to Nirvāna; that -is, Nirvāna itself. It is a striking proof of the estimation in which -women were held among the early Buddhists, that they are several times -declared to have reached this highest result of intellectual activity -and earnest zeal. Compare the Introductory Story to Jātaka No. 234. - -[285] _Bos Grunniens._ - -[286] See ‘Buddhism,’ pp. 139, 140. - -[287] Quoted by the Dhammapada commentator, p. 329. - -[288] The two previous lines should belong, I think, to the explanatory -comment. - -[289] The story of _Raṭṭhapāla_ is given in the Sutta of that name, -translated by Gogerly, J. C. A. S., 1847-1848, p. 95. The same plan was -followed by _Sudinna_ as related in the Pārājikaŋ, and translated by -Coles, J. C. A. S., 1876-1877, p. 187. - -[290] This is the third of the Thirteen just alluded to. - -[291] “’Eight-hoofed,’ two hoofs on each foot,” explains the -commentator. See note on p. 223. - -[292] This amusing Introductory Story will scarcely bear translating. - -[293] The verse is very obscure, and the long commentary does not -make it clearer. “To keep in any posture that he likes” is literally -“having three postures--master of three postures.” “Most swift” is in -the original “eight-hoofed.” If “eight-hoofed” means “with two hoofs on -each foot,” as the commentator thinks, where would be the peculiarity -so creditable to the obedient learner? The last line in the test is -so corrupt that the commentator can only suggest three contradictory -and improbable explanations. If one could venture to read _chavaŋ -kalāhati bhoti_, one might render, “My nephew, lady, can counterfeit a -corpse.” Mr. Trenckner has been good enough to send me the following -suggested translation, “The deer, the threefold cunning (?) fertile -in expedients, the cloven-footed, who goes to drink at midnight (!?) -(don’t fear for him), lying on one ear, panting on the ground, my -nephew, by the six tricks he knows will dodge (the hunter).” - -[294] Compare the Fable of the Two sides of the Shield. - -[295] That is, by the production at their death of angels as the result -of their Karma. - -[296] That is, in seeking after what they think is salvation (safety -from the wrath of a god), fools practise rites and harbour delusions -which become spiritual bonds. Death to oneself, and spiritual rebirth, -is the only true salvation. The whole parable is a play on the word -“_Mutti_,” which means both salvation, and the performance of, the -being delivered from, a vow. - -[297] Any one who has seen the restlessness of monkeys in the safe -precincts of a Buddhist monastery (or even in the monkey-house at the -Zoological Gardens) will appreciate the humour of this description. -The Bharhut sculptor, too, has some capital monkeys sitting, like good -little boys, and listening to the Bodisat. - -[298] This solemn appeal to a former good action, if it be true, is -often represented as working a miracle, and is called _saccakiriyā_, -_i.e._ “truth-act.” Childers properly compares 2 Kings i. 10: “If I be -a man of God, then let fire come down from heaven, and consume thee and -thy fifty. And there came down fire from heaven and consumed him and -his fifty.” But the miracle, said in the Buddhist scriptures to follow -on an appeal of this kind, is usually, as in this case, an assistance -to some one in distress. On the Perfections, see above, pp. 54 to 58. - -[299] This seems to be a gloss, as the writer adds, “He could not have -stopped at that point; so it should not thus be understood.” - -[300] On this story, see the translator’s “Buddhism,” pp. 196-198. - -[301] On this story, see below, Jātaka No. 35. - -[302] This verse is quoted by the Dhammapada Commentator, Fausböll, p. -147. - -[303] The Commentator on the “Scripture Verses” (p. 331), says that it -was at the end of this story that the Buddha uttered the 162nd verse of -that Collection--“He who exceeds in wickedness makes himself such as -his enemy might desire, (dragging himself down) as the creeper the tree -which it has covered.” - -[304] Literally, of the Agatis (things of which a judge, and especially -a king, sitting as judge, ought not to be guilty); they are four in -number, partiality, ill-will, ignorance, and fear. - -[305] See the last Introductory Story. - -[306] A title of honour given to Sāriputta. - -[307] This is verse No. 285 of the ‘Scripture Verses,’ _àpropos_ of -which the commentator tells the same story as is told here. - -[308] This Introductory Story is also told as the introduction to -Jātakas Nos. 141 and 184. - -[309] A “Rogue elephant” is a well-known technical term for a male -who has been driven out of the herd, and away from the females, by a -stronger than himself; or for a male, who, in the rutting season, has -lost his self-command. Such elephants, however gentle before, become -exceedingly vicious and wanton. - -[310] Literally Samaṇa-Brāhmans, the Samaṇas, or Self-conquering -Ones, being those who have given up the world, and devoted themselves -to lives of self-renunciation and of peace. Real superiority -of caste--true Brāmanship--is the result, not of birth, but of -self-culture and self-control. The Samaṇas are therefore the true -Brāhmans, ‘Brāhmans by saintliness of life.’ The Samaṇas were not -necessarily Buddhists, though they disregarded the rites and ceremonies -inculcated by the Brāhmans. It would not have answered the king’s -purpose to send Brāhmans: who are distinguished throughout the Jātakas, -not by holiness of life, but by birth; and who would be represented as -likely to talk, not of righteousness, but of ritual. I cannot render -the compound, therefore, by ‘Samaṇas AND Brāhmans,’ and I very much -doubt whether it ever has that meaning (but see Childers _contra_, -under _Samaṇa_). It certainly never has the sense of ‘Samaṇas OR -Brāhmans.’ It was an early Buddhist idea that the only true Samaṇas -were those members of the Order who had entered the Noble Path, and the -only true Brāhmans those who had reached to the goal of the Noble Path, -that is, to Nirvāna. See Mahā Parinibbana Sutta, p. 58. - -[311] Perhaps ‘Woman-face’ would be a more literal rendering of the -word _Mahilā-mukha_. But as the allusion is evidently to the elephant’s -naturally gentle character, I have rendered the expression by -‘Girly-face.’ The exaggeration in this story is somewhat too absurd for -Western tastes. - -[312] So at p. 121 of the Mahāvaŋsa the king sends Mahinda to find out -why the state elephant refused his food. Mahinda finds the motive to -be that the elephant wants a _Dāgaba_ to be built; and the king, “who -always gratified the desires of his subjects,” had the temple built -at once! The author of the Mahāvaŋsa must often have heard the Jātaka -stories told, and this among the number. - -[313] _Note by the Commentator._ “This so-called enforcing (or -illustrating) the story by a discourse on the Four Truths is to be -understood at the end of every Jātaka; but we only mention it when it -appears that it was blessed (to the conversion of some character in the -Introductory Story).” - -[314] These “Six” are noted characters in Buddhist legend. They are six -bad monks, whose evil deeds and words are said to have given occasion -to many a “bye-law,” if one may so say, enacted in the Vinaya Pitaka -for the guidance of the members of the Buddhist Order of Mendicants. - -[315] This was a December festival, held to celebrate the close of the -season of WAS, the four (or, according to some authorities, three) -months of rainy weather, during which the members of the Order had to -stay in one place. The Buddha had spent WAS among the angels--not, of -course, that he cared to go to heaven for his own sake, but to give -the ignorantly happy and deluded angels an opportunity of learning -how to forsake the error of their ways. In a subsequent form of this -curious legend, whose origin is at present unknown, he is said to have -descended into hell with a similar object. See Professor Cowell in the -_Indian Antiquary_ for 1879. - -[316] It will be observed that the old woman’s ‘Blackie’ could -understand what was said to him, and make his own meaning understood; -but he could not speak. - -[317] If _Muṇika_, the name of the Pig, is derived from the root MAR -(B. R. No. 2)--as I think it must be, in spite of the single ṇ--it is -a verbal noun derived from a past participle, meaning ‘cut into small -pieces.’ The idea is doubtless of the small pieces of meat used for -curry, as the Indians had no sausages. I could not dare to coin such -a word as ‘Curry-bit-ling,’ and have therefore preserved the joke by -using a word which will make it intelligible to European readers. - -This well-told story is peculiarly interesting as being one of those -Indian stories which have reached Europe independently of both the -‘Kalilag and Dimnag’ and the ‘Barlaam and Josaphat’ literature. -Professor Benfey (pp. 228-229 of his Introduction to the Pañca Tantra) -has traced stories somewhat analogous throughout European literature; -but our story itself is, he says, found almost word for word in an -unpublished Hebrew book by Berachia ben Natronai, only that two donkeys -take the place of the two oxen. Berachia lived in the twelfth or -thirteenth century, in Provence. - -One of the analogous stories is where a falcon complains to a cock, -that, while he (the falcon) is so grateful to men for the little they -give him that he comes and hunts for them at their beck and call, the -cock, though fed up to his eyes, tries to escape when they catch him. -“Ah!” replies the cock, “I never yet saw a falcon brought to table, or -frying in a pan!” (Anvar i Suhaili, p. 144; Livre des Lumières, p. 112; -Cabinet des Fées, xvii. 277; Bidpai et Lokman, ii. 59; La Fontaine, -viii. 21). Among the so-called Æsop’s Fables is also one where a calf -laughs at a draught ox for bearing his drudgery so patiently. The ox -says nothing. Soon after there is a feast, and the ox gets a holiday, -while the calf is led off to the sacrifice (James’s Æsop, No. 150). - -Jātaka No. 286 is the same story in almost the same words, save (1) -that the pig’s name is there _Sālūha_, which means the edible root of -the water-lily, and might be freely rendered ‘Turnips’; and (2) that -there are three verses instead of one. As special stress is there laid -on the fact that ‘Turnips’ was allowed to lie on the _heṭṭhā-mañca_, -which I have above translated ‘sty,’ it is possible that the word means -the platform or seat in front of the hut, and under the shade of the -overhanging eaves,--a favourite resort of the people of the house. - -[318] The following tale is told, with some variations, in the course -of the commentary on verse 30 of the Dhammapada (pp. 186 and foll.); -but the Introductory Story is there different. - -[319] The commentator on the “Scripture Verses” adds an interesting -point--that there was an inscription on the pinnacle, and that the -Bodisat put up a stone seat under a tree outside, that all who went -in might read the letters, and say, “This hall is called the Hall of -Piety.” - -[320] The “Scripture Verses” commentator (p. 189) avoids the curious -abruptness of this rather unkind remark by adding that the reason for -this was that Well-born’s being the Bodisat’s niece and servant, she -thought she would share in the merit of _his_ part in the work. - -[321] Vejayanta. Compare what is said above, p. 97, of Māra’s _vāhana_, -Giri-mekhala. - -[322] That is, his own angels and those of the archangel Brahma. - -[323] In this story we have a good example of the way in which the -current legends, when adopted by the Buddhists, were often so modified -as to teach lessons of an effect exactly contrary to those they had -taught before. It is with a touch of irony that Sakka is made to -conquer the Titans, not by might, but through his kindness to animals. - -[324] See above, p. 178. - -[325] How this was done, and the lasting feud which the election gave -rise to between the owl and the crow, is told at length in Jātaka No. -270. The main story in Book III. of the Pañca Tantra is founded on this -feud. - -[326] This fable forms one of those illustrations of which were carved -in bas relief round the Great Tope at Bharhut. There the fair gosling -is represented just choosing the peacock for her husband; so this tale -must be at least sixteen hundred years old. The story has not reached -Europe; but it is referred to in a stanza occurring in, according to -Benfey, the oldest recension of the Pañca Tantra contained in the -Berlin MS. See Benfey, i. § 98, p. 280; and Kahn, ‘Sagwissenschaftliche -Studien,’ p. 69. - -The word _Haŋsa_, which I have here translated Goose, means more -exactly a wild duck; and the epithet ‘_Golden_’ is descriptive of its -beauty of colour. But the word Haŋsa is etymologically the same as -our word Goose (compare the German Gans); and the epithet ‘_golden_,’ -when applied to a goose, being meaningless as descriptive of outward -appearance, gave rise to the fable of the Goose with the Golden Eggs. -The latter is therefore a true ’myth,’ born of a word-puzzle, invented -to explain an expression which had lost its meaning through the -progress of linguistic growth. - -[327] Professor Benfey, in the Introduction to his Pañca Tantra (vol. -i. p. 304), and Professor Fausböll in the Journal of the Royal Asiatic -Society for 1870, have dealt with the history of this story. It has -not been found in Europe, but occurs in somewhat altered form in the -Mahā-bhārata (Book V. vv. 2455 and foll.), in the first Book of the -Hitopadesa, and in the second Book of the Pañca Tantra. The Buddhist -story is evidently the origin of the others. - -[328] This story has several points of affinity with the one above, -No. 13 (pp. 211-213), on the stag who came to his death through his -thoughtless love for the roe. - -[329] See above, p. 235. - -[330] Bheṇḍuka. - -[331] It is difficult to convey the impression of the mystic epithet -here used of fire. _Jātaveda_ must mean “he who possesses (or perhaps -possesses the knowledge of) all that is produced.” It is used not -infrequently in the Vedic literature as a peculiarly holy and mystical -epithet of Agni, the personification of the mysterious element of fire, -and seems to refer to its far-reaching, all-embracing power. - -[332] This story is referred to as one of the ‘kalpa-enduring miracles’ -in Jātaka No. 20 above, p. 235. - -[333] See above, p. 130. - -[334] See the translator’s ‘Buddhism,’ pp. 108 and 174-177 (2nd -edition). - -[335] This Birth Story, with the same Introductory Story, is found, -in nearly identical terms, in the Culla Vagga (vi. 6). The story, -therefore, is at least as old as the fourth century B.C. Jātaka No. 117 -is also called the Tittira Jātaka. - -[336] This fable is a great favourite. It was among those translated -into the Syriac and Arabic, and has been retained in all the versions -of the Kalila and Dimna series, while it occurs in the Arabian Nights, -and in the story-books of the Northern Buddhists and of the Hindus. It -has been already traced through all the following story-books (whose -full titles, and historical connexion, are given in the Tables appended -to the Introduction to this volume). - - Kalilag und Dimnag, pp. 12, 13. - Sylvestre de Sacy, chapter v. - Wolf, vol. i. p. 41. - Anvār i Suhaili, p. 117. - Knatchbull, pp. 113-115. - Symeon Seth (Athens edition), p. 16. - John of Capua, c. 4 b. - ’Ulm’ German text, D. V. b. - The Spanish version, xiii. 6. - Firenzuola, p. 39. - Doni, p. 59. - Livre des Lumières, p. 92. - Cabinet des Fées, xvii. p. 221. - Livre des Merveilles (du Meril in a note to Batalo, p. 238). - Contes et Fables Indiennes de Bidpai et de Lokman, i. p. 357. - La Fontaine, x. 4. - Arabian Nights (Weil, iv. 915). - Pañca Tantra, i. 7 (comp. ii. 58). - Hitopadesa, iv. 7 (Max Müller. p. 118). - Kathā Sarit Sāgara Tar. lx. 79-90. - Dhammapada, p. 155. - -Professor Benfey has devoted a long note to the history of the story -(Introduction to the Pañca Tantra, i. 174, § 60), and I have only -succeeded in adding, in a few details, to his results. The tale is told -very lamely, as compared with the Pāli original, in all those versions -I have been able to consult. It is strange that so popular a tale was -not included by Planudes or his successors in their collections of -so-called Æsop’s Fables. - -[337] In the so-called Æsop’s Fables are several on the text that a -haughty spirit goeth before a fall; for instance, ‘The Charger and the -Ass,’ ‘The Bull and the Frog,’ and ‘The Oats and the Reeds’; but this -is the only story I know directed against the pride arising from the -temporary possession of wealth. - -[338] It is a great breach of etiquette for an inferior to remain in -any place above that where his superior is. - -[339] One who has the power of gaining salvation for himself; but not -of giving others the knowledge of it. The Birth Story to which this is -an Introduction is about a gift to a Pacceka Buddha. - -[340] _Ariya-puggalas_, the persons who, by self-culture and -self-control, have entered respectively on the Four Stages, and have -reached the Four Fruits of the Noble Eightfold path. - -[341] This story is quoted in ‘Strange Stories from a Chinese Studio,’ -translated by Herbert A. Giles, vol. i. p. 396. - - * * * * * - -Transcriber's Notes - -Obvious typographical errors and inconsistencies have been silently -corrected. Hyphenation and diacritics have been standardised, but other -variations in spelling and punctuation remain unchanged. - -Italics are represented thus _italic_ and bold thus =bold=. - - - - - -End of the Project Gutenberg EBook of Buddhist birth stories: or, Jataka -tales, Volume 1, by V. 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Fausböll - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Buddhist birth stories: or, Jataka tales, Volume 1 - -Author: V. Fausböll - -Translator: T. W. Rhys Davids - -Release Date: April 28, 2016 [EBook #51880] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK BUDDHIST BIRTH STORIES *** - - - - -Produced by Charlene Taylor, Bryan Ness, Les Galloway and -the Online Distributed Proofreading Team at -http://www.pgdp.net (This file was produced from images -generously made available by The Internet Archive/American -Libraries.) - - - - - - -</pre> - -<hr class="chap" /> - - - -<h1> -BUDDHIST BIRTH STORIES;<br /> - -<span class="xs">OR,</span><br /> - -JĀTAKA TALES.</h1> - -<p class="center small">THE OLDEST COLLECTION OF FOLK-LORE EXTANT:</p> - -<p class="center xs">BEING</p> - -<p class="center">THE JĀTAKATTHAVAṆṆANĀ,</p> - -<p class="center xs p2"><i>For the first time Edited in the Original Pāli</i></p> - -<p class="center"><span class="smcap">By</span> V. FAUSBÖLL,</p> - -<p class="center xs p2">AND TRANSLATED</p> - -<p class="center"><span class="smcap">By</span> T. W. RHYS DAVIDS.</p> - -<p class="center small spaced">TRANSLATION.<br /> - -<i>VOLUME I.</i></p> - - -<p class="center">LONDON:<br /> -TRÜBNER & CO., LUDGATE HILL.<br /> -<span class="xs">1880.<br /> -[<i>All rights reserved.</i>]</span> -</p> - -<hr class="chap" /> - -<p class="center xs spaced"> -HERTFORD:<br /> -PRINTED BY STEPHEN AUSTIN AND SONS.<br /> -</p> - -<hr class="chap" /> - -<p class="center"> -<small>TO<br /> -<br /> -GEHEIM-RATH PROFESSOR DOCTOR</small><br /> -<br /> -STENZLER<br /> -<br /> -<small>MY FIRST GUIDE IN ORIENTAL STUDIES<br /> -<br /> -IN CONGRATULATION ON HIS ‘DOCTOR JUBILÄUM’<br /> -<br /> -AND IN DEEP RESPECT FOR HIS PROFOUND SCHOLARSHIP<br /> -<br /> -THIS WORK IS DEDICATED BY<br /> -<br /> -HIS GRATEFUL PUPIL<br /> -<br /> -THE AUTHOR.</small> -</p> - -<hr class="chap" /> - -<div class="chapter"> -<h2><a name="TABLE_OF_CONTENTS" id="TABLE_OF_CONTENTS">TABLE OF CONTENTS.</a></h2> - - - - -<div class="center small"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr> - <td class="tdc" colspan="2"><span class="smcap"><a href="#INTRODUCTION">Translator’s Introduction</a>.</span></td> - <td class="tdrvb"><span class="smcap">PAGE</span></td> -</tr> -<tr> - <td class="tdc" colspan="2"><span class="smcap">Part I.</span></td> -</tr> -<tr> - <td class="tdc" colspan="2"><i>The Book of Birth Stories, and their Migration to the West.</i></td> -</tr> -<tr> - <td class="tdl">Orthodox Buddhist belief concerning it. Two reasons for the value attached to it</td> - <td class="tdrvb"><a href="#Page_i">i-iv</a></td> -</tr> -<tr> - <td class="tdl">Selected Stories.—1. The Ass in the Lion’s Skin</td> - <td class="tdrvb"><a href="#Page_v">v</a></td> -</tr> -<tr> - <td class="tdl"><span class="pd77">2. The Talkative Tortoise</span></td> - <td class="tdrvb"><a href="#The_Talkative_Tortoise">viii</a></td> -</tr> -<tr> - <td class="tdl"><span class="pd77">3. The Jackal and the Crow</span></td> - <td class="tdrvb"><a href="#The_Jackal_and_the_Crow">xii</a></td> -</tr> -<tr> - <td class="tdl"><span class="pd77">4. The Wise Judge</span></td> - <td class="tdrvb"><a href="#The_Birth_as_Great_Physician">xiv</a></td> -</tr> -<tr> - <td class="tdl"><span class="pd77">5. Sakka’s Presents</span></td> - <td class="tdrvb"><a href="#Sakkas_Presents">xvi</a></td> -</tr> -<tr> - <td class="tdl"><span class="pd77">6. A Lesson for Kings</span></td> - <td class="tdrvb"><a href="#A_Lesson_for_Kings">xxii</a></td> -</tr> -<tr> - <td class="tdl">The Kalilag and Damnag Literature</td> - <td class="tdrvb"><a href="#THE_KALILAG_AND_DAMNAG_LITERATURE">xxix</a></td> -</tr> -<tr> - <td class="tdl">Origin of ‘Æsop’s’ Fables</td> - <td class="tdrvb"><a href="#Page_xxxii">xxxii</a></td> -</tr> -<tr> - <td class="tdl">The Barlaam and Josaphat Literature</td> - <td class="tdrvb"><a href="#THE_BARLAAM_AND_JOSAPHAT_LITERATURE">xxxvi</a></td> -</tr> -<tr> - <td class="tdl">Other Migrations of the Buddhist Tales</td> - <td class="tdrvb"><a href="#Page_xli">xli</a></td> -</tr> -<tr> - <td class="tdl">Greek and Buddhist Fables</td> - <td class="tdrvb"><a href="#Page_xliii">xliii</a></td> -</tr> -<tr> - <td class="tdl">Solomon’s Judgment</td> - <td class="tdrvb"><a href="#Page_xliv">xliv</a></td> -</tr> -<tr> - <td class="tdl">Summary of Part I.</td> - <td class="tdrvb"><a href="#Page_xlviii">xlviii</a></td> -</tr> -<tr> - <td class="tdc" colspan="2"><span class="smcap"><a href="#PART_II">Part II</a>.</span></td> -</tr> -<tr> - <td class="tdc" colspan="2"><i>The Birth Stories in India.</i></td> -</tr> -<tr> - <td class="tdl">Jātakas derived from the Pāli Piṭakas</td> - <td class="tdrvb"><a href="#Page_lii">lii</a></td> -</tr> -<tr> - <td class="tdl">Jātakas in the Cariyā Piṭaka and Jātaka Mālā</td> - <td class="tdrvb"><a href="#Page_liii">liii</a></td> -</tr> -<tr> - <td class="tdl">Jātakas in the Buddhavaŋsa</td> - <td class="tdrvb"><a href="#Page_lv">lv</a></td> -</tr> -<tr> - <td class="tdl">Jātakas at the Council of Vesāli</td> - <td class="tdrvb"><a href="#Page_lvii">lvii</a></td> -</tr> -<tr> - <td class="tdl">Jātakas on the Ancient Sculptures</td> - <td class="tdrvb"><a href="#Page_lix">lix</a></td> -</tr> -<tr> - <td class="tdl">The Pāli Names of the Jātakas</td> - <td class="tdrvb"><a href="#Page_lx">lx</a></td> -</tr> -<tr> - <td class="tdl">The Jātakas one of the Navaŋgāni</td> - <td class="tdrvb"><a href="#Page_lxii">lxii</a></td> -</tr> -<tr> - <td class="tdl">Authorship of our present Collection</td> - <td class="tdrvb"><a href="#Page_lxiii">lxiii</a></td> -</tr> -<tr> - <td class="tdl">Jātakas not included in our present Collection</td> - <td class="tdrvb"><a href="#Page_lxvii">lxvii</a></td> -</tr> -<tr> - <td class="tdl">Jātakas in post-Buddhistic Sanskrit Literature</td> - <td class="tdrvb"><a href="#Page_lxviii">lxviii</a></td> -</tr> -<tr> - <td class="tdl">Form of the Jātakas.—The Introductory Stories</td> - <td class="tdrvb"><a href="#Page_lxxiv">lxxiv</a></td> -</tr> -<tr> - <td class="tdl"><span class="pd9">The Conclusions</span></td> - <td class="tdrvb"><a href="#Page_lxxv">lxxv</a></td> -</tr> -<tr> - <td class="tdl"><span class="pd9">The Abhisambuddha-gāthā,<br /></span><span class="pd9"> or Verses in the Conclusion</span></td> - <td class="tdrvb"><a href="#Page_lxxvi">lxxvi</a></td> -</tr> -<tr> - <td class="tdl"><span class="pd9">Divisions of the Jātaka Book</span></td> - <td class="tdrvb"><a href="#Page_lxxix">lxxix</a></td> -</tr> -<tr> - <td class="tdl"><span class="pd9">Actual Number of the Stories</span></td> - <td class="tdrvb"><a href="#Page_lxxxi">lxxxi</a></td> -</tr> -<tr> - <td class="tdl">Summary of the Origin of the Present Collection</td> - <td class="tdrvb"><a href="#Page_lxxxii">lxxxii</a></td> -</tr> -<tr> - <td class="tdl">Special Lessons inculcated by the Birth Stories</td> - <td class="tdrvb"><a href="#Page_lxxxv">lxxxv</a></td> -</tr> -<tr> - <td class="tdl">Special Historical Value of the Birth Stories</td> - <td class="tdrvb"><a href="#Page_lxxxvi">lxxxvi</a></td> -</tr> -<tr> - <td class="tdl"><span class="smcap">Supplementary Tables.</span></td> -</tr> -<tr> - <td class="tdl">I. Indian Works</td> - <td class="tdrvb"><a href="#Page_lxxxix">lxxxix</a></td> -</tr> -<tr> - <td class="tdl">II. The Kalilag and Damnag Literature</td> - <td class="tdrvb"><a href="#Page_xciii">xciii</a></td> -</tr> -<tr> - <td class="tdl">III. The Barlaam and Josaphat Literature</td> - <td class="tdrvb"><a href="#Page_xcv">xcv</a></td> -</tr> -<tr> - <td class="tdl">IV. The Cariyā Piṭaka and the Jātaka Mālā</td> - <td class="tdrvb"><a href="#Page_xcviii">xcviii</a></td> -</tr> -<tr> - <td class="tdl">V. Alphabetical List of Jātaka Stories in the Mahāvastu</td> - <td class="tdrvb"><a href="#Page_xcix">xcix</a></td> -</tr> -<tr> - <td class="tdl">VI. Places at which the Tales were Told</td> - <td class="tdrvb"><a href="#Page_c">c</a></td> -</tr> -<tr> - <td class="tdl">VII. The Bodisats</td> - <td class="tdrvb"><a href="#Page_ci">ci</a></td> -</tr> -<tr> - <td class="tdl">VIII. Jātakas Illustrated in Bas-relief on the Ancient</td> -</tr> -<tr> - <td class="tdl">Monuments</td> - <td class="tdrvb"><a href="#Page_cii">cii</a></td> -</tr> -<tr> - <td class="tdl"><span class="smcap"><a href="#THE_NIDANAKATHA">The Ceylon Compiler’s Introduction</a></span>, called the <i>Nidāna Kathā</i>.</td> -</tr> -<tr> - <td class="tdl">Story of Sumedha, the First Bodisat</td> - <td class="tdrvb"><a href="#Page_2">2</a></td> -</tr> -<tr> - <td class="tdl">The Successive Bodisats in the Times of the Previous</td> -</tr> -<tr> - <td class="tdl">Buddhas</td> - <td class="tdrvb"><a href="#Page_31">31</a></td> -</tr> -<tr> - <td class="tdl">Life of the Last Bodisat (who became Buddha)</td> - <td class="tdrvb"><a href="#Page_58">58</a></td> -</tr> -<tr> - <td class="tdl">His Descent from Heaven</td> - <td class="tdrvb"><a href="#Page_59">59</a></td> -</tr> -<tr> - <td class="tdl">His Birth</td> - <td class="tdrvb"><a href="#Page_67">67</a></td> -</tr> -<tr> - <td class="tdl">Song of the Angels</td> - <td class="tdrvb"><a href="#Page_69">69</a></td> -</tr> -<tr> - <td class="tdl">Prophecy of Kāḷa Devala</td> - <td class="tdrvb"><a href="#Page_70">70</a></td> -</tr> -<tr> - <td class="tdl">Prophecy of the Brāhman Priests</td> - <td class="tdrvb"><a href="#Page_72">72</a></td> -</tr> -<tr> - <td class="tdl">The Ploughing Festival</td> - <td class="tdrvb"><a href="#Page_75">75</a></td> -</tr> -<tr> - <td class="tdl">The Young Bodisat’s Skill and Wisdom</td> - <td class="tdrvb"><a href="#Page_76">76</a></td> -</tr> -<tr> - <td class="tdl">The Four Visions</td> - <td class="tdrvb"><a href="#Page_77">77</a></td> -</tr> -<tr> - <td class="tdl">The Bodisat’s Son is Born</td> - <td class="tdrvb"><a href="#Page_79">79</a></td> -</tr> -<tr> - <td class="tdl">Kisā Gotamī’s Song</td> - <td class="tdrvb"><a href="#Page_80">80</a></td> -</tr> -<tr> - <td class="tdl">The Great Renunciation</td> - <td class="tdrvb"><a href="#Page_82">82</a></td> -</tr> -<tr> - <td class="tdl">The Great Struggle against Sin</td> - <td class="tdrvb"><a href="#Page_89">89</a></td> -</tr> -<tr> - <td class="tdl">The Great Victory over Satan</td> - <td class="tdrvb"><a href="#Page_96">96</a></td> -</tr> -<tr> - <td class="tdl">The Bliss of Nirvāna</td> - <td class="tdrvb"><a href="#Page_105">105</a></td> -</tr> -<tr> - <td class="tdl">The Hesitation whether to Publish the Good News</td> - <td class="tdrvb"><a href="#Page_111">111</a></td> -</tr> -<tr> - <td class="tdl">The Foundation of the Kingdom of Righteousness</td> - <td class="tdrvb"><a href="#Page_113">113</a></td> -</tr> -<tr> - <td class="tdl">Uruvela Kassapa’s Conversion</td> - <td class="tdrvb"><a href="#Page_114">114</a></td> -</tr> -<tr> - <td class="tdl">Triumphal Entrance into Rājagaha</td> - <td class="tdrvb"><a href="#Page_116">116</a></td> -</tr> -<tr> - <td class="tdl">Foundation of the Order</td> - <td class="tdrvb"><a href="#Page_119">119</a></td> -</tr> -<tr> - <td class="tdl">Return Home</td> - <td class="tdrvb"><a href="#Page_121">121</a></td> -</tr> -<tr> - <td class="tdl">Presentation of the First Monastery to the Buddha</td> - <td class="tdrvb"><a href="#Page_131">131</a></td> -</tr> -<tr> - <td class="tdl"><span class="smcap">The Birth Stories.</span></td> -</tr> -<tr> - <td class="tdl">1. Holding to the Truth ... Apaṇṇaka Jātaka</td> - <td class="tdrvb"><a href="#Page_134">134</a></td> -</tr> -<tr> - <td class="tdl">2. The Sandy Road ... Vaṇṇupatha Jātaka</td> - <td class="tdrvb"><a href="#Page_147">147</a></td> -</tr> -<tr> - <td class="tdl">3. The Merchant of Sēri ... Seri-vānija Jātaka</td> - <td class="tdrvb"><a href="#Page_153">153</a></td> -</tr> -<tr> - <td class="tdl">4. The Story of Chullaka the Treasurer ... Cullaka-seṭṭhi Jātaka</td> - <td class="tdrvb"><a href="#Page_158">158</a></td> -</tr> -<tr> - <td class="tdl">5. The Measure of Rice ... Taṇḍula-nāḷi Jātaka</td> - <td class="tdrvb"><a href="#Page_172">172</a></td> -</tr> -<tr> - <td class="tdl">6. On True Divinity ... Deva-dhamma Jātaka</td> - <td class="tdrvb"><a href="#Page_178">178</a></td> -</tr> -<tr> - <td class="tdl">9. The Story of Makhā Deva ... Makhā-deva Jātaka</td> - <td class="tdrvb"><a href="#Page_186">186</a></td> -</tr> -<tr> - <td class="tdl">10. The Happy Life ... Sukhavihāri Jātaka</td> - <td class="tdrvb"><a href="#Page_190">190</a></td> -</tr> -<tr> - <td class="tdl">11. The Story of Beauty ... Lakkhaṇa Jātaka</td> - <td class="tdrvb"><a href="#Page_194">194</a></td> -</tr> -<tr> - <td class="tdl">12. The Banyan Deer ... Nigrodha-miga Jātaka</td> - <td class="tdrvb"><a href="#Page_199">199</a></td> -</tr> -<tr> - <td class="tdl">13. The Dart of Love ... Kaṇḍina Jātaka</td> - <td class="tdrvb"><a href="#Page_211">211</a></td> -</tr> -<tr> - <td class="tdl">14. The Greedy Antelope ... Vātamiga Jātaka</td> - <td class="tdrvb"><a href="#Page_214">214</a></td> -</tr> -<tr> - <td class="tdl">15. The Deer who would not Learn ... Kharādiyā Jātaka</td> - <td class="tdrvb"><a href="#Page_219">219</a></td> -</tr> -<tr> - <td class="tdl">16. The Cunning Deer ... Tipallatha-miga Jātaka</td> - <td class="tdrvb"><a href="#Page_221">221</a></td> -</tr> -<tr> - <td class="tdl">17. The Wind ... Māluta Jātaka</td> - <td class="tdrvb"><a href="#Page_224">224</a></td> -</tr> -<tr> - <td class="tdl">18. On Offering Food to the Dead ... Mataka-bhatta Jātaka</td> - <td class="tdrvb"><a href="#Page_226">226</a></td> -</tr> -<tr> - <td class="tdl">19. On Offerings given under a Vow ... Āyācita-bhatta Jātaka</td> - <td class="tdrvb"><a href="#Page_230">230</a></td> -</tr> -<tr> - <td class="tdl">20. The Monkeys and the Demon ... Naḷapāna Jātaka</td> - <td class="tdrvb"><a href="#Page_232">232</a></td> -</tr> -<tr> - <td class="tdl">21. The Wily Antelope ... Kurunga-miga Jātaka</td> - <td class="tdrvb"><a href="#Page_237">237</a></td> -</tr> -<tr> - <td class="tdl">22. The Dog who turned Preacher ... Kukkura Jātaka</td> - <td class="tdrvb"><a href="#Page_240">240</a></td> -</tr> -<tr> - <td class="tdl">23. The Bhoja Thoroughbred ... Bhojājānīya Jātaka</td> - <td class="tdrvb"><a href="#Page_245">245</a></td> -</tr> -<tr> - <td class="tdl">24. The Thoroughbred War Horse ... Ājañña Jātaka</td> - <td class="tdrvb"><a href="#Page_249">249</a></td> -</tr> -<tr> - <td class="tdl">25. The Horse at the Ford ... Tittha Jātaka</td> - <td class="tdrvb"><a href="#Page_251">251</a></td> -</tr> -<tr> - <td class="tdl">26. Evil communications corrupt good manners ... Mahilā-mukha Jātaka</td> - <td class="tdrvb"><a href="#Page_257">257</a></td> -</tr> -<tr> - <td class="tdl">27. The Elephant and the Dog ... Abhiṇha Jātaka</td> - <td class="tdrvb"><a href="#Page_263">263</a></td> -</tr> -<tr> - <td class="tdl">28. The Bull who Won the Bet ... Nandi-Visāla Jātaka</td> - <td class="tdrvb"><a href="#Page_266">266</a></td> -</tr> -<tr> - <td class="tdl">29. The Old Woman’s Black Bull ... Kaṇha Jātaka</td> - <td class="tdrvb"><a href="#Page_270">270</a></td> -</tr> -<tr> - <td class="tdl">30. The Ox who Envied the Pig ... Muṇika Jātaka</td> - <td class="tdrvb"><a href="#Page_275">275</a></td> -</tr> -<tr> - <td class="tdl">31. On Mercy to Animals ... Kulāvaka Jātaka</td> - <td class="tdrvb"><a href="#Page_278">278</a></td> -</tr> -<tr> - <td class="tdl">32. The Dancing Peacock ... Nacca Jātaka</td> - <td class="tdrvb"><a href="#Page_291">291</a></td> -</tr> -<tr> - <td class="tdl">33. The sad Quarrel of the Quails ... Sammodamāna Jātaka</td> - <td class="tdrvb"><a href="#Page_295">295</a></td> -</tr> -<tr> - <td class="tdl">34. The Fish and his Wife ... Maccha Jātaka</td> - <td class="tdrvb"><a href="#Page_299">299</a></td> -</tr> -<tr> - <td class="tdl">35. The Holy Quail ... Vaṭṭaka Jātaka</td> - <td class="tdrvb"><a href="#Page_302">302</a></td> -</tr> -<tr> - <td class="tdl">36. The Wise Bird and the Fools ... Sakuṇa Jātaka</td> - <td class="tdrvb"><a href="#Page_307">307</a></td> -</tr> -<tr> - <td class="tdl">37. The Partridge, Monkey, and Elephant ... Tittira Jātaka</td> - <td class="tdrvb"><a href="#Page_310">310</a></td> -</tr> -<tr> - <td class="tdl">38. The Cruel Crane Outwitted ... Baka Jātaka</td> - <td class="tdrvb"><a href="#Page_315">315</a></td> -</tr> -<tr> - <td class="tdl">39. Nanda on the Buried Gold ... Nanda Jātaka</td> - <td class="tdrvb"><a href="#Page_322">322</a></td> -</tr> -<tr> - <td class="tdl">40. The Fiery Furnace ... Khadirangāra Jātaka</td> - <td class="tdrvb"><a href="#Page_326">326</a></td> -</tr> -<tr> - <td class="tdl"><span class="smcap">Index</span></td> - <td class="tdrvb"><a href="#Page_339">339</a></td> -</tr> -</table></div> - - - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_i">i</span></p> - - - -</div><div class="chapter"> -<h2 id="INTRODUCTION">INTRODUCTION.</h2> - - -<p>It is well known that amongst the Buddhist Scriptures -there is one book in which a large number of old stories, -fables, and fairy tales, lie enshrined in an edifying -commentary; and have thus been preserved for the study -and amusement of later times. How this came about -is not at present quite certain. The belief of orthodox -Buddhists on the subject is this. The Buddha, as occasion -arose, was accustomed throughout his long career -to explain and comment on the events happening around -him, by telling of similar events that had occurred in -his own previous births. The experience, not of one -lifetime only, but of many lives, was always present to -his mind; and it was this experience he so often used -to point a moral, or adorn a tale. The stories so told -are said to have been reverently learnt and repeated by -his disciples; and immediately after his death 550 of -them were gathered together in one collection, called -the Book of the 550 Jātakas or Births; the commentary -to which gives for each Jātaka, or Birth Story, an -account of the event in Gotama’s life which led to his<span class="pagenum" id="Page_ii">ii</span> -first telling that particular story. Both text and commentary -were then handed down intact, and in the Pāli -language in which they were composed, to the time of -the Council of Patna (held in or about the year 250 <span class="smcap">B.C.</span>); -and they were carried in the following year to Ceylon -by the great missionary Mahinda. There the commentary -was translated into Siŋhalese, the Aryan dialect spoken -in Ceylon; and was re-translated into its present form -in the Pāli language in the fifth century of our era. -But the text of the Jātaka stories themselves has been -throughout preserved in its original Pāli form.</p> - -<p>Unfortunately this orthodox Buddhist belief as to the -history of the Book of Birth Stories rests on a foundation -of quicksand. The Buddhist belief, that most of their -sacred books were in existence immediately after the -Buddha’s death, is not only not supported, but is contradicted -by the evidence of those books themselves. -It may be necessary to state what that belief is, in order -to show the importance which the Buddhists attach to -the book; but in order to estimate the value we ourselves -should give it, it will be necessary by critical, and more -roundabout methods, to endeavour to arrive at some -more reliable conclusion. Such an investigation cannot, -it is true, be completed until the whole series of the -Buddhist Birth Stories shall have become accessible in -the original Pāli text, and the history of those stories<span class="pagenum" id="Page_iii">iii</span> -shall have been traced in other sources. With the present -inadequate information at our command, it is only possible -to arrive at probabilities. But it is therefore the -more fortunate that the course of the inquiry will lead -to some highly interesting and instructive results.</p> - -<p>In the first place, the fairy tales, parables, fables, -riddles, and comic and moral stories, of which the -Buddhist Collection—known as the Jātaka Book—consists, -have been found, in many instances, to bear -a striking resemblance to similar ones current in the -West. Now in many instances this resemblance is -simply due to the fact that the <em>Western stories were -borrowed from the Buddhist ones</em>.</p> - -<p>To this resemblance much of the interest excited -by the Buddhist Birth Stories is, very naturally, due. -As, therefore, the stories translated in the body of this -volume do not happen to contain among them any of -those most generally known in England, I insert here -one or two specimens which may at the same time -afford some amusement, and also enable the reader to -judge how far the alleged resemblances do actually -exist.</p> - -<p>It is absolutely essential for the correctness of such -judgment that the stories should be presented exactly -as they stand in the original. I am aware that a close -and literal translation involves the disadvantage of pre<span class="pagenum" id="Page_iv">iv</span>senting -the stories in a style which will probably seem -strange, and even wooden, to the modern reader. But -it cannot be admitted that, for even purposes of comparison, -it would be sufficient to reproduce the stories -in a modern form which should aim at combining -substantial accuracy with a pleasing dress.</p> - -<p>And the Book of Birth Stories has a value quite -independent of the fact that many of its tales have been -transplanted to the West. It contains a record of the -every-day life, and every-day thought, of the people -among whom the tales were told: it is <em>the oldest, most -complete, and most important Collection of Folk-lore extant</em>.</p> - -<p>The whole value of its evidence in this respect would -be lost, if a translator, by slight additions in some places, -slight omissions in others, and slight modifications here -and there, should run the risk of conveying erroneous -impressions of early Buddhist beliefs, and habits, and -modes of thought. It is important, therefore, that the -reader should understand, before reading the stories I -intend to give, that while translating sentence by -sentence, rather than word by word, I have never lost -sight of the importance of retaining in the English -version, as far as possible, not only the phraseology, -but the style and spirit of the Buddhist story-teller.</p> - -<p>The first specimen I propose to give is a half-moral -half-comic story, which runs as follows.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_v">v</span></p> - - - - -<h3 id="The_Ass_in_the_Lions_Skin"><small>The Ass in the Lion’s Skin</small>.<br /> - -SĪHA-CAMMA JĀTAKA.</h3> - -<p class="center">(Fausböll, No. 189.)</p> - - -<p>Once upon a time, while Brahma-datta was reigning -in Benāres, the future Buddha was born one of a -peasant family; and when he grew up, he gained his -living by tilling the ground.</p> - -<p>At that time a hawker used to go from place to place, -trafficking in goods carried by an ass. Now at each -place he came to, when he took the pack down from the -ass’s back, he used to clothe him in a lion’s skin, and -turn him loose in the rice and barley-fields. And when -the watchmen in the fields saw the ass, they dared not -go near him, taking him for a lion.</p> - -<p>So one day the hawker stopped in a village; and whilst -he was getting his own breakfast cooked, he dressed the -ass in a lion’s skin, and turned him loose in a barley-field. -The watchmen in the field dared not go up to -him; but going home, they published the news. Then -all the villagers came out with weapons in their hands; -and blowing chanks, and beating drums, they went near -the field and shouted. Terrified with the fear of death, -the ass uttered a cry—the cry of an ass!</p> - -<p>Ana when he knew him then to be an ass, the future -Buddha pronounced the First Stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“This is not a lion’s roaring,</div> - <div class="verse">Nor a tiger’s, nor a panther’s;</div> - <div class="verse">Dressed in a lion’s skin,</div> - <div class="verse">’Tis a wretched ass that roars!”</div> -</div></div></div> -<p><span class="pagenum" id="Page_vi">vi</span></p> -<p>But when the villagers knew the creature to be an ass, -they beat him till his bones broke; and, carrying off the -lion’s skin, went away. Then the hawker came; and -seeing the ass fallen into so bad a plight, pronounced the -Second Stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Long might the ass,</div> - <div class="verse">Clad in a lion’s skin,</div> - <div class="verse">Have fed on the barley green.</div> - <div class="verse indent3">But he brayed!</div> - <div class="verse">And that moment he came to ruin.”</div> -</div></div></div> - -<p>And even whilst he was yet speaking the ass died on -the spot!</p> - -<hr class="tb" /> - -<p>This story will doubtless sound familiar enough to -English ears; for a similar tale is found in our modern -collections of so-called ‘Æsop’s Fables.’[1] Professor -Benfey has further traced it in mediæval French, -German, Turkish, and Indian literature.<a id="FNanchor_2" href="#Footnote_2" class="fnanchor">2</a> But it may -have been much older than any of these books; for -the fable possibly gave rise to a proverb of which we -find traces among the Greeks as early as the time -of Plato.<a id="FNanchor_3" href="#Footnote_3" class="fnanchor">3</a> Lucian gives the fable in full, localizing it<span class="pagenum" id="Page_vii">vii</span> -at Kumē, in South Italy,<a id="FNanchor_4" href="#Footnote_4" class="fnanchor">4</a> and Julien has given us a -Chinese version in his ‘Avadānas.’<a id="FNanchor_5" href="#Footnote_5" class="fnanchor">5</a> Erasmus, in his -work on proverbs,<a id="FNanchor_6" href="#Footnote_6" class="fnanchor">6</a> alludes to the fable; and so also does -our own Shakespeare in ‘King John.’<a id="FNanchor_7" href="#Footnote_7" class="fnanchor">7</a> It is worthy -of mention that in one of the later story-books—in a -Persian translation, that is, of the Hitopadesa—there is -a version of our fable in which it is the vanity of the -ass in trying to sing which leads to his disguise being -discovered, and thus brings him to grief.<a id="FNanchor_8" href="#Footnote_8" class="fnanchor">8</a> But Professor -Benfey has shown<a id="FNanchor_9" href="#Footnote_9" class="fnanchor">9</a> that this version is simply -the rolling into one of the present tale and of another, -also widely prevalent, where an ass by trying to sing -earns for himself, not thanks, but blows.<a id="FNanchor_10" href="#Footnote_10" class="fnanchor">10</a> I shall -hereafter attempt to draw some conclusions from the -history of the story. But I would here point out that -the fable could scarcely have originated in any country -in which lions were not common; and that the Jātaka -story gives a reasonable explanation of the ass being -dressed in the skin, instead of saying that he dressed -himself in it, as is said in our ‘Æsop’s Fables.’</p> - -<p>The reader will notice that the ‘moral’ of the tale<span class="pagenum" id="Page_viii">viii</span> -is contained in two stanzas, one of which is put into -the mouth of the Bodisat or future Buddha. This will -be found to be the case in all the Birth Stories, save -that the number of the stanzas differs, and that they -are usually all spoken by the Bodisat. It should also -be noticed that the identification of the peasant’s son -with the Bodisat, which is of so little importance to -the story, is the only part of it which is essentially -Buddhistic. Both these points will be of importance -further on.</p> - -<p>The introduction of the human element takes this -story, perhaps, out of the class of fables in the most -exact sense of that word. I therefore add a story containing -a fable proper, where animals speak and act -like men.</p> - - - -<hr class="chap" /> -<h3 id="The_Talkative_Tortoise"><small>The Talkative Tortoise</small>.<br /> - -KACCHAPA JĀTAKA.</h3> - -<p class="center">(Fausböll, No. 215.)</p> - - -<p>Once upon a time, when Brahma-datta was reigning -in Benāres, the future Buddha was born in a minister’s -family; and when he grew up, he became the king’s -adviser in things temporal and spiritual.</p> - -<p>Now this king was very talkative: while he was -speaking, others had no opportunity for a word. And -the future Buddha, wanting to cure this talkativeness of -his, was constantly seeking for some means of doing so.</p> - -<p><span class="pagenum" id="Page_ix">ix</span></p> - -<p>At that time there was living, in a pond in the Himālaya -mountains, a tortoise. Two young haŋsas (<i>i.e.</i> wild -ducks<a id="FNanchor_11" href="#Footnote_11" class="fnanchor">11</a>) who came to feed there, made friends with him. -And one day, when they had become very intimate with -him, they said to the tortoise—</p> - -<p>“Friend tortoise! the place where we live, at the -Golden Cave on Mount Beautiful in the Himālaya -country, is a delightful spot. Will you come there with -us?”</p> - -<p>“But how can I got there?”</p> - -<p>“We can take you, if you can only hold your tongue, -and will say nothing to anybody.”<a id="FNanchor_12" href="#Footnote_12" class="fnanchor">12</a></p> - -<p>“O! that I can do. Take me with you.”</p> - -<p>“That’s right,” said they. And making the tortoise -bite hold of a stick, they themselves took the two ends in -their teeth, and flew up into the air.<a id="FNanchor_13" href="#Footnote_13" class="fnanchor">13</a></p> - -<p>Seeing him thus carried by the haŋsas, some villagers -called out, “Two wild ducks are carrying a tortoise along -on a stick!” Whereupon the tortoise wanted to say, -“If my friends choose to carry me, what is that to you, -you wretched slaves!” So just as the swift flight of the -wild ducks had brought him over the king’s palace in the -city of Benāres, he let go of the stick he was biting, and -falling in the open courtyard, split in two! And there -arose a universal cry, “A tortoise has fallen in the open -courtyard, and has split in two!”</p> - -<p><span class="pagenum" id="Page_x">x</span></p> - -<p>The king, taking the future Buddha, went to the place, -surrounded by his courtiers; and looking at the tortoise, -he asked the Bodisat, “Teacher! how comes he to be -fallen here?”</p> - -<p>The future Buddha thought to himself, “Long expecting, -wishing to admonish the king, have I sought for -some means of doing so. This tortoise must have made -friends with the wild ducks; and they must have made -him bite hold of the stick, and have flown up into the -air to take him to the hills. But he, being unable to -hold his tongue when he hears any one else talk, must -have wanted to say something, and let go the stick; and -so must have fallen down from the sky, and thus lost his -life.” And saying, “Truly, O king! those who are -called chatter-boxes—people whose words have no end—come -to grief like this,” he uttered these Verses:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Verily the tortoise killed himself</div> - <div class="verse">Whilst uttering his voice;</div> - <div class="verse">Though he was holding tight the stick,</div> - <div class="verse">By a word himself he slew.</div> -</div><div class="stanza"> - <div class="verse">“Behold him then, O excellent by strength!</div> - <div class="verse">And speak wise words, not out of season.</div> - <div class="verse">You see how, by his talking overmuch,</div> - <div class="verse">The tortoise fell into this wretched plight!”</div> -</div></div></div> - -<p>The king saw that he was himself referred to, and said, -“O Teacher! are you speaking of us?”</p> - -<p>And the Bodisat spake openly, and said, “O great -king! be it thou, or be it any other, whoever talks -beyond measure meets with some mishap like this.”</p> - -<p>And the king henceforth refrained himself, and became -a man of few words.</p> - -<p><span class="pagenum" id="Page_xi">xi</span></p> - -<p>This story too is found also in Greek, Latin, Arabic, -Persian, and in most European languages,<a id="FNanchor_14" href="#Footnote_14" class="fnanchor">14</a> though, -strangely enough, it does not occur in our books of -Æsop’s Fables. But in the ‘Æsop’s Fables’ is usually -included a story of a tortoise who asked an eagle to teach -him to fly; and being dropped, split into two!<a id="FNanchor_15" href="#Footnote_15" class="fnanchor">15</a> It is -worthy of notice that in the Southern recension of the -Pañca Tantra it is eagles, and not wild ducks or swans, -who carry the tortoise;<a id="FNanchor_16" href="#Footnote_16" class="fnanchor">16</a> and there can, I think, be little -doubt that the two fables are historically connected.</p> - -<p>Another fable, very familiar to modern readers, is -stated in the commentary to have been first related in -ridicule of a kind of Mutual Admiration Society existing -among the opponents of the Buddha. Hearing the -monks talking about the foolish way in which Devadatta -and Kokālika went about among the people ascribing -each to the other virtues which neither possessed, he is -said to have told this tale.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_xii">xii</span></p> - - - - -<h3 id="The_Jackal_and_the_Crow"><small>The Jackal and the Crow</small>.<br /> - -JAMBU-KHĀDAKA JĀTAKA.</h3> - -<p class="center">(Fausböll, No. 294.)</p> - - -<p>Long, long ago, when Brahma-datta was reigning in -Benāres, the Bodisat had come to life as a tree-god, -dwelling in a certain grove of Jambu-trees.</p> - -<p>Now a crow was sitting there one day on the branch -of a Jambu-tree, eating the Jambu-fruits, when a jackal -coming by, looked up and saw him.</p> - -<p>“Ha!” thought he. “I’ll flatter that fellow, and get -some of those Jambus to eat.” And thereupon he uttered -this verse in his praise:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Who may this be, whose rich and pleasant notes</div> - <div class="verse">Proclaim him best of all the singing-birds?</div> - <div class="verse">Warbling so sweetly on the Jambu-branch,</div> - <div class="verse">Where like a peacock he sits firm and grand!”</div> -</div></div></div> - -<p>Then the crow, to pay him back his compliments, replied -in this second verse:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“’Tis a well-bred young gentleman, who understands</div> - <div class="verse">To speak of gentlemen in terms polite!</div> - <div class="verse">Good Sir!—whose shape and glossy coat reveal</div> - <div class="verse">The tiger’s offspring—eat of these, I pray!”</div> -</div></div></div> - -<p>And so saying, he shook the branch of the Jambu-tree -till he made the fruit to fall.</p> - -<p>But when the god who dwelt in that tree saw the two -of them, now they had done flattering one another, eating -the Jambus together, he uttered a third verse:</p> - -<p><span class="pagenum" id="Page_xiii">xiii</span></p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Too long, forsooth, I’ve borne the sight</div> - <div class="verse">Of these poor chatterers of lies—</div> - <div class="verse">The refuse-eater and the offal-eater</div> - <div class="verse">Belauding each other!”</div> -</div></div></div> - -<p>And making himself visible in awful shape, he frightened -them away from the place!</p> - -<hr class="tb" /> - -<p>It is easy to understand, that when this story had been -carried out of those countries where the crow and the -jackal are the common scavengers, it would lose its -point; and it may very well, therefore, have been -shortened into the fable of the Fox and the Crow and -the piece of cheese. On the other hand, the latter is -so complete and excellent a story, that it would scarcely -have been expanded, if it had been the original, into -the tale of the Jackal and the Crow.<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">17</a></p> - -<p>The next tale to be quoted is one showing how a wise -man solves a difficulty. I am sorry that Mr. Fausböll -has not yet reached this Jātaka in his edition of the -Pāli text; but I give it from a Siŋhalese version of -the fourteenth century, which is nearer to the Pāli than -any other as yet known.<a id="FNanchor_18" href="#Footnote_18" class="fnanchor">18</a> It is an episode in</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_xiv">xiv</span></p> - - - - -<h3 id="The_Birth_as_Great_Physician"><small>The Birth as ‘Great Physician.’</small><a id="FNanchor_19" href="#Footnote_19" class="fnanchor">19</a><br /> - -MAHOSADHA JĀTAKA.</h3> - - -<p>A woman, carrying her child, went to the future -Buddha’s tank to wash. And having first bathed the -child, she put on her upper garment and descended -into the water to bathe herself.</p> - -<p>Then a Yakshiṇī,<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">20</a> seeing the child, had a craving to -eat it. And taking the form of a woman, she drew near, -and asked the mother—</p> - -<p>“Friend, this <em>is</em> a <em>very</em> pretty child, is it one of -yours?”</p> - -<p>And when she was told it was, she asked if she might -nurse it. And this being allowed, she nursed it a little, -and then carried it off.</p> - -<p>But when the mother saw this, she ran after her, and -cried out, “Where are you taking my child to?” and -caught hold of her.</p> - -<p>The Yakshiṇī boldly said, “Where did you get the -child from? It is mine!” And so quarrelling, they -passed the door of the future Buddha’s Judgment Hall.</p> - -<p>He heard the noise, sent for them, inquired into the -matter, and asked them whether they would abide by his<span class="pagenum" id="Page_xv">xv</span> -decision. And they agreed. Then he had a line drawn -on the ground; and told the Yakshiṇī to take hold of the -child’s arms, and the mother to take hold of its legs; and -said, “The child shall be hers who drags him over the line.”</p> - -<p>But as soon as they pulled at him, the mother, seeing -how he suffered, grieved as if her heart would break. -And letting him go, she stood there weeping.</p> - -<p>Then the future Buddha asked the bystanders, “Whose -hearts are tender to babes? those who have borne children, -or those who have not?”</p> - -<p>And they answered, “O Sire! the hearts of mothers -are tender.”</p> - -<p>Then he said, “Whom think you is the mother? she -who has the child in her arms, or she who has let go?”</p> - -<p>And they answered, “She who has let go is the -mother.”</p> - -<p>And he said, “Then do you all think that the other -was the thief?”</p> - -<p>And they answered, “Sire! we cannot tell.”</p> - -<p>And he said, “Verily this is a Yakshiṇī, who took the -child to eat it.”</p> - -<p>And they asked, “O Sire! how did you know it?”</p> - -<p>And he replied, “Because her eyes winked not, and -were red, and she knew no fear, and had no pity, I knew -it.”</p> - -<p>And so saying, he demanded of the thief, “Who are -you?”</p> - -<p>And she said, “Lord! I am a Yakshiṇī.”</p> - -<p>And he asked, “Why did you take away this child?”</p> - -<p>And she said, “I thought to eat him, O my Lord!”</p> - -<p>And he rebuked her, saying, “O foolish woman! For -your former sins you have been born a Yakshiṇī, and now<span class="pagenum" id="Page_xvi">xvi</span> -do you still sin” And he laid a vow upon her to keep -the Five Commandments, and let her go.</p> - -<p>But the mother of the child exalted the future Buddha, -and said, “O my Lord! O Great Physician! may thy -life be long!” And she went away, with her babe -clasped to her bosom.</p> - -<hr class="tb" /> - -<p>The Hebrew story, in which a similar judgment is -ascribed to Solomon, occurs in the Book of Kings, which -is more than a century older than the time of Gotama. -We shall consider below what may be the connexion -between the two.</p> - -<p>The next specimen is a tale about lifeless things endowed -with miraculous powers; perhaps the oldest tale -in the world of that kind which has been yet published. -It is an episode in</p> - - - -<hr class="chap" /> -<h3 id="Sakkas_Presents"><small>Sakka’s Presents</small>.<br /> - -DADHI-VĀHANA JĀTAKA.</h3> - -<p class="center">(Fausböll, No. 186.)</p> - - -<p>Once upon a time, when Brahma-datta was reigning -in Benāres, four brothers, Brāhmans, of that kingdom, -devoted themselves to an ascetic life; and having built -themselves huts at equal distances in the region of the -Himālaya mountains, took up their residence there.</p> - -<p><span class="pagenum" id="Page_xvii">xvii</span></p> - -<p>The eldest of them died, and was reborn as the god -Sakka.<a id="FNanchor_21" href="#Footnote_21" class="fnanchor">21</a> When he became aware of this, he used to go -and render help at intervals every seven or eight days to -the others. And one day, having greeted the eldest hermit, -and sat down beside him, he asked him, “Reverend Sir, -what are you in need of?”</p> - -<p>The hermit, who suffered from jaundice, answered, “I -want fire!” So he gave him a double-edged hatchet.</p> - -<p>But the hermit said, “Who is to take this, and bring -me firewood?”</p> - -<p>Then Sakka spake thus to him, “Whenever, reverend -Sir, you want firewood, you should let go the hatchet -from your hand, and say, ‘Please fetch me firewood: -make me fire!’ And it will do so.”</p> - -<p>So he gave him the hatchet; and went to the second -hermit, and asked, “Reverend Sir, what are you in need -of?”</p> - -<p>Now the elephants had made a track for themselves close -to his hut. And he was annoyed by those elephants, and said, -“I am much troubled by elephants; drive them away.”</p> - -<p>Sakka, handing him a drum, said, “Reverend Sir, -if you strike on this side of it, your enemies will take -to flight; but if you strike on this side, they will become -friendly, and surround you on all sides with an army in -fourfold array.”<a id="FNanchor_22" href="#Footnote_22" class="fnanchor">22</a></p> - -<p><span class="pagenum" id="Page_xviii">xviii</span></p> - -<p>So he gave him the drum; and went to the third -hermit, and asked, “Reverend Sir, what are you in need -of?”</p> - -<p>He was also affected with jaundice, and said, therefore, -“I want sour milk.”</p> - -<p>Sakka gave him a milk-bowl, and said, “If you wish -for anything, and turn this bowl over, it will become a -great river, and pour out such a torrent, that it will be -able to take a kingdom, and give it to you.”</p> - -<p>And Sakka went away. But thenceforward the hatchet -made fire for the eldest hermit; when the second struck -one side of his drum, the elephants ran away; and the -third enjoyed his curds.</p> - -<p>Now at that time a wild boar, straying in a forsaken -village, saw a gem of magical power. When he seized -this in his mouth, he rose by its magic into the air, and -went to an island in the midst of the ocean. And thinking, -“Here now I ought to live,” he descended, and took -up his abode in a convenient spot under an Udumbara-tree. -And one day, placing the gem before him, he fell asleep -at the foot of the tree.</p> - -<p>Now a certain man of the Land of Kāsi had been expelled -from home by his parents, who said, “This fellow -is of no use to us.” So he went to a seaport, and embarked -in a ship as a servant to the sailors. And the -ship was wrecked; but by the help of a plank he reached -that very island. And while he was looking about for -fruits, he saw the boar asleep; and going softly up, he -took hold of the gem.</p> - -<p>Then by its magical power he straightway rose right -up into the air! So, taking a seat on the Udumbara-tree, -he said to himself, “Methinks this boar must have become<span class="pagenum" id="Page_xix">xix</span> -a sky-walker through the magic power of this gem. -That’s how he got to be living here! It’s plain enough -what I ought to do; I’ll first of all kill and eat him, and -then I can get away!”</p> - -<p>So he broke a twig off the tree, and dropped it on his -head. The boar woke up, and not seeing the gem, ran -about, trembling, this way and that way. The man -seated on the tree laughed. The boar, looking up, saw -him, and dashing his head against the tree, died on the -spot.</p> - -<p>But the man descended, cooked his flesh, ate it, and -rose into the air. And as he was passing along the -summit of the Himālaya range, he saw a hermitage; and -descending at the hut of the eldest hermit, he stayed -there two or three days, and waited on the hermit; and -thus became aware of the magic power of the hatchet.</p> - -<p>“I must get that,” thought he. And he showed the -hermit the magic power of his gem, and said, “Sir, do -you take this, and give me your hatchet.” The ascetic, -full of longing to be able to fly through the air,<a id="FNanchor_23" href="#Footnote_23" class="fnanchor">23</a> did so. -But the man, taking the hatchet, went a little way off, -and letting it go, said, “O hatchet! cut off that hermit’s -head, and bring the gem to me!” And it went, and cut -off the hermit’s head, and brought him the gem.</p> - -<p>Then he put the hatchet in a secret place, and went to -the second hermit, and stayed there a few days. And -having thus become aware of the magic power of the -drum, he exchanged the gem for the drum; and cut off -<em>his</em> head too in the same way as before.</p> - -<p><span class="pagenum" id="Page_xx">xx</span></p> - -<p>Then he went to the third hermit, and saw the magic -power of the milk-bowl; and exchanging the gem for it, -caused <em>his</em> head to be cut off in the same manner. And -taking the Gem, and the Hatchet, and the Drum, and -the Milk-bowl, he flew away up into the air.</p> - -<p>Not far from the city of Benāres he stopped, and sent -by the hand of a man a letter to the king of Benāres -to this effect, “Either do battle, or give me up your -kingdom!”</p> - -<p>No sooner had he heard that message, than the king -sallied forth, saying, “Let us catch the scoundrel!”</p> - -<p>But the man beat one side of his drum, and a fourfold -army stood around him! And directly he saw that the -king’s army was drawn out in battle array, he poured out -his milk-bowl; and a mighty river arose, and the multitude, -sinking down in it, were not able to escape! Then -letting go the hatchet, he said, “Bring me the king’s -head!” And the hatchet went, and brought the king’s -head, and threw it at his feet; and no one had time even -to raise a weapon!</p> - -<p>Then he entered the city in the midst of his great -army, and caused himself to be anointed king, under the -name of Dadhi-vāhana (The Lord of Milk), and governed -the kingdom with righteousness.<a id="FNanchor_24" href="#Footnote_24" class="fnanchor">24</a></p> - -<hr class="tb" /> - -<p>The story goes on to relate how the king planted a -wonderful mango, how the sweetness of its fruit turned -to sourness through the too-close proximity of bitter<span class="pagenum" id="Page_xxi">xxi</span> -herbs, (!) and how the Bodisat, then the king’s minister, -pointed out that evil communications corrupt good -things. But it is the portion above translated which -deserves notice as the most ancient example known of -those tales in which inanimate objects are endowed with -magical powers; and in which the Seven League Boots, -or the Wishing Cup, or the Vanishing Hat, or the Wonderful -Lamp, render their fortunate possessors happy and -glorious. There is a very tragical story of a Wishing -Cup in the Buddhist Collection,<a id="FNanchor_25" href="#Footnote_25" class="fnanchor">25</a> where the Wishing -Cup, however, is turned into ridicule. It is not unpleasant -to find that beliefs akin to, and perhaps the -result of, fetish-worship, had faded away, among Buddhist -story-tellers, into sources of innocent amusement.</p> - -<p>In this curious tale the Hatchet, the Drum, and the -Milk-bowl are endowed with qualities much more fit -for the use they were put to in the latter part of the -story, than to satisfy the wants of the hermits. It is -common ground with satirists how little, save sorrow, -men would gain if they could have anything they chose -to ask for. But, unlike the others we have quoted, the -tale in its present shape has a flavour distinctively Buddhist -in the irreverent way in which it treats the great -god Sakka, the Jupiter of the pre-Buddhistic Hindus. It -takes for granted, too, that the hero ruled in righteous<span class="pagenum" id="Page_xxii">xxii</span>ness; -and this is as common in the Jātakas, as the -’lived happily ever after’ of modern love stories.</p> - -<p>This last idea recurs more strongly in the Birth Story -called</p> - - - -<hr class="chap" /> -<h3 id="A_Lesson_for_Kings"><small>A Lesson for Kings</small>.<br /> - -RĀJOVĀDA JĀTAKA.</h3> - -<p class="center">(Fausböll, No. 151.)</p> - - -<p>Once upon a time, when Brahma-datta was reigning in -Benāres, the future Buddha returned to life in the womb -of his chief queen; and after the conception ceremony -had been performed, he was safely born. And when the -day came for choosing a name, they called him Prince -Brahma-datta. He grew up in due course; and when he -was sixteen years old, went to Takkasilā,<a id="FNanchor_26" href="#Footnote_26" class="fnanchor">26</a> and became -accomplished in all arts. And after his father died he -ascended the throne, and ruled the kingdom with -righteousness and equity. He gave judgments without -partiality, hatred, ignorance, or fear.<a id="FNanchor_27" href="#Footnote_27" class="fnanchor">27</a> Since he thus -reigned with justice, with justice also his ministers administered -the law. Lawsuits being thus decided with -justice, there were none who brought false cases. And -as these ceased, the noise and tumult of litigation ceased -in the king’s court. Though the judges sat all day in<span class="pagenum" id="Page_xxiii">xxiii</span> -the court, they had to leave without any one coming for -justice. It came to this, that the Hall of Justice would -have to be closed!</p> - -<p>Then the future Buddha thought, “From my reigning -with righteousness there are none who come for judgment; -the bustle has ceased, and the Hall of Justice will -have to be closed. It behoves me, therefore, now to -examine into my own faults; and if I find that anything -is wrong in me, to put that away, and practise only -virtue.”</p> - -<p>Thenceforth he sought for some one to tell him his -faults; but among those around him he found no one -who would tell him of any fault, but heard only his own -praise.</p> - -<p>Then he thought, “It is from fear of me that these -men speak only good things, and not evil things,” and -he sought among those people who lived outside the -palace. And finding no fault-finder there, he sought -among those who lived outside the city, in the suburbs, -at the four gates.<a id="FNanchor_28" href="#Footnote_28" class="fnanchor">28</a> And there too finding no one to find -fault, and hearing only his own praise, he determined -to search the country places.</p> - -<p>So he made over the kingdom to his ministers, and -mounted his chariot; and taking only his charioteer, -left the city in disguise. And searching the country -through, up to the very boundary, he found no fault-finder, -and heard only of his own virtue; and so he -turned back from the outermost boundary, and returned -by the high road towards the city.</p> - -<p>Now at that time the king of Kosala, Mallika by name,<span class="pagenum" id="Page_xxiv">xxiv</span> -was also ruling his kingdom with righteousness; and -when seeking for some fault in himself, he also found no -fault-finder in the palace, but only heard of his own -virtue! So seeking in country places, he too came to -that very spot. And these two came face to face in a low -cart-track with precipitous sides, where there was no -space for a chariot to get out of the way!</p> - -<p>Then the charioteer of Mallika the king said to the -charioteer of the king of Benāres, “Take thy chariot out -of the way!”</p> - -<p>But he said, “Take thy chariot out of the way, O -charioteer! In this chariot sitteth the lord over the -kingdom of Benāres, the great king Brahma-datta.”</p> - -<p>Yet the other replied, “In this chariot, O charioteer, -sitteth the lord over the kingdom of Kosala, the great -king Mallika. Take thy carriage out of the way, and -make room for the chariot of our king!”</p> - -<p>Then the charioteer of the king of Benāres thought, -“They say then that he too is a king! What <em>is</em> now to -be done?” After some consideration, he said to himself, -“I know a way. I’ll find out how old he is, and then -I’ll let the chariot of the younger be got out of the way, -and so make room for the elder.”</p> - -<p>And when he had arrived at that conclusion, he asked -that charioteer what the age of the king of Kosala was. -But on inquiry he found that the ages of both were equal. -Then he inquired about the extent of his kingdom, and -about his army, and his wealth, and his renown, and -about the country he lived in, and his caste and tribe and -family. And he found that both were lords of a kingdom -three hundred leagues in extent; and that in respect of -army and wealth and renown, and the countries in which<span class="pagenum" id="Page_xxv">xxv</span> -they lived, and their caste and their tribe and their -family, they were just on a par!</p> - -<p>Then he thought, “I will make way for the most -righteous.” And he asked, “What kind of righteousness -has this king of yours?”</p> - -<p>And the other saying, “Such and such is our king’s -righteousness,” and so proclaiming his king’s wickedness -as goodness, uttered the First Stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">The strong he overthrows by strength,</div> - <div class="verse">The mild by mildness, does Mallika;</div> - <div class="verse">The good he conquers by goodness,</div> - <div class="verse">And the wicked by wickedness too.</div> - <div class="verse indent2">Such is the nature of <em>this</em> king!</div> - <div class="verse indent2">Move out of the way, O charioteer!</div> -</div></div></div> - -<p>But the charioteer of the king of Benāres asked him, -“Well, have you told all the virtues of your king?”</p> - -<p>“Yes,” said the other.</p> - -<p>“If these are his <em>virtues</em>, where are then his faults?” -replied he.</p> - -<p>The other said, “Well, for the nonce, they shall be -faults, if you like! But pray, then, what is the kind of -goodness your king has?”</p> - -<p>And then the charioteer of the king of Benāres called -unto him to hearken, and uttered the Second Stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Anger he conquers by calmness,</div> - <div class="verse">And by goodness the wicked;</div> - <div class="verse">The stingy he conquers by gifts,</div> - <div class="verse">And by truth the speaker of lies.</div> - <div class="verse indent2">Such is the nature of <em>this</em> king!</div> - <div class="verse indent2">Move out of the way, O charioteer!”</div> -</div></div></div> - -<p>And when he had thus spoken, both Mallika, the king<span class="pagenum" id="Page_xxvi">xxvi</span> -and his charioteer alighted from their chariot. And they -took out the horses, and removed their chariot, and made -way for the king of Benāres!</p> - -<p>But the king of Benāres exhorted Mallika the king, -saying, “Thus and thus is it right to do.” And returning -to Benāres, he practised charity, and did other good -deeds, and so when his life was ended he passed away -to heaven.</p> - -<p>And Mallika the king took his exhortation to heart; -and having in vain searched the country through for a -fault-finder, he too returned to his own city, and practised -charity and other good deeds; and so at the end -of his life he went to heaven.</p> - -<hr class="tb" /> - -<p>The mixture in this Jātaka of earnestness with dry -humour is very instructive. The exaggeration in the -earlier part of the story; the hint that law depends in -reality on false cases; the suggestion that to decide cases -justly would by itself put an end, not only to ‘the -block in the law courts,’ but even to all lawsuits; the -way in which it is brought about that two mighty kings -should meet, unattended, in a narrow lane; the cleverness -of the first charioteer in getting out of his difficulties; -the brand-new method of settling the delicate -question of precedence—a method which, logically carried -out, would destroy the necessity of such questions being -raised at all;—all this is the amusing side of the<span class="pagenum" id="Page_xxvii">xxvii</span> -Jātaka. It throws, and is meant to throw, an air of -unreality over the story; and it is none the less humour -because it is left to be inferred, because it is only an -aroma which might easily escape unnoticed, only the -humour of naïve absurdity and of clever repartee.</p> - -<p>But none the less also is the story-teller thoroughly -in earnest; he really means that justice is noble, that -to conquer evil by good is the right thing, and that -goodness is the true measure of greatness. The object -is edification also, and not amusement only. The lesson -itself is quite Buddhistic. The first four lines of the -Second Moral are indeed included, as verse 223, in the -<cite>Dhammapada</cite> or ‘Scripture Verses,’ perhaps the most -sacred and most widely-read book of the Buddhist Bible; -and the distinction between the two ideals of virtue is in -harmony with all Buddhist ethics. It is by no means, -however, exclusively Buddhistic. It gives expression to -an idea that would be consistent with most of the later -religions; and is found also in the great Hindu Epic, the -Mahā Bhārata, which has been called the Bible of the -Hindus.<a id="FNanchor_29" href="#Footnote_29" class="fnanchor">29</a> It is true that further on in the same poem is -found the opposite sentiment, attributed in our story to -the king of Mallika;<a id="FNanchor_30" href="#Footnote_30" class="fnanchor">30</a> and that the higher teaching is -in one of the latest portions of the Mahā Bhārata, and<span class="pagenum" id="Page_xxviii">xxviii</span> -probably of Buddhist origin. But when we find that -the Buddhist principle of overcoming evil by good was -received, as well as its opposite, into the Hindu poem, -it is clear that this lofty doctrine was by no means repugnant -to the best among the Brāhmans.<a id="FNanchor_31" href="#Footnote_31" class="fnanchor">31</a></p> - -<p>It is to be regretted that some writers on Buddhism -have been led away by their just admiration for the -noble teaching of Gotama into an unjust depreciation -of the religious system of which his own was, after all, -but the highest product and result. There were doubtless -among the Brāhmans uncompromising advocates -of the worst privileges of caste, of the most debasing -belief in the efficacy of rites and ceremonies; but this -verse is only one among many others which are incontestable -evidence of the wide prevalence also of a -spirit of justice, and of an earnest seeking after truth. -It is, in fact, inaccurate to draw any hard-and-fast line -between the Indian Buddhists and their countrymen -of other faiths. After the first glow of the Buddhist -reformation had passed away, there was probably as -little difference between Buddhist and Hindu as there -was between the two kings in the story which has just -been told.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_xxix">xxix</span></p> - - - - -<h3 id="THE_KALILAG_AND_DAMNAG_LITERATURE">THE KALILAG AND DAMNAG LITERATURE.</h3> - - -<p>Among the other points of similarity between Buddhists -and Hindus, there is one which deserves more especial -mention here,—that of their liking for the kind of -moral-comic tales which form the bulk of the Buddhist -Birth Stories. That this partiality was by no means -confined to the Buddhists is apparent from the fact -that books of such tales have been amongst the most -favourite literature of the Hindus. And this is the -more interesting to us, as it is these Hindu collections -that have most nearly preserved the form in which -many of the Indian stories have been carried to the -West.</p> - -<p>The oldest of the collections now extant is the one -already referred to, the <span class="smcap">Pancha Tantra</span>, that is, the -’Five Books,’ a kind of Hindu ‘Pentateuch’ or ‘Pentamerone.’ -In its earliest form this work is unfortunately -no longer extant; but in the sixth century -of our era a book very much like it formed part of a -work translated into Pahlavi, or Ancient Persian; and -thence, about 750 <span class="smcap">A.D.</span>, into Syriac, under the title -of ‘<span class="smcap">Kalilag and Damnag</span>,’ and into Arabic under the -title ‘<span class="smcap">Kalilah and Dimnah</span>.’<a id="FNanchor_32" href="#Footnote_32" class="fnanchor">32</a></p> - -<p><span class="pagenum" id="Page_xxx">xxx</span></p> - -<p>These tales, though originally Buddhist, became great -favourites among the Arabs; and as the Arabs were -gradually brought into contact with Europeans, and -penetrated into the South of Europe, they brought the -stories with them; and we soon afterwards find them -translated into Western tongues. It would be impossible -within the limits of this preface to set out in full -detail the intricate literary history involved in this -statement; and while I must refer the student to the -Tables appended to this Introduction for fuller information, -I can only give here a short summary of the -principal facts.</p> - -<p>It is curious to notice that it was the Jews to whom -we owe the earliest versions. Whilst their mercantile -pursuits took them much amongst the followers of the -Prophet, and the comparative nearness of their religious -beliefs led to a freer intercourse than was usually possible -between Christians and Moslems, they were naturally -attracted by a kind of literature such as this—Oriental -in morality, amusing in style, and perfectly -free from Christian legend and from Christian dogma. -It was also the kind of literature which travellers would -most easily become acquainted with, and we need not -therefore be surprised to hear that a Jew, named Symeon -Seth, about 1080 <span class="smcap">A.D.</span>, made the first translation into a -European language, viz. into modern Greek. Another<span class="pagenum" id="Page_xxxi">xxxi</span> -Jew, about 1250, made a translation of a slightly -different recension of the ‘Kalilah and Dimnah’ into -Hebrew; and a third, John of Capua, turned this -Hebrew version into Latin between 1263 and 1278. -At about the same time as the Hebrew version, another -was made direct from the Arabic into Spanish, and -a fifth into Latin; and from these five versions translations -were afterwards made into German, Italian, -French, and English.</p> - -<p>The title of the second Latin version just mentioned -is very striking—it is “Æsop the Old.” To the translator, -Baldo, it evidently seemed quite in order to ascribe -these new stories to the traditional teller of similar stories -in ancient times; just as witty sayings of more modern -times have been collected into books ascribed to the once -venerable Joe Miller. Baldo was neither sufficiently -enlightened to consider a good story the worse for being -an old one, nor sufficiently scrupulous to hesitate at -giving his new book the advantage it would gain from -its connexion with a well-known name.</p> - -<p>Is it true, then, that the so-called Æsop’s Fables—so -popular still, in spite of many rivals, among our -Western children—are merely adaptations from tales -invented long ago to please and to instruct the childlike -people of the East? I think I can give an answer, -though not a complete answer, to the question.</p> - -<p><span class="pagenum" id="Page_xxxii">xxxii</span></p> - -<p>Æsop himself is several times mentioned in classical -literature, and always as the teller of stories or fables. -Thus Plato says that Socrates in his imprisonment occupied -himself by turning the stories (literally myths) of -Æsop into verse:<a id="FNanchor_33" href="#Footnote_33" class="fnanchor">33</a> Aristophanes four times refers to -his tales:<a id="FNanchor_34" href="#Footnote_34" class="fnanchor">34</a> and Aristotle quotes in one form a fable of -his, which Lucian quotes in another.<a id="FNanchor_35" href="#Footnote_35" class="fnanchor">35</a> In accordance -with these references, classical historians fix the date -of Æsop in the sixth century <span class="smcap">B.C.</span>;<a id="FNanchor_36" href="#Footnote_36" class="fnanchor">36</a> but some modern -critics, relying on the vagueness and inconsistency of -the traditions, have denied his existence altogether. -This is, perhaps, pushing scepticism too far; but it may -be admitted that he left no written works, and it is quite -certain that if he did, they have been irretrievably lost.</p> - -<p>Notwithstanding this, a learned monk of Constantinople, -named <span class="smcap">Planudes</span>, and the author also of -numerous other works, did not hesitate, in the first half -of the fourteenth century, to write a work which he -called a collection of Æsop’s Fables. This was first -printed at Milan at the end of the fifteenth century;<span class="pagenum" id="Page_xxxiii">xxxiii</span> -and two other supplementary collections have subsequently -appeared.<a id="FNanchor_37" href="#Footnote_37" class="fnanchor">37</a> From these, and especially from -the work of Planudes, all our so-called Æsop’s Fables -are derived.</p> - -<p>Whence then did Planudes and his fellow-labourers -draw their tales? This cannot be completely answered -till the source of each one of them shall have been clearly -found, and this has not yet been completely done. But -Oriental and classical scholars have already traced a -goodly number of them; and the general results of their -investigations may be shortly stated.</p> - -<p><span class="smcap">Babrius</span>, a Greek poet, who probably lived in the -first century before Christ, wrote in verse a number of -fables, of which a few fragments were known in the -Middle Ages.<a id="FNanchor_38" href="#Footnote_38" class="fnanchor">38</a> The complete work was fortunately -discovered by Mynas, in the year 1824, at Mount Athos; -and both Bentley and Tyrwhitt from the fragments, and -Sir George Cornewall Lewis in his well-known edition -of the whole work, have shown that several of Planudes’ -Fables are also to be found in Babrius.<a id="FNanchor_39" href="#Footnote_39" class="fnanchor">39</a></p> - -<p><span class="pagenum" id="Page_xxxiv">xxxiv</span></p> - -<p>It is possible, also, that the Æsopean fables of the -Latin poet <i>Phædrus</i>, who in the title of his work calls -himself a freedman of Augustus, were known to Planudes. -But the work of Phædrus, which is based on that of -Babrius, existed only in very rare MSS. till the end -of the sixteenth century,<a id="FNanchor_40" href="#Footnote_40" class="fnanchor">40</a> and may therefore have easily -escaped the notice of Planudes.</p> - -<p>On the other hand, we have seen that versions of -Buddhist Birth Stories, and other Indian tales, had -appeared in Europe before the time of Planudes in Greek, -Latin, Hebrew, and Spanish; and many of his stories -have been clearly traced back to this source.<a id="FNanchor_41" href="#Footnote_41" class="fnanchor">41</a> Further, as -I shall presently show, some of the fables of Babrius -and Phædrus, found in Planudes, were possibly derived -by those authors from Buddhist sources. And -lastly, other versions of the Jātakas, besides those which -have been mentioned as coming through the Arabs, had -reached Europe long before the time of Planudes; and -some more of his stories have been traced back to -Buddhist sources through these channels also.</p> - -<p><span class="pagenum" id="Page_xxxv">xxxv</span></p> - -<p>What is at present known, then, with respect to the -so-called Æsop’s fables, amounts to this—that none of -them are really Æsopean at all; that the collection was -first formed in the Middle Ages; that a large number -of them have been already traced back, in various ways, -to our Buddhist Jātaka book; and that almost the whole -of them are probably derived, in one way or another, -from Indian sources.</p> - -<p>It is perhaps worthy of mention, as a fitting close to -the history of the so-called Æsop’s Fables, that those -of his stories which Planudes borrowed indirectly from -India have at length been restored to their original -home, and bid fair to be popular even in this much-altered -form. For not only has an Englishman translated -a few of them into several of the many languages -spoken in the great continent of India,<a id="FNanchor_42" href="#Footnote_42" class="fnanchor">42</a> but Narāyan -Balkrishṇa Godpole, B.A., one of the Masters of the -Government High School at Ahmadnagar, has lately -published a second edition of his translation into Sanskrit -of the common English version of the successful spurious -compilation of the old monk of Constantinople!</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_xxxvi">xxxvi</span></p> - - - - -<h3 id="THE_BARLAAM_AND_JOSAPHAT_LITERATURE">THE BARLAAM AND JOSAPHAT LITERATURE.</h3> - - -<p>A complete answer to the question with which the last -digression started can only be given when each one of -the two hundred and thirty-one fables of Planudes and -his successors shall have been traced back to its original -author. But—whatever that complete answer may be—the -discoveries just pointed out are at least most strange -and most instructive. And yet, if I mistake not, the -history of the Jātaka Book contains hidden amongst its -details a fact more unexpected and more striking still.</p> - -<p>In the eighth century the Khalif of Bagdad was that -Almansur at whose court was written the Arabic book -Kalilah and Dimnah, afterwards translated by the learned -Jews I have mentioned into Hebrew, Latin, and Greek. -A Christian, high in office at his court, afterwards became -a monk, and is well known, under the name of St. John -of Damascus, as the author in Greek of many theological -works in defence of the orthodox faith. Among these -is a religious romance called ‘Barlaam and Jōasaph,’ -giving the history of an Indian prince who was converted -by Barlaam and became a hermit. This history, the -reader will be surprised to learn, is taken from the life -of the Buddha; and Joasaph is merely the Buddha -under another name, the word Joasaph, or Josaphat, being<span class="pagenum" id="Page_xxxvii">xxxvii</span> -simply a corruption of the word Bodisat, that title of the -future Buddha so constantly repeated in the Buddhist -Birth Stories.<a id="FNanchor_43" href="#Footnote_43" class="fnanchor">43</a> Now a life of the Buddha forms the introduction -to our Jātaka Book, and St. John’s romance also -contains a number of fables and stories, most of which -have been traced back to the same source.<a id="FNanchor_44" href="#Footnote_44" class="fnanchor">44</a></p> - -<p>This book, the first religious romance published in -a Western language, became very popular indeed, and, -like the Arabic Kalilah and Dimnah, was translated into -many other European languages. It exists in Latin, -French, Italian, Spanish, German, English, Swedish, -and Dutch. This will show how widely it was read, -and how much its moral tone pleased the taste of the -Middle Ages. It was also translated as early as 1204 -into Icelandic, and has even been published in the -Spanish dialect used in the Philippine Islands!</p> - -<p>Now it was a very ancient custom among Christians -to recite at the most sacred part of their most sacred -service (in the so-called Canon of the Mass, immediately<span class="pagenum" id="Page_xxxviii">xxxviii</span> -before the consecration of the Host) the names of deceased -saints and martyrs. Religious men of local celebrity -were inserted for this purpose in local lists, called -Diptychs, and names universally honoured throughout -Christendom appeared in all such catalogues. The confessors -and martyrs so honoured are now said to be -<em>canonized</em>, that is, they have become enrolled among the -number of Christian saints mentioned in the ‘Canon,’ -whom it is the duty of every Catholic to revere, whose -intercession may be invoked, who may be chosen as -patron saints, and in whose honour images and altars -and chapels may be set up.<a id="FNanchor_45" href="#Footnote_45" class="fnanchor">45</a></p> - -<p>For a long time it was permitted to the local ecclesiastics -to continue the custom of inserting such names -in their ‘Diptychs,’ but about 1170 a decretal of Pope -Alexander III. confined the power of canonization, as -far as the Roman Catholics were concerned,<a id="FNanchor_46" href="#Footnote_46" class="fnanchor">46</a> to the -Pope himself. From the different Diptychs various -martyrologies, or lists of persons so to be commemorated -in the ‘Canon,’ were composed to supply the place of -the merely local lists or Diptychs. For as time went -on, it began to be considered more and more improper<span class="pagenum" id="Page_xxxix">xxxix</span> -to insert new names in so sacred a part of the Church -prayers; and the old names being well known, the -Diptychs fell into disuse. The names in the Martyrologies -were at last no longer inserted in the Canon, -but are repeated in the service called the ‘Prime’; -though the term ‘canonized’ was still used of the -holy men mentioned in them. And when the increasing -number of such Martyrologies threatened to lead to -confusion, and to throw doubt on the exclusive power -of the Popes to canonize, Pope Sixtus the Fifth -(1585-1590) authorized a particular Martyrologium, -drawn up by Cardinal Baronius, to be used throughout -the Western Church. In that work are included not -only the saints first canonized at Rome, but all those -who, having been already canonized elsewhere, were -then acknowledged by the Pope and the College of -Rites to be saints of the Catholic Church of Christ. -Among such, under the date of the 27th of November, -are included “The holy Saints Barlaam and Josaphat, -of India, on the borders of Persia, whose wonderful -acts Saint John of Damascus has described.”<a id="FNanchor_47" href="#Footnote_47" class="fnanchor">47</a></p> - -<p>Where and when they were first canonized, I have -been unable, in spite of much investigation, to ascertain. -Petrus de Natalibus, who was Bishop of Equilium,<span class="pagenum" id="Page_xl">xl</span> -the modern Jesolo near Venice, from 1370 to 1400, wrote -a Martyrology called ‘Catalogus Sanctorum’; and in -it, among the ‘saints,’ he inserts both Barlaam and -Josaphat, giving also a short account of them derived -from the old Latin translation of St. John of Damascus.<a id="FNanchor_48" href="#Footnote_48" class="fnanchor">48</a> -It is from this work that Baronius, the compiler of the -authorized Martyrology now in use, took over the names -of these two saints, Barlaam and Josaphat. But, so far -as I have been able to ascertain, they do not occur in -any martyrologies or lists of saints of the Western -Church older than that of Petrus de Natalibus.</p> - -<p>In the corresponding manual of worship still used in -the Greek Church, however, we find, under August 26, -the name ‘of the holy Iosaph, son of Abenēr, king -of India.’<a id="FNanchor_49" href="#Footnote_49" class="fnanchor">49</a> Barlaam is not mentioned, and is not therefore -recognized as a saint in the Greek Church. No -history is added to the simple statement I have quoted; -and I do not know on what authority it rests. But -there is no doubt that it is in the East, and probably -among the records of the ancient church of Syria, that -a final solution of this question should be sought.<a id="FNanchor_50" href="#Footnote_50" class="fnanchor">50</a></p> - -<p>Some of the more learned of the numerous writers<span class="pagenum" id="Page_xli">xli</span> -who translated or composed new works on the basis of -the story of Josaphat, have pointed out in their notes -that he had been canonized;<a id="FNanchor_51" href="#Footnote_51" class="fnanchor">51</a> and the hero of the -romance is usually called St. Josaphat in the titles of -these works, as will be seen from the Table of the -Josaphat literature below. But Professor Liebrecht, -when identifying Josaphat with the Buddha, took no -notice of this; and it was Professor Max Müller, who -has done so much to infuse the glow of life into the -dry bones of Oriental scholarship, who first pointed out -the strange fact—almost incredible, were it not for the -completeness of the proof—that Gotama the Buddha, -under the name of St. Josaphat, is now officially recognized -and honoured and worshipped throughout the -whole of Catholic Christendom as a Christian saint!</p> - -<p>I have now followed the Western history of the -Buddhist Book of Birth Stories along two channels -only. Space would fail me, and the reader’s patience -perhaps too, if I attempted to do more. But I may -mention that the inquiry is not by any means exhausted. -A learned Italian has proved that a good -many of the stories of the hero known throughout -Europe as Sinbad the Sailor are derived from the same -inexhaustible treasury of stories witty and wise;<a id="FNanchor_52" href="#Footnote_52" class="fnanchor">52</a> and a<span class="pagenum" id="Page_xlii">xlii</span> -similar remark applies also to other well-known Tales -included in the Arabian Nights.<a id="FNanchor_53" href="#Footnote_53" class="fnanchor">53</a> La Fontaine, whose -charming versions of the Fables are so deservedly admired, -openly acknowledges his indebtedness to the -French versions of Kalilah and Dimnah; and Professor -Benfey and others have traced the same stories, or -ideas drawn from them, to Poggio, Boccaccio, Gower, -Chaucer, Spenser, and many other later writers. Thus, -for instance, the three caskets and the pound of flesh -in ‘The Merchant of Venice,’ and the precious jewel -which in ‘As You Like It’ the venomous toad wears -in his head,<a id="FNanchor_54" href="#Footnote_54" class="fnanchor">54</a> are derived from the Buddhist tales. In -a similar way it has been shown that tales current -among the Hungarians and the numerous peoples of -Slavonic race have been derived from Buddhist sources, -through translations made by or for the Huns, who -penetrated in the time of Genghis Khān into the East -of Europe.<a id="FNanchor_55" href="#Footnote_55" class="fnanchor">55</a> And finally yet other Indian tales, not -included in the Kalilag and Damnag literature, have -been brought into the opposite corner of Europe, by -the Arabs of Spain.<a id="FNanchor_56" href="#Footnote_56" class="fnanchor">56</a></p> - -<p><span class="pagenum" id="Page_xliii">xliii</span></p> - -<p>There is only one other point on which a few words -should be said. I have purposely chosen as specimens -one Buddhist Birth Story similar to the Judgment of -Solomon; two which are found also in Babrius; and -one which is found also in Phædrus. How are these -similarities, on which the later history of Indian Fables -throws no light, to be explained?</p> - -<p>As regards the cases of Babrius and Phædrus, it can -only be said that the Greeks who travelled with Alexander -to India may have taken the tales there, but -they may equally well have brought them back. We -only know that at the end of the fourth, and still more -in the third century before Christ, there was constant -travelling to and fro between the Greek dominions in -the East and the adjoining parts of India, which were -then Buddhist, and that the Birth Stories were already -popular among the Buddhists in Afghanistan, where -the Greeks remained for a long time. Indeed, the very -region which became the seat of the Græco-Bactrian -kings takes, in all the Northern versions of the Birth -Stories, the place occupied by the country of Kāsi in -the Pāli text,—so that the scene of the tales is laid -in that district. And among the innumerable Buddhist -remains still existing there, a large number are connected -with the Birth Stories.<a id="FNanchor_57" href="#Footnote_57" class="fnanchor">57</a> It is also in this very<span class="pagenum" id="Page_xliv">xliv</span> -district, and under the immediate successor of Alexander, -that the original of the ‘Kalilah and Dimnah’ was said -by its Arabian translators to have been written by Bidpai. -It is possible that a smaller number of similar stories -were also current among the Greeks; and that they not -only heard the Buddhist ones, but told their own. But so -far as the Greek and the Buddhist stories can at present -be compared, it seems to me that the internal evidence -is in favour of the Buddhist versions being the originals -from which the Greek versions were adapted. Whether -more than this can be at present said is very doubtful: -when the Jātakas are all published, and the similarities -between them and classical stories shall have been fully -investigated, the contents of the stories may enable -criticism to reach a more definite conclusion.</p> - -<p>The case of Solomon’s judgment is somewhat different. -If there were only one fable in Babrius or Phædrus -identical with a Buddhist Birth Story, we should suppose -merely that the same idea had occurred to two different -minds; and there would thus be no necessity to postulate -any historical connexion. Now the similarity of the -two judgments stands, as far as I know, in complete -isolation; and the story is not so curious but that two -writers may have hit upon the same idea. At the same -time, it is just possible that when the Jews were in -Babylon they may have told, or heard, the story.</p> - -<p><span class="pagenum" id="Page_xlv">xlv</span></p> - -<p>Had we met with this story in a book unquestionably -later than the Exile, we might suppose that they heard -the story there; that some one repeating it had ascribed -the judgment to King Solomon, whose great wisdom was -a common tradition among them; and that it had thus -been included in their history of that king. But we -find it in the Book of Kings, which is usually assigned -to the time of Jeremiah, who died during the Exile; -and it should be remembered that the chronicle in question -was based for the most part on traditions current -much earlier among the Jewish people, and probably -on earlier documents.</p> - -<p>If, on the other hand, they told it there, we may -expect to find some evidence of the fact in the details -of the story as preserved in the Buddhist story-books -current in the North of India, and more especially in -the Buddhist countries bordering on Persia. Now Dr. -Dennys, in his ‘<cite>Folklore of China</cite>,’ has given us a -Chinese Buddhist version of a similar judgment, which -is most probably derived from a Northern Buddhist -Sanskrit original; and though this version is very late, -and differs so much in its details from those of both -the Pāli and Hebrew tales that it affords no basis itself -for argument, it yet holds out the hope that we may -discover further evidence of a decisive character. This -hope is confirmed by the occurrence of a similar tale in<span class="pagenum" id="Page_xlvi">xlvi</span> -the <cite>Gesta Romanorum</cite>, a mediæval work which quotes -Barlaam and Josaphat, and is otherwise largely indebted -in an indirect way to Buddhist sources.<a id="FNanchor_58" href="#Footnote_58" class="fnanchor">58</a> It is true -that the basis of the judgment in that story is not the -love of a mother to her son, but the love of a son to -his father. But that very difference is encouraging. -The orthodox compilers of the ‘Gests of the Romans’<a id="FNanchor_59" href="#Footnote_59" class="fnanchor">59</a> -dared not have so twisted the sacred record. They -could not therefore have taken it from our Bible. Like -all their other tales, however, this one was borrowed -from somewhere; and its history, when discovered, may -be expected to throw some light on this inquiry.</p> - -<p>I should perhaps point out another way in which -this tale may possibly be supposed to have wandered -from the Jews to the Buddhists, or from India to the -Jews. The land of Ophir was probably in India. The -Hebrew names of the apes and peacocks said to have -been brought thence by Solomon’s coasting-vessels are -merely corruptions of Indian names; and Ophir must -therefore have been either an Indian port (and if so, -almost certainly at the mouth of the Indus, afterwards -a Buddhist country), or an entrepot, further west,<span class="pagenum" id="Page_xlvii">xlvii</span> -for Indian trade. But the very gist of the account -of Solomon’s expedition by sea is its unprecedented -and hazardous character; it would have been impossible -even for him without the aid of Phœnician sailors; -and it was not renewed by the Hebrews till after -the time when the account of the judgment was -recorded in the Book of Kings. Any intercourse -between his servants and the people of Ophir must, -from the difference of language, have been of the most -meagre extent; and we may safely conclude that it -was not the means of the migration of our tale. It -is much more likely, if the Jews heard or told the Indian -story at all, and before the time of the captivity, -that the way of communication was overland. There -is every reason to believe that there was a great and -continual commercial intercourse between East and -West from very early times by way of Palmyra -and Mesopotamia. Though the intercourse by sea was -not continued after Solomon’s time, gold of Ophir,<a id="FNanchor_60" href="#Footnote_60" class="fnanchor">60</a> -ivory, jade, and Eastern gems still found their way -to the West; and it would be an interesting task -for an Assyrian or Hebrew scholar to trace the evidence -of this ancient overland route in other ways.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_xlviii">xlviii</span></p> - - - - -<h3 id="SUMMARY">SUMMARY.</h3> - -<p>To sum up what can at present be said on the connexion -between the Indian tales, preserved to us in the -Book of Buddhist Birth Stories, and their counterparts -in the West:—</p> - -<p>1. In a few isolated passages of Greek and other -writers, earlier than the invasion of India by Alexander -the Great, there are references to a legendary Æsop, -and perhaps also allusions to stories like some of the -Buddhist ones.</p> - -<p>2. After Alexander’s time a number of tales also found -in the Buddhist collection became current in Greece, -and are preserved in the poetical versions of Babrius -and Phædrus. They are probably of Buddhist origin.</p> - -<p>3. From the time of Babrius to the time of the first -Crusade no migration of Indian tales to Europe can be -proved to have taken place. About the latter time a -translation into Arabic of a Persian work containing -tales found in the Buddhist book was translated by -Jews into Greek, Hebrew, and Latin. Translations of -these versions afterwards appeared in all the principal -languages of Europe.</p> - -<p>4. In the eleventh or twelfth century a translation -was made into Latin of the legend of Barlaam and<span class="pagenum" id="Page_xlix">xlix</span> -Josaphat, a Greek romance written in the eighth century -by St. John of Damascus on the basis of the Buddhist -Jātaka book. Translations, poems, and plays founded -on this work were rapidly produced throughout Western -Europe.</p> - -<p>5. Other Buddhist stories not included in either of -the works mentioned in the two last paragraphs were -introduced into Europe both during the Crusades and -also during the dominion of the Arabs in Spain.</p> - -<p>6. Versions of other Buddhist stories were introduced -into Eastern Europe by the Huns under Genghis Khān.</p> - -<p>7. The fables and stories introduced through these -various channels became very popular during the Middle -Ages, and were used as the subjects of numerous sermons, -story-books, romances, poems, and edifying dramas. Thus -extensively adopted and circulated, they had a considerable -influence on the revival of literature, which, hand -in hand with the revival of learning, did so much to -render possible and to bring about the Great Reformation. -The character of the hero of them—the Buddha, -in his last or in one or other of his supposed previous -births—appealed so strongly to the sympathies, and -was so attractive to the minds of mediæval Christians, -that he became, and has ever since remained, an object -of Christian worship. And a collection of these and -similar stories—wrongly, but very naturally, ascribed to<span class="pagenum" id="Page_l">l</span> -a famous story-teller of the ancient Greeks—has become -the common property, the household literature, of all -the nations of Europe; and, under the name of Æsop’s -Fables, has handed down, as a first moral lesson-book -and as a continual feast for our children in the West, -tales first invented to please and to instruct our far-off -cousins in the distant East.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_li">li</span></p> - - - -</div><div class="chapter"> -<h2 id="PART_II">PART II.<br /> - -<small>ON THE HISTORY OF THE BIRTH STORIES IN -INDIA</small>.</h2> - - -<p>In the previous part of this Introduction I have -attempted to point out the resemblances between certain -Western tales and the Buddhist Birth Stories, to explain -the reason of those resemblances, and to trace the -history of the Birth Story literature in Europe. Much -remains yet to be done to complete this interesting and -instructive history; but the general results can already -be stated with a considerable degree of certainty, and -the literature in which further research will have to be -made is accessible in print in the public libraries of -Europe.</p> - -<p>For the history in India of the Jātaka Book itself, -and of the stories it contains, so little has been done, -that one may say it has still to be written; and the -authorities for further research are only to be found in<span class="pagenum" id="Page_lii">lii</span> -manuscripts very rare in Europe, and written in languages -for the most part but little known. Much of -what follows is necessarily therefore very incomplete -and provisional.</p> - -<p>In some portions of the Brāhmanical literature, later -than the Vedas, and probably older than Buddhism, -there are found myths and legends of a character somewhat -similar to a few of the Buddhist ones. But, so far -as I know, no one of these has been traced either in -Europe or in the Buddhist Collection.</p> - -<p>On the other hand, there is every reason to hope that -in the older portions of the Buddhist Scriptures a -considerable number of the tales also included in the -Jātaka Book will be found in identical or similar forms; -for even in the few fragments of the Piṭakas as yet -studied, several Birth Stories have already been discovered.<a id="FNanchor_61" href="#Footnote_61" class="fnanchor">61</a> -These occur in isolated passages, and, except -the story of King Mahā Sudassana, have not as yet -become Jātakas,—that is, no character in the story is<span class="pagenum" id="Page_liii">liii</span> -identified with the Buddha in one or other of his supposed -previous births. But one book included in the -Pāli Piṭakas consists entirely of real Jātaka stories, all -of which are found in our Collection.</p> - -<p>The title of this work is <span class="smcap">Cariyā-piṭaka</span>; and -it is constructed to show when, and in what births, -Gotama had acquired the Ten Great Perfections (Generosity, -Goodness, Renunciation, Wisdom, Firmness, -Patience, Truth, Resolution, Kindness, and Equanimity), -without which he could not have become a Buddha. -In striking analogy with the modern view, that true -growth in moral and intellectual power is the result of -the labours, not of one only, but of many successive -generations; so the qualifications necessary for the -making of a Buddha, like the characters of all the -lesser mortals, cannot be acquired during, and do not -depend upon the actions of, one life only, but are the -last result of many deeds performed through a long -series of consecutive lives.<a id="FNanchor_62" href="#Footnote_62" class="fnanchor">62</a></p> - -<p>To each of the first two of these Ten Perfections a -whole chapter of this work is devoted, giving in verse -ten examples of the previous births in which the Bodisat -or future Buddha had practised Generosity and Goodness -respectively. The third chapter gives only fifteen<span class="pagenum" id="Page_liv">liv</span> -examples of the lives in which he acquired the other -eight of the Perfections. It looks very much as if -the original plan of the unknown author had been to -give ten Birth Stories for each of the Ten Perfections. -And, curiously enough, the Northern Buddhists have -a tradition that the celebrated teacher Aṣvagosha began -to write a work giving ten Births for each of the Ten -Perfections, but died when he had versified only thirty-four.<a id="FNanchor_63" href="#Footnote_63" class="fnanchor">63</a> -Now there is a Sanskrit work called <span class="smcap">Jātaka -Mālā</span>, as yet unpublished, but of which there are -several MSS. in Paris and in London, consisting of -thirty-five Birth Stories in mixed prose and verse, in -illustration of the Ten Perfections.<a id="FNanchor_64" href="#Footnote_64" class="fnanchor">64</a> It would be premature -to attempt to draw any conclusions from these -coincidences, but the curious reader will find in a Table -below a comparative view of the titles of the Jātakas -comprised in the Cariyā Piṭaka and in the Jātaka -Mālā.<a id="FNanchor_65" href="#Footnote_65" class="fnanchor">65</a></p> - -<p>There is yet another work in the Pāli Piṭakas which -constantly refers to the Jātaka theory. The <span class="smcap">Buddhavaŋsa</span>, -which is a history of all the Buddhas, gives an -account also of the life of the Bodisat in the character he<span class="pagenum" id="Page_lv">lv</span> -filled during the lifetime of each of twenty-four of the -previous Buddhas. It is on that work that a great part -of the Pāli Introduction to our Jātaka Book is based, -and most of the verses in the first fifty pages of the -present translation are quotations from the Buddhavaŋsa. -From this source we thus have authority for twenty-four -Birth Stories, corresponding to the first twenty-four -of the twenty-seven previous Buddhas,<a id="FNanchor_66" href="#Footnote_66" class="fnanchor">66</a> besides the -thirty-four in illustration of the Perfections, and the -other isolated ones I have mentioned.</p> - -<p>Beyond this it is impossible yet to state what proportion -of the stories in the Jātaka Book can thus be -traced back to the earlier Pāli Buddhist literature; and -it would be out of place to enter here upon any lengthy -discussion of the difficult question as to the date of those -earlier records. The provisional conclusions as to the -age of the Sutta and Vinaya reached by Dr. Oldenberg -in the very able introduction prefixed to his edition -of the text of the Mahā Vagga, and summarized at -p. xxxviii of that work, will be sufficient for our present -purposes. It may be taken as so highly probable as to -be almost certain, that all those Birth Stories, which -are not only found in the so-called Jātaka Book itself, -but are also referred to in these other parts of the<span class="pagenum" id="Page_lvi">lvi</span> -Pāli Piṭakas, are at least older than the Council of -Vesāli.<a id="FNanchor_67" href="#Footnote_67" class="fnanchor">67</a></p> - -<p>The Council of Vesāli was held about a hundred years -after Gotama’s death, to settle certain disputes as to -points of discipline and practice which had arisen among -the members of the Order. The exact date of Gotama’s -death is uncertain;<a id="FNanchor_68" href="#Footnote_68" class="fnanchor">68</a> and in the tradition regarding the -length of the interval between that event and the Council, -the ‘hundred years’ is of course a round number. But -we can allow for all possibilities, and still keep within -the bounds of certainty, if we fix the date of the Council -of Vesāli at within thirty years of 350 <span class="smcap">B.C.</span></p> - -<p>The members of the Buddhist Order of Mendicants -were divided at that Council—as important for the -history of Buddhism as the Council of Nice is for the -history of Christianity—into two parties. One side -advocated the relaxation of the rules of the Order in -ten particular matters, the others adopted the stricter -view. In the accounts of the matter, which we at present -only possess from the successors of the stricter party (or,<span class="pagenum" id="Page_lvii">lvii</span> -as they call themselves, the orthodox party), it is acknowledged -that the other, the laxer side, were in the -majority; and that when the older and more influential -members of the Order decided in favour of the orthodox -view, the others held a council of their own, called, from -the numbers of those who attended it, the Great Council.</p> - -<p>Now the oldest Ceylon Chronicle, the Dīpavaŋsa, which -contains the only account as yet published of what occurred -at the Great Council, says as follows:<a id="FNanchor_69" href="#Footnote_69" class="fnanchor">69</a>—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“The monks of the Great Council turned the religion - upside down;</div> - <div class="verse">They broke up the original Scriptures, and made a - new recension;</div> - <div class="verse">A discourse put in one place they put in another;</div> - <div class="verse">They distorted the sense and the teaching of the Five - Nikāyas.</div> - <div class="verse">Those monks—knowing not what had been spoken at - length, and what concisely,</div> - <div class="verse">What was the obvious, and what was the higher - meaning—</div> - <div class="verse">Attached new meaning to new words, as if spoken by - the Buddha,</div> - <div class="verse">And destroyed much of the spirit by holding to the - shadow of the letter.</div> - <div class="verse">In part they cast aside the Sutta and the Vinaya so - deep,</div> - <div class="verse">And made an imitation Sutta and Vinaya, changing - this to that.</div><span class="pagenum" id="Page_lviii">lviii</span> - <div class="verse">The Pariwāra abstract, and the Six Books of Abhidhamma;</div> - <div class="verse">The Paṭisambhidā, the Niddesa, <em>and a portion of the - Jātaka</em>—</div> - <div class="verse">So much they put aside, and made others in their - place!”...</div> -</div></div></div> - -<p>The animus of this description is sufficiently evident; -and the Dīpavaŋsa, which cannot have been written -earlier than the fourth century after the commencement -of our era, is but poor evidence of the events of seven -centuries before. But it is the best we have; it is acknowledged -to have been based on earlier sources, and -it is at least reliable evidence that, according to Ceylon -tradition, a book called the Jātaka existed at the time -of the Councils of Vesāli.</p> - -<p>As the Northern Buddhists are the successors of those -who held the Great Council, we may hope before long -to have the account of it from the other side, either -from the Sanskrit or from the Chinese.<a id="FNanchor_70" href="#Footnote_70" class="fnanchor">70</a> Meanwhile -it is important to notice that the fact of a Book of Birth -Stories having existed at a very early date is confirmed, -not only by such stories being found in other parts of -the Pāli Piṭakas, but also by ancient monuments.</p> - -<p>Among the most interesting and important discoveries<span class="pagenum" id="Page_lix">lix</span> -which we owe to recent archæological researches in -India must undoubtedly be reckoned those of the Buddhist -carvings on the railings round the dome-shaped -relic shrines of Sānchi, Amaravatī, and Bharhut. There -have been there found, very boldly and clearly sculptured -in deep bas-relief, figures which were at first -thought to represent merely scenes in Indian life. Even -so their value as records of ancient civilization would -have been of incalculable value; but they have acquired -further importance since it has been proved that most -of them are illustrations of the sacred Birth Stories in -the Buddhist Jātaka book,—are scenes, that is, from the -life of Gotama in his last or previous births. This -would be incontestable in many cases from the carvings -themselves, but it is rendered doubly sure by the titles -of Jātakas having been found inscribed over a number -of those of the bas-reliefs which have been last discovered—the -carvings, namely, on the railing at -Bharhut.</p> - -<p>It is not necessary to turn aside here to examine into -the details of these discoveries. It is sufficient for our -present inquiry into the age of the Jātaka stories that -these ancient bas-reliefs afford indisputable evidence -that the Birth Stories were already, at the end of the -third century <span class="smcap">B.C.</span>, considered so sacred that they were -chosen as the subjects to be represented round the most<span class="pagenum" id="Page_lx">lx</span> -sacred Buddhist buildings, and that they were already -popularly known under the technical name of ‘Jātakas.’ -A detailed statement of all the Jātakas hitherto discovered -on these Buddhist railings, and other places, -will be found in one of the Tables appended to this -Introduction; and it will be noticed that several of -those tales translated below in this volume had thus -been chosen, more than two thousand years ago, to fill -places of honour round the relic shrines of the Great -Teacher.</p> - -<p>One remarkable fact apparent from that Table will -be that the Birth Stories are sometimes called in the -inscriptions over the bas-reliefs by names different from -those given to them in the Jātaka Book in the Pāli -Piṭakas. This would seem, at first sight, to show that, -although the very stories as we have them must have -been known at the time when the bas-reliefs were carved, -yet that the present collection, in which different names -are clearly given at the end of each story, did not then -exist. But, on the other hand, we not only find in the -Jātaka Book itself very great uncertainty as to the -names,—the same stories being called in different parts -of the Book by different titles,<a id="FNanchor_71" href="#Footnote_71" class="fnanchor">71</a>—but one of these very -<span class="pagenum" id="Page_lxi">lxi</span>bas-reliefs has actually inscribed over it two distinct -names in full!<a id="FNanchor_72" href="#Footnote_72" class="fnanchor">72</a></p> - -<p>The reason for this is very plain. When a fable -about a lion and a jackal was told (as in No. 157) to -show the advantage of a good character, and it was -necessary to choose a short title for it, it was called -’The Lion Jātaka,’ or ‘The Jackal Jātaka,’ or even -’The Good Character Jātaka’; and when a fable was -told about a tortoise, to show the evil results which -follow on talkativeness (as in No. 215), the fable might -as well be called ‘The Chatterbox Jātaka’ as ‘The -Tortoise Jātaka,’ and the fable is referred to accordingly -under both those names. It must always have been -difficult, if not impossible, to fix upon a short title which -should at once characterize the lesson to be taught, and -the personages through whose acts it was taught; and -different names would thus arise, and become interchangeable. -It would be wrong therefore to attach -too much importance to the difference of the names on -the bas-reliefs and in the Jātaka Book. And in trans<span class="pagenum" id="Page_lxii">lxii</span>lating -the titles we need not be afraid to allow ourselves -a latitude similar to that which was indulged in by the -early Buddhists themselves.</p> - -<p>There is yet further evidence confirmatory of the -Dīpavaŋsa tradition. The Buddhist Scriptures are sometimes -spoken of as consisting of nine different divisions, -or sorts of texts (Aŋgāni), of which the seventh is -’Jātakas,’ or ‘The Jātaka Collection’ (Jātakaŋ). This -division of the Sacred Books is mentioned, not only in -the Dīpavaŋsa itself, and in the Sumaŋgala Vilāsinī, but -also in the Aŋguttara Nikāya (one of the later works -included in the Pāli Piṭakas), and in the Saddharma -Puṇḍarīka (a late, but standard Sanskrit work of the -Northern Buddhists).<a id="FNanchor_73" href="#Footnote_73" class="fnanchor">73</a> It is common, therefore, to both -of the two sections of the Buddhist Church; and it -follows that it was probably in use before the great -schism took place between them, possibly before the -Council of Vesāli itself. In any case it is conclusive -as to the existence of a collection of Jātakas at a very -early date.</p> - -<hr class="tb" /> - -<p>The text of the Jātaka Book, as now received among -the Southern Buddhists, consists, as will be seen from the<span class="pagenum" id="Page_lxiii">lxiii</span> -translation, not only of the stories, but of an elaborate -commentary, containing a detailed Explanation of the -verse or verses which occur in each of the stories; an -Introduction to each of them, giving the occasion on -which it is said to have been told; a Conclusion, explaining -the connexion between the personages in the Introductory -Story and the characters in the Birth Story; -and finally, a long general Introduction to the whole -work. It is, in fact, an edition by a later hand of the -earlier stories; and though I have called it concisely -the Jātaka Book, its full title is ‘The Commentary on -the Jātakas.’</p> - -<p>We do not know either the name of the author of -this work, or the date when it was composed. The -meagre account given at the commencement of the work -itself (below, pp. 1, 2) contains all our present information -on these points. Mr. Childers, who is the translator -of this passage, has elsewhere ascribed the work to -Buddhaghosa;<a id="FNanchor_74" href="#Footnote_74" class="fnanchor">74</a> but I venture to think that this is, -to say the least, very uncertain.</p> - -<p>We have, in the thirty-seventh chapter of the Mahāvaŋsa,<a id="FNanchor_75" href="#Footnote_75" class="fnanchor">75</a> -a perhaps almost contemporaneous account of -Buddhaghosa’s literary work; and it is there distinctly -stated, that after writing in India the Atthasālinī (a commentary -on the Dhammasaŋginī, the first of the Six<span class="pagenum" id="Page_lxiv">lxiv</span> -Books of the Abhidhamma Piṭaka), he went to Ceylon -(about 430 <span class="smcap">A.D.</span>) with the express intention of translating -the Siŋhalese commentaries into Pāli. There he studied -under the Thera Saŋghapāli, and having proved his -efficiency by his great work ‘The Path of Purity’ -(Visuddhi-Magga, a compendium of all Buddhism), he -was allowed by the monks in Ceylon to carry out his -wish, and translate the commentaries. The Chronicle -then goes on to say that he did render ‘the whole -Siŋhalese Commentary’ into Pāli. But it by no means -follows, as has been too generally supposed, that he -was the author of all the Pāli Commentaries we now -possess. He translated, it may be granted, the Commentaries -on the Vinaya Piṭaka and on the four great divisions -(Nikāyas) of the Sutta Pitaka; but these works, together -with those mentioned above, would amply justify the -very general expression of the chronicler. The ‘Siŋhalese -Commentary’ being now lost, it is impossible to -say what books were and what were not included under -that expression as used in the Mahāvaŋsa; and to assign -any Pāli commentary, other than those just mentioned, -to Buddhaghosa, some further evidence more clear than -the ambiguous words of the Ceylon Chronicle should -be required.</p> - -<p>What little evidence we have as regards the particular -work now in question seems to me to tend very strongly<span class="pagenum" id="Page_lxv">lxv</span> -in the other direction. Buddhaghosa could scarcely have -commenced his labours on the Jātaka Commentary, -leaving the works I have mentioned—so much more -important from his point of view—undone. Now I -would ask the reader to imagine himself in Buddhaghosa’s -position, and then to read carefully the opening words -of our Jātaka Commentary as translated below, and to -judge for himself whether they could possibly be such -words as Buddhaghosa would probably, under the circumstances, -have written. It is a matter of feeling; but -I confess I cannot think it possible that he was the -author of them. Three Elders of the Buddhist Order -are there mentioned with respect, but neither the name -of Revata, Buddhaghosa’s teacher in India, nor the name -of Saŋghāpali, his teacher in Ceylon, is even referred -to; and there is not the slightest allusion either to -Buddhaghosa’s conversion, his journey from India, the -high hopes he had entertained, or the work he had -already accomplished! This silence seems to me almost -as convincing as such negative evidence can possibly be.</p> - -<p>If not however by Buddhaghosa, the work must have -been composed after his time; but probably not long -after. It is quite clear from the account in the Mahāvaŋsa, -that before he came to Ceylon the Siŋhalese commentaries -had not been turned into Pāli; and on the -other hand, the example he had set so well will almost<span class="pagenum" id="Page_lxvi">lxvi</span> -certainly have been quickly followed. We know one -instance at least, that of the Mahāvaŋsa itself, which -would confirm this supposition; and had the present -work been much later than his time, it would not have -been ascribed to Buddhaghosa at all.</p> - -<p>It is worthy of notice, perhaps, in this connexion, -that the Pāli work is not a translation of the Siŋhalese -Commentary. The author three times refers to a previous -Jātaka Commentary, which possibly formed part of the -Siŋhalese work, as a separate book;<a id="FNanchor_76" href="#Footnote_76" class="fnanchor">76</a> and in one case -mentions what it says only to overrule it.<a id="FNanchor_77" href="#Footnote_77" class="fnanchor">77</a> Our Pāli -work may have been based upon it, but cannot be said to -be a mere version of it. And the present Commentary -agrees almost word for word, from p. 58 to p. 124 of -my translation, with the <span class="smcap">Madhura-attha-vilāsinī</span>, the -Commentary on the ‘Buddhavaŋsa’ mentioned above, -which is not usually ascribed to Buddhaghosa.<a id="FNanchor_78" href="#Footnote_78" class="fnanchor">78</a></p> - -<p>The Jātaka Book is not the only Pāli Commentary -which has made use of the ancient Birth Stories. They -occur in numerous passages of the different exegetical -works composed in Ceylon, and the only commentary -of which anything is known in print, that on the<span class="pagenum" id="Page_lxvii">lxvii</span> -Dhamma-padaŋ or ‘Collection of Scripture Verses,’ contains -a considerable number of them. Mr. Fausböll -has published copious extracts from this Commentary, -which may be by Buddhaghosa, as an appendix to his -edition of the text; and the work by Captain Rogers, -entitled ‘Buddhaghosa’s Parables’—a translation from -a Burmese book called ‘Dhammapada-vatthu’ (that is -’Stories connected with the Dhamma-padaŋ’)—consists -almost entirely of Jātaka tales.</p> - -<p>In Siam there is even a rival collection of Birth -Stories, which is called <span class="smcap">Paṇṇāsa-Jātakaŋ</span> (’The Fifty -Jātakas’), and of which an account has been given us -by M. Léon Feer;<a id="FNanchor_79" href="#Footnote_79" class="fnanchor">79</a> and the same scholar has pointed -out that isolated stories, not contained in our collection, -are also to be found in the Pāli literature of that -country.<a id="FNanchor_80" href="#Footnote_80" class="fnanchor">80</a> The first hundred and fifty tales in our collection -are divided into three <i lang="pi">Paṇṇāsas</i>, or fifties;<a id="FNanchor_81" href="#Footnote_81" class="fnanchor">81</a> -but the Siamese collection cannot be either of these, as -M. Feer has ascertained that it contains no tales beginning -in the same way as any of those in either of these -three ‘Fifties.’</p> - -<p><span class="pagenum" id="Page_lxviii">lxviii</span></p> - -<p>In India itself the Birth Stories survived the fall, -as some of them had probably preceded the rise, of -Buddhism. Not a few of them were preserved by being -included in the Mahā Bhārata, the great Hindu epic -which became the storehouse of Indian mythology, philosophy, -and folk-lore.<a id="FNanchor_82" href="#Footnote_82" class="fnanchor">82</a> Unfortunately, the date of the -final arrangement of the Mahā Bhārata, is extremely -uncertain, and there is no further evidence of the continued -existence of the Jātaka tales till we come to the -time of the work already frequently referred to—the -Pancha Tantra.</p> - -<p>It is to the history of this book that Professor Benfey -has devoted that elaborate and learned Introduction -which is the most important contribution to the study -of this class of literature as yet published; and I cannot -do better than give in his own words his final conclusions -as to the origin of this popular storybook:<a id="FNanchor_83" href="#Footnote_83" class="fnanchor">83</a>—</p> - -<blockquote> - -<p>“Although we are unable at present to give any -certain information either as to the author or as to the -date of the work, we receive, as it seems to me, no -unimportant compensation in the fact, that it turned -out,<a id="FNanchor_84" href="#Footnote_84" class="fnanchor">84</a> with a certainty beyond doubt, to have been originally -a Buddhist book. This followed especially from -the chapter discussed in § 225. But it was already -indicated by the considerable number of the fables and<span class="pagenum" id="Page_lxix">lxix</span> -tales contained in the work, which could also be traced -in Buddhist writings. Their number, and also the -relation between the form in which they are told in our -work, and that in which they appear in the Buddhist -writings, incline us—nay, drive us—to the conclusion -that the latter were the source from which our work, -within the circle of Buddhist literature, proceeded....</p> - -<p>“The proof that our work is of Buddhist origin is -of importance in two ways: firstly—on which we will -not here further insist—for the history of the work -itself; and secondly, for the determination of what -Buddhism is. We can find in it one more proof of that -literary activity of Buddhism, to which, in my articles -on ‘India,’ which appeared in 1840,<a id="FNanchor_85" href="#Footnote_85" class="fnanchor">85</a> I had already felt -myself compelled to assign the most important place -in the enlightenment and general intellectual development -of India. This view has since received, from year -to year, fresh confirmations, which I hope to bring -together in another place; and whereby I hope to prove -that the very bloom of the intellectual life of India -(whether it found expression in Brahmanical or Buddhist -works) proceeded substantially from Buddhism, and is -contemporaneous with the epoch in which Buddhism -flourished;—that is to say, from the third century before -Christ to the sixth or seventh century after Christ. -With that principle, said to have been proclaimed by -Buddhism in its earliest years, ‘that only <em>that</em> teaching -of the Buddha’s is true which contraveneth not sound -reason,’<a id="FNanchor_86" href="#Footnote_86" class="fnanchor">86</a> the autonomy of man’s Intellect was, we may -fairly say, effectively acknowledged; the whole relation -between the realms of the knowable and of the unknowable -was subjected to its control; and notwithstanding -that the actual reasoning powers, to which the ultimate -appeal was thus given, were in fact then not altogether<span class="pagenum" id="Page_lxx">lxx</span> -sound, yet the way was pointed out by which Reason -could, under more favourable circumstances, begin to -liberate itself from its failings. We are already learning -to value, in the philosophical endeavours of Buddhism, -the labours, sometimes indeed quaint, but aiming at -thoroughness and worthy of the highest respect, of its -severe earnestness in inquiry. And that, side by side -with this, the merry jests of light, and even frivolous -poetry and conversation, preserved the cheerfulness of -life, is clear from the prevailing tone of our work, and -still more so from the probable Buddhist origin of those -other Indian story-books which have hitherto become -known to us.”</p></blockquote> - -<p>Professor Benfey then proceeds to show that the -Pancha Tantra consisted originally, not of five, but -of certainly eleven, perhaps of twelve, and just possibly -of thirteen books; and that its original design was to -teach princes right government and conduct.<a id="FNanchor_87" href="#Footnote_87" class="fnanchor">87</a> The whole -collection had then a different title descriptive of this -design; and it was only after a part became detached -from the rest that that part was called, for distinction’s -sake, the Pancha Tantra, or Five Books. When this -occurred it is impossible to say. But it was certainly -the older and larger collection, not the present Pancha -Tantra, which travelled into Persia, and became the -source of the whole of the extensive ‘Kalilag and -Damnag’ literature.<a id="FNanchor_88" href="#Footnote_88" class="fnanchor">88</a></p> - -<p><span class="pagenum" id="Page_lxxi">lxxi</span></p> - -<p>The Arabian authors of the work translated (through -the ancient Persian) from this older collection assign it to -a certain Bidpai; who is said to have composed it in order -to instruct Dabschelim, the successor of Alexander in his -Indian possessions, in worldly wisdom.<a id="FNanchor_89" href="#Footnote_89" class="fnanchor">89</a> There may well -be some truth in this tradition. And when we consider -that the ‘Barlaam and Josaphat’ literature took its -origin at the same time, and in the same place, as the -’Kalilag and Damnag’ literature; that both of them -are based upon Buddhist originals taken to Bagdad in -the sixth century of our era; and that it is precisely -such a book as the Book of Birth Stories from which -they could have derived all that they borrowed; it is -difficult to avoid connecting these facts together by the -supposition that the work ascribed to Bidpai may, in fact, -have been a selection of those Jātaka stories bearing -more especially on the conduct of life, and preceded, -like our own collection, by a sketch of the life of the -Buddha in his last birth. Such a supposition would -afford a reasonable explanation of some curious facts -which have been quite inexplicable on the existing -theory. If the Arabic ‘Kalilah and Dimnah’ was an -exact translation, in our modern sense of the word translation, -of an exact translation of a Buddhist work, how<span class="pagenum" id="Page_lxxii">lxxii</span> -comes it that the various copies of the ‘Kalilah and -Dimnah’ differ so greatly, not only among themselves, -but from the lately discovered Syriac ‘Kalilag and -Damnag,’ which was also, according to the current -hypothesis, a translation of the same original?—how -comes it that in these translations from a Buddhist -book there are no references to the Buddha, and no -expressions on the face of them Buddhistic? If, on -the other hand, the later writers had merely derived -their subject-matter from a Buddhist work or works, -and had composed what were in effect fresh works on -the basis of such an original as has been suggested, we -can understand how the different writers might have -used different portions of the material before them, and -might have discarded any expressions too directly in -contradiction with their own religious beliefs.</p> - -<p>The first three of those five chapters of the work ascribed -to Bidpai which make up the Pancha Tantra, are -also found in a form slightly different, but, on the whole, -essentially the same, in two other Indian Story-books,—the -<span class="smcap">Kathā-Sarit-Sāgara</span> (Ocean of the Rivers of -Stories), composed in Sanskrit by a Northern Buddhist -named <i lang="pi">Somadeva</i> in the twelfth century, and in the -well-known <span class="smcap">Hitopadesa</span>, which is a much later work. -If Somadeva had had the Pancha Tantra in its present -form before him, he would probably have included the<span class="pagenum" id="Page_lxxiii">lxxiii</span> -whole five books in his encyclopædic collection; and the -absence from the Kathā-Sarit-Sāgara of the last two -books would tend to show that when he wrote his great -work the Pancha Tantra had not been composed, or at -least had not reached the North of India.</p> - -<p>Somadeva derived his knowledge of the three books -he does give from the <span class="smcap">Vṛihat-Kathā</span>, a work ascribed -to Guṇādhya, written in the Paiṣāchī dialect, and probably -at least as early as the sixth century.<a id="FNanchor_90" href="#Footnote_90" class="fnanchor">90</a> This work, -on which Somadeva’s whole poem is based, is lost. But -Dr. Bühler has lately discovered another Sanskrit poem, -based on that earlier work, written in Kashmīr by -Kshemendra at the end of the eleventh century, and -called, like its original, Vṛihat-Kathā; and as Somadeva -wrote quite independently of this earlier poem, we may -hope that a comparison of the two Sanskrit works will -afford reliable evidence of the contents of the Old -Vṛihat-Kathā.<a id="FNanchor_91" href="#Footnote_91" class="fnanchor">91</a></p> - -<p>I should also mention here that another well-known -work, the <span class="smcap">Vetāla-Pañca-Viṅsatī</span> (the Twenty-five -Tales of a Demon), is contained in both the Sanskrit -poems, and was therefore probably also in Guṇādhya’s -collection; but as no Jātaka stories have been as yet -traced in it, I have simply included it for purposes of<span class="pagenum" id="Page_lxxiv">lxxiv</span> -reference in Table I., together with the most important -of those of the later Indian story-books of which anything -certain is at present known.</p> - -<hr class="tb" /> - -<p>There remains only to add a few words on the mode -in which the stories, whose history in Europe and in -India I have above attempted to trace, are presented -to us in the Jātaka Book.</p> - -<p>Each story is introduced by another explaining where -and why it was told by the Buddha; the Birth Story -itself being called the <i lang="pi">Atīta-vatthu</i> or Story of the Past, -and the Introductory Story the <i lang="pi">Paccuppanna-vatthu</i> or -Story of the Present. There is another book in the -Pāli Piṭakas called <span class="smcap">Apadānaŋ</span>, which consists of tales -about the lives of the early Buddhists; and many of -the Introductory Stories in the Jātaka Book (such, for -instance, as the tale about Little Roadling, No. 4, or -the tale about Kumāra Kassapa, No. 12) differ very little -from these Apadānas. Other of the Introductory Stories -(such, for instance, as No. 17 below) seem to be mere -repetitions of the principal idea of the story they introduce, -and are probably derived from it. That the -Introductory Stories are entirely devoid of credit is -clear from the fact that different Birth Stories are introduced -as having been told at the same time and place,<span class="pagenum" id="Page_lxxv">lxxv</span> -and in answer to the same question. Thus no less than -ten stories are each said to have been told to a certain -love-sick monk as a warning to him against his folly;<a id="FNanchor_92" href="#Footnote_92" class="fnanchor">92</a> -the closely-allied story given below as the Introduction -to Birth Story No. 30 appears also as the Introduction -to at least four others;<a id="FNanchor_93" href="#Footnote_93" class="fnanchor">93</a> and there are many other instances -of a similar kind.<a id="FNanchor_94" href="#Footnote_94" class="fnanchor">94</a></p> - -<p>After the two stories have been told, there comes a -Conclusion, in which the Buddha identifies the personages -in the Birth Story with those in the Introductory -Story; but it should be noticed that in one or two cases -characters mentioned in the Atīta-vatthu are supposed -not to have been reborn on earth at the time of the -Paccuppanna-vatthu.<a id="FNanchor_95" href="#Footnote_95" class="fnanchor">95</a> And the reader must of course -avoid the mistake of importing Christian ideas into this -Conclusion by supposing that the identity of the persons -in the two stories is owing to the passage of a ‘soul’ -from the one to the other. Buddhism does not teach -the Transmigration of Souls. Its doctrine (which is -somewhat intricate, and for a fuller statement of which -I must refer to my Manual of Buddhism<a id="FNanchor_96" href="#Footnote_96" class="fnanchor">96</a>) would be -better summarized as the Transmigration of Character;<span class="pagenum" id="Page_lxxvi">lxxvi</span> -for it is entirely independent of the early and widely-prevalent -notion of the existence within each human -body of a distinct soul, or ghost, or spirit. The Bodisat, -for instance, is not supposed to have a Soul, which, -on the death of one body, is transferred to another; -but to be the inheritor of the Character acquired by the -previous Bodisats. The insight and goodness, the moral -and intellectual perfection which constitute Buddhahood, -could not, according to the Buddhist theory, be acquired -in one lifetime: they were the accumulated result of -the continual effort of many generations of successive -Bodisats. The only thing which continues to exist -when a man dies is his <i lang="pi">Karma</i>, the result of his words -and thoughts and deeds (literally his ‘doing’); and -the curious theory that this result is concentrated in -some new individual is due to the older theory of -soul.</p> - -<p>In the case of one Jātaka (Fausböll, No. 276), the -Conclusion is wholly in verse; and in several cases the -Conclusion contains a verse or verses added by way -of moral. Such verses, when they occur, are called -<i lang="pi">Abhisambuddha-gāthā</i>, or Verses spoken by the Buddha, -not when he was still only a Bodisat, but when he -had become a Buddha. They are so called to distinguish -them from the similar verses inserted in the Birth Story, -and spoken there by the Bodisat. Each story has its<span class="pagenum" id="Page_lxxvii">lxxvii</span> -verse or verses, either in the <i lang="pi">Atīta-vatthu</i> or in the -Conclusion, and sometimes in both. The number of -cases in which all the verses are <i lang="pi">Abhisambuddha-gāthā</i> is -relatively small (being only one in ten of the Jātakas -published<a id="FNanchor_97" href="#Footnote_97" class="fnanchor">97</a>); and the number of cases in which they -occur together with verses in the <i lang="pi">Atīta-vatthu</i> is very -small indeed (being only five out of the three hundred -Jātakas published<a id="FNanchor_98" href="#Footnote_98" class="fnanchor">98</a>); in the remaining two hundred and -sixty-five the verse or verses occur in the course of the -Birth Story, and are most generally spoken by the -Bodisat himself.</p> - -<p>There are several reasons for supposing that these -verses are older than the prose which now forms their -setting. The Ceylon tradition goes so far as to say that -the original Jātaka Book, now no longer extant, consisted -of the verses alone; that the Birth Stories are -Commentary upon them; and the Introductory Stories, -the Conclusions and the ‘<i lang="pi">Pada-gata-sannaya</i>,’ or word-for-word -explanation of the verses, are Commentary -on this Commentary.<a id="FNanchor_99" href="#Footnote_99" class="fnanchor">99</a> And archaic forms and forced<span class="pagenum" id="Page_lxxviii">lxxviii</span> -constructions in the verses (in striking contrast with -the regularity and simplicity of the prose parts of the -book), and the corrupt state in which some of the verses -are found, seem to point to the conclusion that the verses -are older.</p> - -<p>But I venture to think that, though the present form -of the verses may be older than the present form of the -Birth Stories, the latter, or most of the latter, were in -existence first; that the verses, at least in many cases, -were added to the stories, after they had become current; -and that the Birth Stories without verses in them at all—those -enumerated in the list in note 1 on the last -page, where the verses are found only in the Conclusion—are, -in fact, among the oldest, if not the oldest, in the -whole collection. For any one who takes the trouble to -go through that list seriatim will find that it contains a -considerable number of those stories which, from their -being found also in the Pāli Piṭakas or in the oldest -European collections, can already be proved to belong -to a very early date. The only hypothesis which will -reconcile these facts seems to me to be that the Birth -Stories, though probably originally older than the verses -they contain, were handed down in Ceylon till the time -of the compilation of our present Jātaka Book, in the -Siŋhalese language; whilst the verses on the other hand -were not translated, but were preserved as they were -received, in Pāli.</p> - -<p><span class="pagenum" id="Page_lxxix">lxxix</span></p> - -<p>There is another group of stories which seems to be -older than most of the others; those, namely, in which -the Bodisat appears as a sort of chorus, a moralizer only, -and not an actor in the play, whose part may have been -an addition made when the story in which it occurs was -adopted by the Buddhists. Such is the fable above -translated of the Ass in the Lion’s Skin, and most of -the stories where the Bodisat is a <i lang="pi">rukkha-devatā</i>—the -fairy or genius of a tree.<a id="FNanchor_100" href="#Footnote_100" class="fnanchor">100</a> But the materials are insufficient -at present to put this forward as otherwise than -a mere conjecture.</p> - -<p>The arrangement of the stories in our present collection -is a most unpractical one. They are classified, not -according to their contents, but according to the number -of verses they contain. Thus, the First division (Nipāta) -includes those one hundred and fifty of the stories which -have only one verse; the Second, one hundred stories, -each having two verses; the Third and Fourth, each of -them fifty stories, containing respectively three and four -verses each; and so on, the number of stories in each -division decreasing rapidly after the number of verses -exceeds four; and the whole of the five hundred and -fifty Jātakas being contained in twenty-two Nipātas. -Even this division, depending on so unimportant a factor<span class="pagenum" id="Page_lxxx">lxxx</span> -as the number of the verses, is not logically carried out; -and the round numbers of the stories in the first four -divisions are made up by including in them stories which, -according to the principle adopted, should not properly -be placed within them. Thus several Jātakas are only -mentioned in the first two Nipātas to say that they -will be found in the later ones;<a id="FNanchor_101" href="#Footnote_101" class="fnanchor">101</a> and several Jātakas -given with one verse only in the First Nipāta, are given -again with more verses in those that follow;<a id="FNanchor_102" href="#Footnote_102" class="fnanchor">102</a> and occasionally -a story is even repeated, with but little variation, -in the same Nipāta.<a id="FNanchor_103" href="#Footnote_103" class="fnanchor">103</a></p> - -<p>On the other hand, several Jātakas, which count only -as one story in the present enumeration, really contain -several different tales or fables. Thus, for instance, -the Kulāvaka Jātaka (On Mercy to Animals)<a id="FNanchor_104" href="#Footnote_104" class="fnanchor">104</a> consists -of seven stories woven, not very closely, into one. The -most striking instance of this is perhaps the Ummagga -Jātaka, not yet published in the Pāli, but of which the -Siŋhalese translation by the learned Baṭuwan Tudāwa<span class="pagenum" id="Page_lxxxi">lxxxi</span> -occupies two hundred and fifty pages octavo, and consists -of a very large number (I have not counted them, and -there is no index, but I should think they amount to -more than one hundred and fifty) of most entertaining -anecdotes. Although therefore the Birth Stories are -spoken of as ‘The five hundred and fifty Jātakas,’ this -is merely a round number reached by an entirely artificial -arrangement, and gives no clue to the actual number -of stories. It is probable that our present collection -contains altogether (including the Introductory Stories -where they are not mere repetitions) between two and -three thousand independent tales, fables, anecdotes, and -riddles.</p> - -<p>Nor is the number 550 any more exact (though the -discrepancy in this case is not so great) if it be supposed -to record, not the number of stories, but the number of -distinct births of the Bodisat. In the Kulāvaka Jātaka, -just referred to (the tale On Mercy to Animals), there -are two consecutive births of the future Buddha; and on -the other hand, none of the six Jātakas mentioned in -note 1, p. lxxx, represents a distinct birth at all—the -Bodisat is in them the same person as he is in the later -Jātakas in which those six are contained.</p> - -<hr class="tb" /> - -<p>From the facts as they stand it seems at present to<span class="pagenum" id="Page_lxxxii">lxxxii</span> -be the most probable explanation of the rise of our -Jātaka Book to suppose that it was due to the religious -faith of the Indian Buddhists of the third or fourth -century <span class="smcap">B.C.</span>, who not only repeated a number of fables, -parables, and stories ascribed to the Buddha, but gave -them a peculiar sacredness and a special religious significance -by identifying the best character in each with -the Buddha himself in some previous birth. From the -time when this step was taken, what had been merely -parables or fables became ‘Jātakas,’ a word invented to -distinguish, and used only of, those stories which have -been thus sanctified. The earliest use of that word at -present known is in the inscriptions on the Buddhist -Tope at Bhārhut; and from the way in which it is -there used it is clear that the word must have then been -already in use for some considerable time. But when -stories thus made sacred were popularly accepted among -people so accustomed to literary activity as the early -Buddhists, the natural consequence would be that the -Jātakas should have been brought together into a collection -of some kind; and the probability of this having -been done at a very early date is confirmed, firstly, by -the tradition of the difference of opinion concerning a -Jātaka Book at the Councils of Vesāli; and secondly -by the mention of a Jātaka Book in the ninefold division -of the Scriptures found in the Aŋguttara Nikāya<span class="pagenum" id="Page_lxxxiii">lxxxiii</span> -and in the Saddharma Puṇḍarīka. To the compiler of -this, or of some early collection, are probably to be ascribed -the Verses, which in some cases at least are later -than the Stories.</p> - -<p>With regard to some of the Jātakas, among which -may certainly be included those found in the Pāli Piṭakas, -there may well have been a tradition, more or less reliable, -as to the time and the occasion at which they were -supposed to have been uttered by the Buddha. These -traditions will have given rise to the earliest Introductory -Stories, in imitation of which the rest were afterwards -invented; and these will then have been handed down -as commentary on the Birth Stories, till they were finally -made part of our present collection by its compiler -in Ceylon. That (either through their later origin, -or their having been much more modified in transmission) -they represent a more modern point of view than -the Birth Stories themselves, will be patent to every -reader. There is a freshness and simplicity about the -’Stories of the Past’ that is sadly wanting in the ‘Stories -of the Present’; so much so, that the latter (and this -is also true of the whole long Introduction containing -the life of the Buddha) may be compared more accurately -with mediæval Legends of the Saints than with such -simple stories as Æsop’s Fables, which still bear a likeness -to their forefathers, the ‘Stories of the Past.’</p> - -<p><span class="pagenum" id="Page_lxxxiv">lxxxiv</span></p> - -<p>The Jātakas so constituted were carried to Ceylon in -the Pāli language, when Buddhism was first introduced -into that island (a date that is not quite certain, but -may be taken provisionally as about 200 <span class="smcap">B.C.</span>); and the -whole was there translated into and preserved in the -Siŋhalese language (except the verses, which were left -untranslated) until the compilation in the fifth century -<span class="smcap">A.D.</span>, and by an unknown author, of the Pāli Jātaka -Book, the translation of which into English is commenced -in this volume.</p> - -<p>When we consider the number of elaborate similes -by which the arguments in the Pāli Suttas are -enforced, there can be no reasonable doubt that the -Buddha was really accustomed to teach much by the -aid of parables, and it is not improbable that the -compiler was quite correct in attributing to him that -subtle sense of good-natured humour which led to his -inventing, as occasion arose, some fable or some tale -of a previous birth, to explain away existing failures in -conduct among the monks, or to draw a moral from -contemporaneous events. It is even already possible -to point to some of the Jātakas as being probably the -oldest in the collection; but it must be left to future -research to carry out in ampler detail the investigation -into the comparative date of each of the stories, both -those which are called ‘Stories of the Past’ and those -which are called ‘Stories of the Present.’</p> - -<p><span class="pagenum" id="Page_lxxxv">lxxxv</span></p> - -<p>Besides the points which the teaching of the Jātakas -has in common with that of European moralists and -satirists, it inculcates two lessons peculiar to itself—firstly, -the powerful influence of inherited character; -and secondly, the essential likeness between man and -other animals. The former of these two ideas underlies -both the central Buddhist doctrine of Karma and the -theory of the Buddhas, views certainly common among -all the early Buddhists, and therefore probably held by -Gotama himself. And the latter of the two underlies -and explains the sympathy with animals so conspicuous -in these tales, and the frequency with which they lay -stress upon the duty of kindness, and even of courtesy, -to the brute creation. It is curious to find in these -records of a strange and ancient faith such blind feeling -after, such vague foreshadowing of beliefs only now -beginning to be put forward here in the West; but it -is scarcely necessary to point out that the paramount -value to us now of the Jātaka stories is historical.</p> - -<p>In this respect their value does not consist only in -the evidence they afford of the intercommunion between -East and West, but also, and perhaps chiefly, in the -assistance which they will render to the study of folk-lore;—that -is, of the beliefs and habits of men in the -earlier stages of their development. The researches of -Tylor and Waitz and Peschel and Lubbock and Spencer<span class="pagenum" id="Page_lxxxvi">lxxxvi</span> -have shown us that it is by this means that it is most -easily possible rightly to understand and estimate many -of the habits and beliefs still current among ourselves. -But the chief obstacle to a consensus of opinion in such -studies is the insufficiency and inaccuracy of the authorities -on which the facts depend. While the ancient -literature of peoples more advanced usually ignores or -passes lightly over the very details most important from -this point of view, the accounts of modern travellers -among the so-called savage tribes are often at best very -secondary evidence. It constantly happens that such -a traveller can only tell us the impression conveyed to -his mind of that which his informant holds to be the -belief or custom of the tribe. Such native information -may be inaccurate, incomplete, or misleading; and it -reaches us only after filtration through a European -mind more or less able to comprehend it rightly.</p> - -<p>But in the Jātakas we have a nearly complete picture, -and quite uncorrupted and unadulterated by European -intercourse, of the social life and customs and popular -beliefs of the common people of Aryan tribes closely -related to ourselves, just as they were passing through -the first stages of civilization.</p> - -<p>The popularity of the Jātakas as amusing stories may -pass away. How can it stand against the rival claims -of the fairy tales of science, and the entrancing, many<span class="pagenum" id="Page_lxxxvii">lxxxvii</span>sided -story of man’s gradual rise and progress? But -though these less fabulous and more attractive stories -shall increasingly engage the attention of ourselves and -of our children, we may still turn with appreciation -to the ancient Book of the Buddhist Jātaka Tales as -a priceless record of the childhood of our race.</p> - -<hr class="tb" /> - -<p>I avail myself of this opportunity of acknowledging -my indebtedness to several friends whose assistance has -been too continuous to be specified on any particular -page. Professor Childers, whose premature death was -so great a blow to Pāli studies, and whose name I -never think of without a feeling of reverent and grateful -regret, had undertaken the translation of the Jātakas, -and the first thirty-three pages are from his pen. They -are the last memento of his earnest work: they stand -exactly as he left them. Professor Estlin Carpenter, -who takes a deep interest in this and cognate subjects, -has been kind enough to read through all the proofs, -and I owe to his varied scholarship many useful hints. -And my especial thanks, and the thanks of any readers -this work may meet with, are above all due to Professor -Fausböll, without whose <i lang="la">editio princeps</i> of the Pāli text, -the result of self-denying labours spread over many years, -this translation would not have been undertaken.</p> - -<p class="right"> -T. W. RHYS DAVIDS.<br /> -</p> - -<hr class="chap" /> - - -<p><span class="pagenum" id="Page_lxxxix">lxxxix</span></p> - - - -</div><div class="chapter"> -<p class="hang large">TABLES ILLUSTRATIVE OF THE HISTORY -AND MIGRATIONS OF THE BUDDHIST -BIRTH STORIES.</p> - -<hr /> - -<h3><a id="TABLE_I"></a>TABLE I.<br /> - -INDIAN WORKS.</h3> - -<blockquote> - -<p>1. The <span class="smcap">Jātaka Atthavaṇṇanā</span>. A collection, probably first made in -the third or fourth century <span class="smcap">B.C.</span>, of stories previously existing, and ascribed -to the Buddha, and put into its present form in Ceylon, in the fifth century -<span class="smcap">A.D.</span> The Pāli text is being edited by Professor Fausböll, of Copenhagen; -vol. i. 1877, vol. ii. 1878, iii. in the press. English translation in the -present work.</p> - -<p>1<i>a.</i> Siŋhalese translation of No. 1, called <span class="smcap">Pan siya panas Jātaka pota</span>. -Written in Ceylon in or about 1320 <span class="smcap">A.D.</span></p> - -<p>1<i>b.</i> <span class="smcap">Guttila Kāwyaya</span>. A poetical version in Elu, or old Siŋhalese, of -one of the stories in 1<i>a</i>, by <cite>Badawœttœ̅wa Unnānse</cite>, about 1415. Edited in -Colombo, 1870, with introduction and commentary, by <cite>Baṭuwan Tuḍāwa</cite>.</p> - -<p>1<i>c</i>. <span class="smcap">Kusa Jātakaya</span>. A poetical version in Elu, or old Siŋhalese, of one -of the stories in 1<i>a</i>, by <cite>Alagiawanna Mohoṭṭāle</cite>, 1610. Edited in Colombo, -with commentary, 1868.</p> - -<p>1<i>d</i>. <i>An Eastern Love Story</i>. Translation in verse of 1<i>c</i>, by <cite>Thomas Steele, -C.C.S.</cite>, London, 1871.</p> - -<p>1<i>e</i>. <span class="smcap">Asadisa Jātakaya</span>. An Elu poem, by <cite>Rājādhirāja Siṅha</cite>, king of -Ceylon in 1780.</p> - -<p>2. The <span class="smcap">Cariyā Piṭaka</span>. A book of the Buddhist Scriptures of the fourth -century <span class="smcap">B.C.</span>, containing thirty-five of the oldest above stories. See Table IV.</p> - -<p>3. The <span class="smcap">Jātaka Mālā</span>. A Sanskrit work of unknown date, also containing -thirty-five of the oldest stories in No. 1. See Table IV.</p> - -<p>4. The <span class="smcap">Paṇṇāsa-Jātakaŋ</span> or ‘50 Jātakas.’ A Pāli work written in -Siam, of unknown date and contents, but apparently distinct from No. 1. -See above, p. lxvii.</p> - -<p><span class="pagenum" id="Page_xc">xc</span></p> - -<ul class="table"><li class="t1">5. <span class="smcap">Pancha Tantra.</span> ? Mediæval. See above, pp. lxviii-lxxii. -<ul class="table"><li class="t2"> Text edited by <cite>Kosegarten</cite>, Bonn, 1848. -<ul class="table"><li class="t3"><cite>Kielhorn</cite> and <cite>Bühler</cite>, Bombay, 1868.</li> -</ul></li></ul></li></ul> -<p>6. Translations:—German, by <cite>Benfey</cite>, Leipzig, 1859.</p> - -<p>7. <span class="pd77"> French by <cite>Dubois</cite>, Paris, 1826.</span></p> - -<p>8. <span class="pd77"> French by <cite>Lancerau</cite>, Paris, 1871.</span></p> - -<p>9. <span class="pd77"> Greek by <cite>Galanos</cite> and <cite>Typaldos</cite>, Athens, 1851.</span></p> - - - -<p>10. <span class="smcap">Hitopadesa.</span> Mediæval. Compiled principally from No. 2, with -additions from another unknown work.</p> - -<ul class="table"><li> -<ul class="table"><li class="t2">Text edited by <cite>Carey</cite> and <cite>Colebrooke</cite>, Serampur, 1804. -<ul class="table"><li class="t3"><cite>Hamilton</cite>, London, 1810.</li> -<li class="t3"><cite>Bernstein</cite>, Breslau, 1823.</li> -<li class="t3"><cite>Schlegel</cite> and <cite>Lassen</cite>, Bonn, 1829-1831.</li> -<li class="t3"><cite>Nyālankar</cite>, Calcutta, 1830 and 1844.</li> -<li class="t3"><cite>Johnson</cite>, Hertford, 1847 and 1864, with English version.</li> -<li class="t3"><cite>Yates</cite>, Calcutta, 1841.</li> -<li class="t3"><cite>E. Arnold</cite>, Bombay, 1859 ”</li> -<li class="t3"><cite>Max Müller</cite>, London, 1864-1868 ”</li> -</ul></li></ul></li></ul> -<p> -11. Translations:—English, by <cite>Wilkins</cite>, Bath, 1787; reprinted by -Nyālankar in his edition of the text.</p> -<p> -12. <span class="pd77"> English, by <cite>Sir W. Jones</cite>, Calcutta, 1816.</span></p> -<p> -12<cite>a</cite>.<span class="pd74">English, by <cite>E. Arnold</cite>, London, 1861.</span></p> -<p> -13. <span class="pd77"> German, by <cite>Max Müller</cite>, Leipzig, 1844.</span></p> -<p> -13<cite>a</cite>.<span class="pd74">German, by <cite>Dursch</cite>, Tübingen, 1853.</span></p> -<p> -14. <span class="pd77"> German, by <cite>L. Fritze</cite>, Breslau, 1874.</span></p> -<p> -15. <span class="pd77"> French, by <cite>Langlés</cite>, Paris, 1790.</span></p> -<p> -16. <span class="pd77"> French, by <cite>Lancerau</cite>, Paris, 1855.</span></p> -<p> -17. <span class="pd7"> Greek, by <cite>Galanos</cite> and <cite>Typaldos</cite>, Athens, 1851.</span></p> - -<p>18. <span class="smcap">Vetāla Pañca Viŋṣati.</span> Twenty-five stories told by a Vetāla, or -demon. Sanskrit text in No. 32, vol. ii. pp. 288-293.</p> - -<p>18<i>a</i>. Greek version of No. 18 added to No. 17.</p> - -<p>19. <span class="smcap">Vethāla Kathei.</span> Tamil Version of No. 18. Edited by <cite>Robertson</cite> in -’A Compilation of Papers in the Tamil Language,’ Madras, 1839.</p> - -<p>20. No. 19, translated into English by <cite>Babington</cite>, in ‘Miscellaneous -Translations from Oriental Languages,’ London, 1831.</p> - -<p>21. No. 18, translated into Brajbakha, by <i>Surāt</i>, 1740.</p> - -<p>22. <span class="smcap">Bytal Pachisi.</span> Translated from No. 21 into English by <cite>Rāja Kāli -Krishṇa Bahadur</cite>, Calcutta, 1834. See No. 41<i>a</i>.</p> - -<p>22<i>a</i>. <span class="smcap">Baital Pachisi.</span> Hindustani version of No. 21, Calcutta, 1805. -Edited by <cite>Barker</cite>, Hertford, 1855.</p> - -<p><span class="pagenum" id="Page_xci">xci</span></p> - -<p>22<i>b</i>. English versions of 22<i>a</i>, by <cite>J. T. Platts</cite>, <cite>Hollings</cite>, and <cite>Barker</cite>.</p> - -<p>22<i>c</i>. <span class="smcap">Vikram and the Vampire</span>, or Tales of Hindu Devilry. Adopted -from 22<i>b</i> by <cite>Richard F. Burton</cite>, London, 1870.</p> - -<p>22<i>d</i>. German version of 22<i>a</i>, by <cite>H. Oesterley</cite>, in the ‘Bibliothek Orientalischer -Märchen und Erzählungen,’ 1873, with valuable introduction and -notes.</p> - -<p>23. <span class="smcap">Ssiddi Kür.</span> Mongolian version of No. 18.</p> - -<p>24. German versions of No. 23, by <cite>Benjamin Bergmann</cite> in <cite>Nomadische -Streifereien im Lande der Kalmücken</cite>, i. 247 and foll., 1804; and by <cite>Juelg</cite>, -1866 and 1868.</p> - -<p>25. German version of No. 18, by <cite>Dr. Luber</cite>, Görz, 1875.</p> - -<p>26. <span class="smcap">Ṣuka Saptati.</span> The seventy stories of a parrot.</p> - -<p>27. Greek version of No. 26, by <cite>Demetrios Galanos</cite> and <cite>G. K. Typaldos</cite>, -<cite>Psittakou Mythologiai Nukterinai</cite>, included in their version of Nos. 10 and 18.</p> - -<p>28. Persian version of No. 26, now lost; but reproduced by <cite>Nachshebi</cite> -under the title Tuti Nāmeh.</p> - -<p>28<i>a</i>. <span class="smcap">Tota Kahani.</span> Hindustāni version of 26. Edited by <cite>Forbes</cite>.</p> - -<p>28<i>b</i>. English version of 28<i>a</i>, by the <cite>Rev. G. Small</cite>.</p> - -<p>29. <span class="smcap">Siṅhāsana Dvātriṅṣati.</span> The thirty-two stories of the throne of -Vikramāditya; called also <cite>Vikrama Caritra</cite>. Edited in Madras, 1861.</p> - -<p>29<i>a</i>. <span class="smcap">Singhasan Battisi.</span> Hindī version of 29. Edited by <cite>Syed Abdoolah</cite>.</p> - -<p>30. <span class="smcap">Vatriṣ Singhāsan.</span> Bengalī version of No. 29, Serampur, 1818.</p> - -<p>31. <span class="smcap">Arji Borji Chan.</span> Mongolian version of No. 29.</p> - -<p>32. <span class="smcap">Vṛihat-kathā.</span> By <cite>Guṇādhya</cite>, probably about the sixth century; -in the Paiṣacī Prākrit. See above, p. lxxiii.</p> - -<p>33. <span class="smcap">Kathā Sarit Sāgara.</span> The Ocean of the Rivers of Tales. It is -founded on No. 32. Includes No. 18, and a part of No. 5. The Sanskrit -text edited by <cite>Brockhaus</cite>, Leipzig, vol. i. with German translation, 1839; -vol. ii. text only, 1862 and 1866. Original by <cite>Ṣrī Somadeva Bhaṭṭa</cite>, of Kashmīr, -at the beginning of the twelfth century <span class="smcap">A.D.</span> See above, pp. lxxii, lxxiii.</p> - -<p>34. <span class="smcap">Vṛihat-katha.</span> A Sanskrit version of No. 34, by <cite>Kshemendra</cite>, of -Kashmīr. Written independently of Somadeva’s work, No. 32. See -above, p. lxxiii.</p> - -<p>35. <span class="smcap">Pañca Daṇḍa Chattra Prabandha.</span> Stories about King Vikramāditya’s -magic umbrella. Jain Sanskrit. Text and German version by -<cite>Weber</cite>, Berlin, 1877.</p> - -<p>36. <span class="smcap">Vāsavadatta.</span> By <cite>Subandhu</cite>. Possibly as old as the sixth century. -Edited by <cite>Fitz-Edward Hall</cite>, in the <cite>Bibliotheca Indica</cite>, Calcutta, 1859. This -and the next are romances, not story-books.</p> - -<p>37. <span class="smcap">Kādambarī.</span> By <cite>Bāṇa Bhaṭṭa</cite>, ? seventh century. Edited in Calcutta, -1850; and again, 1872, by <cite>Tarkavacaspati</cite>.</p> - -<p><span class="pagenum" id="Page_xcii">xcii</span></p> - -<p>38. Bengali version of No. 37, by <cite>Tāra Shankar Tarkaratna</cite>. Tenth -edition, Calcutta, 1868.</p> - -<p>39. <span class="smcap">Dasa-kumāra-carita.</span> By <cite>Daṇḍin</cite>, ? sixth century. Edited by <cite>Carey</cite>, -1804; <cite>Wilson</cite>, 1846; and by <cite>Bühler</cite>, 1873.</p> - -<p>39<i>a</i>. <span class="smcap">Hindoo Tales</span>, founded on No. 39. By <cite>P. W. Jacob</cite>, London, 1873.</p> - -<p>39<i>b</i>. <span class="smcap">Une Tétrade.</span> By <cite>Hippolyte Fauche</cite>, Paris, 1861-1863. Contains -a translation into French of No. 39.</p> - -<p>40. <span class="smcap">Kathārṇava</span>, the Stream of Tales. In four Books; the first being -No. 18, the second No. 29, the third and fourth miscellaneous.</p> - -<p>41. <span class="smcap">Purusha-parīkshā</span>, the Adventures of King Hammīra. Probably of -the fourteenth century. By <cite>Vidyāpati</cite>.</p> - -<p>41<i>a</i>. English translation of No. 41, by <cite>Rājā Kāli Krishna</cite>, Serampur, -1830. See No. 22.</p> - -<p>42. <span class="smcap">Vīra-caritaŋ</span>, the Adventures of King Ṣālivāhana.</p></blockquote> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_xciii">xciii</span></p> - - - -</div><div class="chapter"> -<h3 id="TABLE_II">TABLE II.<br /> - -THE KALILAG AND DAMNAG LITERATURE.</h3> - - - -<p>1. A lost Buddhist work in a language of Northern India, ascribed to -Bidpai. See above, pp. lxx-lxxii.</p> - -<p>2. Pēlvī version, 531-579 <span class="smcap">A.D.</span> By <cite>Barzūyē</cite>, the Court physician of -Khosru Nushírvan. See above, p. xxix.</p> - -<p>3. <span class="smcap">Kalilag und Damnag.</span> Syrian version of No. 2. Published with -German translation by <cite>Gustav Bickell</cite>, and Introduction by Professor <cite>Benfey</cite>, -Leipzig, 1876. This and No. 15 preserve the best evidence of the contents -of No. 2, and of its Buddhist original or originals.</p> - -<p>4. <span class="smcap">Kalilah wā Dimnah</span> (Fables of Bidpai). Arabic version of No. 3, -by <cite>Abd-allah</cite>, son of Almokaffa. Date about 750 <span class="smcap">A.D.</span> Text of one recension -edited by <cite>Silvestre de Sacy</cite>, Paris, 1816. Other recensions noticed at -length in Ignazio Guidi’s ‘Studii sul testo Arabo del libro di Calila e Dimna’ -(Rome, 1873).</p> - -<p>5. <span class="smcap">Kalila and Dimna.</span> English version of No. 4, by <cite>Knatchbull</cite>, -Oxford, 1819.</p> - -<p>6. <span class="smcap">Das Buch des Weisen.</span> German version of No. 4, by <cite>Wolff</cite>, -Stuttgart, 1839.</p> - -<p>7. <span class="smcap">Stephanitēs kai Ichvēlatēs.</span> Greek version of No. 4, by <cite>Simeon -Seth</cite>, about 1080 <span class="smcap">A.D.</span> Edited by <cite>Seb. Gottfried Starke</cite>, Berlin, 1697 (reprinted -in Athens, 1851), and by <cite>Aurivillius</cite>, Upsala, 1786.</p> - -<p>8. Latin version of No. 7, by <cite>Father Possin</cite>, at the end of his edition of -Pachymeres, Rome, 1866.</p> - -<p>9. Persian translation of No. 4, by <cite>Abdul Maali Nasr Allah</cite>, 1118-1153. -Exists, in MS. only, in Paris, Berlin, and Vienna.</p> - -<p>10. <span class="smcap">Anvār i Suhaili.</span> Persian translation, through the last, of No. 4, -by <cite>Husain ben Ali el Vāiz U’l-Kāshifī</cite>; end of the fifteenth century.</p> - -<p>11. <span class="smcap">Anvār i Suhaili, or the Lights of Canopus.</span> English version of -No. 10, by <cite>Edward Eastwick</cite>, Hertford, 1854.</p> - -<p>11<cite>a</cite>. Another English version of No. 10, by <cite>Arthur N. Wollaston</cite> (London, -Allen).</p> - -<p>12. <span class="smcap">Livre des Lumières.</span> French version of No. 10, by <cite>David Sahid</cite>, -d’Ispahan, Paris, 1644, 8vo.</p> - -<p>13. <span class="smcap">Del Governo de’ Regni.</span> Italian version of No. 7, Ferrara, 1583; -by <cite>Giulio Nūti</cite>. Edited by <cite>Teza</cite>, Bologna, 1872.</p> - -<p><span class="pagenum" id="Page_xciv">xciv</span></p> - -<p>14. Hebrew version of No. 4, by <cite>Joel</cite> (?), before 1250. Exists only in a -single MS. in Paris, of which the first part is missing.</p> - -<p>15. <span class="smcap">Directorium Humanæ Vitæ.</span> Latin version of No. 14, by <cite>John of -Capua</cite>. Written 1263-1278. Printed about 1480, without date or name of -place. Next to No. 3 it is the best evidence of the contents of the lost books -Nos. 1 and 2.</p> - -<p>16. German version of No. 15, also about 1480, but without date or name -of place.</p> - -<p>17. Version in Ulm dialect of No. 16. Ulm, 1483.</p> - -<p>18. <cite>Baldo’s</cite> ‘<span class="smcap">Alter Æsopus</span>.’ A translation direct from Arabic into -Latin (? thirteenth century.) Edited in <cite>du Meril’s</cite> ‘Poesies inédites du -moyen age,’ Paris, 1854.</p> - -<p>19. <span class="smcap">Calila é Dymna.</span> Spanish version of No. 4 (? through an unknown -Latin version). About 1251. Published in ‘Biblioteca de Autores Españoles,’ -Madrid, 1860, vol. 51.</p> - -<p>20. <span class="smcap">Calila et Dimna.</span> Latin version of the last, by <cite>Raimond de Beziers</cite>, -1313.</p> - -<p>21. <span class="smcap">Conde Lucanor.</span> By <cite>Don Juan Manuel</cite> (died 1347), grandson of -St. Ferdinand of Spain. Spanish source not certain.</p> - -<p>22. <span class="smcap">Sinbad the Sailor</span>, or Book of the Seven Wise Masters. See -<cite>Comparetti</cite>, ‘Ricerche intorno al Libro di Sindibad,’ Milano, 1869.</p> - -<p>23. <span class="smcap">Contes et Nouvelles.</span> By <cite>Bonaventure des Periers</cite>, Lyons, 1587.</p> - -<p>24. <span class="smcap">Exemplario contra los Engaños.</span> 1493. Spanish version of the -Directorium.</p> - -<p>25. <span class="smcap">Discorse degli Animali.</span> Italian of last, by <cite>Ange Firenzuola</cite>, -1548.</p> - -<p>26. <span class="smcap">La Filosofia Morale.</span> By <cite>Doni</cite>, 1552. Italian of last but one.</p> - -<p>27. <cite>North’s</cite> English version of last, 1570.</p> - -<p>28. <span class="smcap">Fables</span> by <cite>La Fontaine</cite>.</p> - -<blockquote> - -<p>First edition in vi. books, the subjects of which are mostly taken -from classical authors and from Planudes’s Æsop, Paris, 1668.</p> - -<p>Second edition in xi. books, the five later taken from Nos. 12 and -23, Paris, 1678.</p> - -<p>Third edition in xii. books, Paris, 1694.</p></blockquote> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_xcv">xcv</span></p> - - -</div><div class="chapter"> - -<h3 id="TABLE_III">TABLE III.<br /> - -THE BARLAAM AND JOSAPHAT SERIES.</h3> - - -<p>1. <cite>St. John of Damascus’s Greek Text.</cite> Seventh century <span class="smcap">A.D.</span> First -edited by <span class="smcap">Boissonade</span>, in his ‘Anecdota Græca,’ Paris, 1832, vol. iv. Reprinted -in Migne’s ‘Patrologia Cursus Completus, Series Græca,’ tom. xcvi, -pp. 836-1250, with the Latin translation by <span class="smcap">Billy</span><a id="FNanchor_105" href="#Footnote_105" class="fnanchor">105</a> in parallel columns. -Boissonade’s text is reviewed, and its imperfections pointed out, by <span class="smcap">Schubart</span> -(who makes use of six Vienna MSS.) in the ‘Wiener Jahrbücher,’ vol. lxiii.</p> - -<p>2. <cite>Syriac version</cite> of No. 1 exists only in MS.</p> - -<p>3. <cite>Arabic version</cite> of No. 2 exists only in MS., one MS. being at least as -old as the eleventh century.</p> - -<p>4. <cite>Latin version</cite> of No. 1, of unknown date and author, of which MSS. -of the twelfth century are still extant. There is a black-letter edition -(? Spiers, 1470) in the British Museum. It was adopted, with abbreviations -in several places, by <span class="smcap">Vincentius Bellovicensis</span>, in his ‘Speculum Historiale’ -(lib. xv. cap. 1-63); by <span class="smcap">Jacobus a Voragine</span>, in his ‘Legenda -Aurea’ (ed. <cite>Grässe</cite>, 1846); and was reprinted in full in the editions of the -works of St. John of Damascus, published at Basel in the sixteenth century.<a id="FNanchor_106" href="#Footnote_106" class="fnanchor">106</a> -From this Latin version all the later mediæval works on this subject are -either directly or indirectly derived.</p> - -<p>4<i>a</i>. An abbreviated version in Latin of the fourteenth century in the -British Museum. Arundel MS. 330, fol. 51-57. See Koch, No. 9, p. xiv.</p> - -<p>German:—</p> - -<p>5. <cite>Barlaam und Josaphat.</cite> A poem of the thirteenth century, published -from a MS. in the Solms-Laubach Library by <span class="smcap">L. Diefenbach</span>, under -the title ‘Mittheilungen über eine noch ungedruckte m.h.d. bearbeitung des -B. and J.’ Giessen, 1836.</p> - -<p>6. Another poem, partly published from an imperfect MS. at Zürich, by -<span class="smcap">Franz Pfeiffer</span>, in Haupt’s ‘Zeitsch. f. d. Alterthum,’ i. 127-135.</p> - -<p>7. <cite>Barlaam und Josaphat.</cite> By <span class="smcap">Rudolf von Ems</span>. Written about 1230. -Latest and best edition by <span class="smcap">Franz Pfeiffer</span>, in ‘Dichtungen des deutschen<span class="pagenum" id="Page_xcvi">xcvi</span> -Mittelalters,’ vol. iii., Leipzig, 1843. This popular treatment of the subject -exists in numerous MSS.</p> - -<p>7. <cite>Die Hÿstorí Josaphat und Barlaam.</cite> Date and author not named. -Black-letter. Woodcuts. Title on last page. Fifty-six short chapters. -Quaint and forcible old German. A small folio in the British Museum.</p> - -<p>8. <cite>Historia von dem Leben der zweien</cite> H. <cite>Beichtiger Barlaam Eremiten, -und Josaphat des König’s in Indien Sohn, etc.</cite> Translated from the Latin -by the Counts of <span class="smcap">Helffenstein</span> and <span class="smcap">Hohenzollern</span>, München, 1684. In -40 long chapters, pp. 602, 12mo.</p> - -<p>Dutch:—</p> - -<p>9. <cite>Het Leven en Bedryf van Barlaam den Heremit, en Josaphat Koning -van Indien.</cite> Noo in Nederduits vertaalt door F. v. H., Antwerp, 1593, 12mo.</p> - -<p>A new edition of this version appeared in 1672. This is a long and tedious -prose version of the holy legend.</p> - -<p>French:—</p> - -<p>8. Poem by <span class="smcap">Gui de Cambray</span> (1200-1250). Edited by <span class="smcap">Hermann Zotenberg</span> -and <span class="smcap">Paul Meyer</span> in the ‘Bibliothek des Literarischen Vereins,’ in -Stuttgart, vol. lxxv., 1864. They mention, also (pp. 318-325):—</p> - -<p>9. <cite>La Vie de Seint Josaphaz.</cite> Poem by <span class="smcap">Chardry</span>. Edited by <span class="smcap">John Koch</span>, -Heilbronn, 1879, who confirms the editors of No. 8 as to the following old -French versions, 10-15; and further adduces No. 11<i>a</i>.</p> - -<p>10. A third poem by an unknown author.</p> - -<p>11. A prose work by an unknown author—all three being of the 13th cent.</p> - -<p>11<i>a</i>. Another in MS. Egerton, 745, British Museum.</p> - -<p>12. A poem in French of the fifteenth century, based on the abstract in -Latin of No. 4, by <span class="smcap">Jacob de Voragine</span>.</p> - -<p>13. A Provençal tale in prose, containing only the story of Josafat and -the tales told by Barlaam, without the moralizations.</p> - -<p>14. A miracle play of about 1400.</p> - -<p>15. Another miracle play of about 1460.</p> - -<p>Italian:—</p> - -<p>16. <cite>Vita di san Giosafat convertito da Barlaam.</cite> By <span class="smcap">Geo. Antonio -Remondini</span>. Published about 1600, at Venezia and Bassano, 16mo. There -is a second edition of this, also without date; and a third, published in -Modena in 1768, with illustrations.</p> - -<p>17. <cite>Storia de’ SS. Barlaam e Giosafatte.</cite> By <span class="smcap">Bottari</span>, Rome, 1734, -8vo., of which a second edition appeared in 1816.</p> - -<p>18. <cite>La santissima vita di Santo Josafat, figluolo del Re Avenero, Re dell’ -India, da che ei nacque per infino ch’ei morì.</cite> A prose romance, edited by -<span class="smcap">Telesforo Bini</span> from a MS. belonging to the Commendatore Francesco de -Rossi, in pp. 124-152 of a collection ‘Rime e Prose,’ Lucca, 1852, 8vo.</p> - -<p><span class="pagenum" id="Page_xcvii">xcvii</span></p> - -<p>19. A prose <cite>Vita da Santo Josafat</cite>. In MS. Add. 10902 of the British -Museum, which Paul Mayer (see No. 8) says begins exactly as No. 18, but -ends differently. (See Koch, No. 9 above, p. xiii.)</p> - -<p>20. A <cite>Rappresentatione di Barlaam e Josafat</cite> is mentioned by Frederigo -Palermo in his ‘I manuscritti Palatini de Firenze,’ 1860, vol. ii. p. 401.</p> - -<p>Skandinavian:—</p> - -<p>A full account of all the Skandinavian versions is given in <cite>Barlaam’s ok -Josaphat’s Saga</cite>, by <span class="smcap">C. R. Unger</span>, Christiania, 1851, 8vo.</p> - -<p>Spanish:—</p> - -<p><cite>Honesta, etc., historia de la rara vida de los famosos y singulares sanctos -Barlaam, etc.</cite> By <span class="smcap">Baltasat de Santa Cruz</span>. Published in the Spanish -dialect used in the Philippine Islands at Manila, 1692. A literal translation -of Billius (No. 1).</p> - -<p>English:—</p> - -<p>In <span class="smcap">Horstmann’s</span> ‘Altenglische Legenden,’ Paderborn, 1875, an Old -English version of the legend is published from the Bodleian MS. No. 779. -There is another recension of the same poem in the Harleian MS. No. 4196. -Both are of the fourteenth century; and of the second there is another copy -in the Vernon MS. See further, Warton’s ‘History of English Poetry,’ -i. 271-279, and ii. 30, 58, 308.</p> - -<p>Horstmann has also published a Middle English version in the ‘Program -of the Sagan Gymnasium,’ 1877.</p> - -<p><cite>The History of the Five Wise Philosophers; or, the Wonderful Relation of -the Life of Jehoshaphat the Hermit, Son of Avenerian, King of Barma in -India, etc.</cite> By N. H. (that is, <span class="smcap">Nicholas Herick</span>), Gent., London, 1711, -pp. 128, 12mo. This is a prose romance, and an abridged translation of the -Italian version of 1600 (No. 16), and contains only one fable (at p. 46) of -the Nightingale and the Fowler.</p> - -<p>The work referred to on p. xlvi, under the title <cite>Gesta Romanorum</cite>, a -collection of tales with lengthy moralizations (probably sermons), was made -in England about 1300. It soon passed to the Continent, and was repeatedly -re-written in numerous MSS., with additions and alterations. Three printed -editions appeared between 1472 and 1475; and one of these, containing 181 -stories, is the source of the work now known under this title. Tale No. 168 -quotes Barlaam. The best edition of the Latin version is by <span class="smcap">H. Oesterley</span>, -Berlin, 1872. The last English translation is <span class="smcap">Hooper’s</span>, Bohn’s Antiquarian -Library, London, 1877. The Early English versions have been -edited by <span class="smcap">Sir F. Madden</span>; and again, in vol. xxxiii. of the Extra Series of -the Early English Text Society, by <span class="smcap">S. J. H. Herrtage</span>.</p> - -<p><cite>The Seven Sages</cite> (edited by <span class="smcap">Thomas Wright</span> for the Percy Society, 1845) -also contains some Buddhist tales.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_xcviii">xcviii</span></p> - - - -</div><div class="chapter"> -<h3 id="TABLE_IV">TABLE IV.<br /> - -COMPARISON OF THE CARIYĀ PIṬAKA AND THE JĀTAKA -MĀLĀ.</h3> - - - - -<div class="center small"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr> - <td align="right">1.</td> - <td align="left">Akitte-cariyaŋ.</td> - <td align="left"> </td> - <td align="left">Vyāghī-jātakaŋ.</td> -</tr> -<tr> - <td align="right">2.</td> - <td align="left">Saŋkha-c°.</td> - <td align="left"> </td> - <td align="left">Ṣivi-j° (8).</td> -</tr> -<tr> - <td align="right">3.</td> - <td align="left">Danañjaya-c°.</td> - <td align="left"> </td> - <td align="left">Kulmāsapiṇḍi-j°.</td> -</tr> -<tr> - <td align="right">4.</td> - <td align="left">Mahā-sudassana-c°.</td> - <td align="left"> </td> - <td align="left">Ṣreshthi-j° (21).</td> -</tr> -<tr> - <td align="right">5.</td> - <td align="left">Mahā-govinda-c°.</td> - <td align="left"> </td> - <td align="left">Avisajyaṣreshthi-j°.</td> -</tr> -<tr> - <td align="right">6.</td> - <td align="left">Nimi-rāja-c°.</td> - <td align="left"> </td> - <td align="left">Ṣaṣa-j° (10).</td> -</tr> -<tr> - <td align="right">7.</td> - <td align="left">Canda-kumāra-c°.</td> - <td align="left"> </td> - <td align="left">Agastya-j°.</td> -</tr> -<tr> - <td align="right">8.</td> - <td align="left">Sivi-rāja-c° (2).</td> - <td align="left"> </td> - <td align="left">Maitribala-j°.</td> -</tr> -<tr> - <td align="right">9.</td> - <td align="left">Vessantara-c° (9).</td> - <td align="left"> </td> - <td align="left">Viṣvantara-j° (9).</td> -</tr> -<tr> - <td align="right">10.</td> - <td align="left">Sasa-paṇḍita-c° (6).</td> - <td align="left"> </td> - <td align="left">Yajña-j°.</td> -</tr> -<tr> - <td align="right">11.</td> - <td align="left">Sīlava-nāga-c° (J. 72).</td> - <td align="left"> </td> - <td align="left">Sakra-j°.</td> -</tr> -<tr> - <td align="right">12.</td> - <td align="left">Bhuridatta-c°.</td> - <td align="left"> </td> - <td align="left">Brāhmaṇa-j°.</td> -</tr> -<tr> - <td align="right">13.</td> - <td align="left">Campeyya-nāga-c°.</td> - <td align="left"> </td> - <td align="left">Ummādayanti-j°.</td> -</tr> -<tr> - <td align="right">14.</td> - <td align="left">Cūla-bodhi-c°.</td> - <td align="left"> </td> - <td align="left">Suparāga-j°.</td> -</tr> -<tr> - <td align="right">15.</td> - <td align="left">Māhiŋsa-rāja-c° (27).</td> - <td align="left"> </td> - <td align="left">Matsya-j° (30).</td> -</tr> -<tr> - <td align="right">16.</td> - <td align="left">Ruru-rāja-c°.</td> - <td align="left"> </td> - <td align="left">Vartaka-potaka-j° (29).</td> -</tr> -<tr> - <td align="right">17.</td> - <td align="left">Mātaŋga-c°.</td> - <td align="left"> </td> - <td align="left">Kacchapa-j°.</td> -</tr> -<tr> - <td align="right">18.</td> - <td align="left">Dhammādhamma-devaputta-c°.</td> - <td align="left"> </td> - <td align="left">Kumbha-j°.</td> -</tr> -<tr> - <td align="right">19.</td> - <td align="left">Jayadisa-c°.</td> - <td align="left"> </td> - <td align="left">Putra-j°.</td> -</tr> -<tr> - <td align="right">20.</td> - <td align="left">Saŋkhapāla-c°.</td> - <td align="left"> </td> - <td align="left">Visa-j°.</td> -</tr> -<tr> - <td align="right">21.</td> - <td align="left">Yudañjaya-c°.</td> - <td align="left"> </td> - <td align="left">Ṣreshthi-j° (4).</td> -</tr> -<tr> - <td align="right">22.</td> - <td align="left">Somanassa-c°.</td> - <td align="left"> </td> - <td align="left">Buddhabodhi-j°.</td> -</tr> -<tr> - <td align="right">23.</td> - <td align="left">Ayoghara-c° (33).</td> - <td align="left"> </td> - <td align="left">Haŋsa-j°.</td> -</tr> -<tr> - <td align="right">24.</td> - <td align="left">Bhisa-c°.</td> - <td align="left"> </td> - <td align="left">Mahābodhi-j°.</td> -</tr> -<tr> - <td align="right">25.</td> - <td align="left">Soma-paṇḍita-c° (32).</td> - <td align="left"> </td> - <td align="left">Mahākapi-j° (27, 28).</td> -</tr> -<tr> - <td align="right">26.</td> - <td align="left">Temiya-c°.</td> - <td align="left"> </td> - <td align="left">Ṣarabha-j°.</td> -</tr> -<tr> - <td align="right">27.</td> - <td align="left">Kapi-rāja-c° (25, 28).</td> - <td align="left"> </td> - <td align="left">Ruru-j° (16).</td> -</tr> -<tr> - <td align="right">28.</td> - <td align="left">Saccahvaya-paṇḍita-c°.</td> - <td align="left"> </td> - <td align="left">Mahākapi-j° (25, 27).</td> -</tr> -<tr> - <td align="right">29.</td> - <td align="left">Vaṭṭaka-potaka-c° (16).</td> - <td align="left"> </td> - <td align="left">Kshānti-j°.</td> -</tr> -<tr> - <td align="right">30.</td> - <td align="left">Maccha-rāja-c° (15).</td> - <td align="left"> </td> - <td align="left">Brahma-j°.</td> -</tr> -<tr> - <td align="right">31.</td> - <td align="left">Kaṇha-dipāyana-c°.</td> - <td align="left"> </td> - <td align="left">Hasti-j°.</td> -</tr> -<tr> - <td align="right">32.</td> - <td align="left">Sutasoma-c° (25, 32).</td> - <td align="left"> </td> - <td align="left">Sutasoma-j° (25, 32).</td> -</tr> -<tr> - <td align="right">33.</td> - <td align="left">Suvaṇṇa-sāma-c°.</td> - <td align="left"> </td> - <td align="left">Ayogṛiha-j° (23).</td> -</tr> -<tr> - <td align="right">34.</td> - <td align="left">Ekarāja-c°.</td> - <td align="left"> </td> - <td align="left">Mahisha-j°.</td> -</tr> -<tr> - <td align="right">35.</td> - <td align="left">Mahā-lomahaŋsa-c° (J. 94).</td> - <td align="left"> </td> - <td align="left">Ṣatapatra-j°.</td> -</tr> -</table></div> - - -<p>For the above lists see <cite>Feer</cite>, ‘Etude sur les Jatakas,’ p. 58; <cite>Gogerly</cite>, -Journal of the Ceylon Branch of the Royal Asiatic Society, 1853; and -<cite>Fausböll</cite>, ‘Five Jātakas,’ p. 59; and also above, pp. liii, liv. It will be -seen that there are seven tales with identical, and one or two more with -similar titles, in the two collections. Editions of these two works are very -much required. The Cambridge University Library possesses a MS. of the -former, with the various readings of several other MSS. noted, for me, by -Dewa Aranolis.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_xcix">xcix</span></p> - - - -</div><div class="chapter"> -<h3 id="TABLE_V">TABLE V.<br /> - -ALPHABETICAL LIST OF JĀTAKA STORIES IN THE -MAHĀVASTU.</h3> - - -<p class="hang">Arranged from Cowell and Eggeling’s ‘Catalogue of Buddhist Sanskrit MSS. -in the Possession of the Royal Asiatic Society (Hodgson Collection).’</p> - - - -<div class="center small"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr> - <td class="tdlbr">Amarāye karmārakādhītāye jātakaŋ.</td> - <td align="left">Rakshito-nāma-ṛishi-j°.</td> -</tr> -<tr> - <td class="tdlbr">Arindama-j°.</td> - <td align="left">Ṛishabasya-j°.</td> -</tr> -<tr> - <td class="tdlbr">Asthisenasya-j°.</td> - <td align="left">Ṣakuntaka-j°. (Two with this title)</td> -</tr> -<tr> - <td class="tdlbr">Bhadravargikānaŋ-j°.</td> - <td align="left">Ṣarakshepanaŋ-j°.</td> -</tr> -<tr> - <td class="tdlbr">Campaka-nāgarāja-j°.</td> - <td align="left">Ṣaratāŋ-j°.</td> -</tr> -<tr> - <td class="tdlbr">Godhā-j°.</td> - <td align="left">Sārthuvāhasya-j°.</td> -</tr> -<tr> - <td class="tdlbr">Hastinī-j°.</td> - <td align="left">Ṣirī-j°.</td> -</tr> -<tr> - <td class="tdlbr">Kāka-j°.</td> - <td align="left">Ṣirī-prabhasya mṛiga-rājasya-j°.</td> -</tr> -<tr> - <td class="tdlbr">Uruvilva-kāṣyapādi-kāṣyapānaŋ-j°.</td> - <td align="left">Ṣyāma-j°.<a id="FNanchor_107" href="#Footnote_107" class="fnanchor">107</a> (Car. Piṭ. 33.)</td> -</tr> -<tr> - <td class="tdlbr">Ājnāta-Kauṇḍinya-j°.</td> - <td align="left">Ṣyāmaka-j°.</td> -</tr> -<tr> - <td class="tdlbr">Kinnarī-j°.<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">1</a></td> - <td align="left">Triṇakunīyaŋ nāma-j°.</td> -</tr> -<tr> - <td class="tdlbr">Kṛicchapa-j°.</td> - <td align="left">Upali gaṅga palānaŋ-j°.</td> -</tr> -<tr> - <td class="tdlbr">Kuṣa-j°.</td> - <td align="left">Vānarādhipa-j°.</td> -</tr> -<tr> - <td class="tdlbr">Mañjerī-j°.</td> - <td align="left">Vara-j°.</td> -</tr> -<tr> - <td class="tdlbr">Markaṭa-j°.</td> - <td align="left">Vijītāvasya Vaideha-rājño-j°.</td> -</tr> -<tr> - <td class="tdlbr">Mṛigarājño surūpasya-j°.</td> - <td align="left">Yaṣoda-j°.</td> -</tr> -<tr> - <td class="tdlbr">Nalinīye rājakumārīye-j°.</td> - <td align="left">Yosodharāye hārapradāna-j°.</td> -</tr> -<tr> - <td class="tdlbr">Puṇyavanta-j°.</td> - <td align="left">Yosodharāye vyaghrībhūtāya-j°.</td> -</tr> -<tr> - <td class="tdlbr">Pūrṇasya Maitrāyaṇī-putrasya-j°.</td> -</tr> -</table></div> - - - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_c">c</span></p> - - - -</div><div class="chapter"> -<h3 id="TABLE_VI">TABLE VI.<br /> - -PLACES AT WHICH THE TALES WERE TOLD.</h3> - - -<p>M. Léon Feer has taken the trouble to count the number of times each of -the following places is mentioned at the commencement of the Commentary.</p> - - -<div class="center small"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr> - <td align="left">Jetavana monastery</td> - <td align="right">410┐</td> - <td align="right" rowspan="2">416</td> -</tr> -<tr> - <td align="left">Sāvatthi</td> - <td align="right">6┘</td> -</tr> -<tr> - <td align="left">Veḷmana</td> - <td align="right">49┐</td> - <td align="right" rowspan="3">55</td> -</tr> -<tr> - <td align="left">Rājagaha</td> - <td align="right">5├</td> -</tr> -<tr> - <td align="left">Laṭṭhivanuyyāna</td> - <td align="right">1┘</td> -</tr> -<tr> - <td align="left">Vesāli</td> - <td align="right"> </td> - <td align="right">4</td> -</tr> -<tr> - <td align="left">Kosambi</td> - <td align="right"> </td> - <td align="right">5</td> -</tr> -<tr> - <td align="left">Āḷavī</td> - <td align="right"> </td> - <td align="right">3</td> -</tr> -<tr> - <td align="left">Kuṇḍāladaha</td> - <td align="right"> </td> - <td align="right">3</td> -</tr> -<tr> - <td align="left">Kusa</td> - <td align="right"> </td> - <td align="right">2</td> -</tr> -<tr> - <td align="left">Magadha</td> - <td align="right"> </td> - <td align="right">2</td> -</tr> -<tr> - <td align="left">Dakkhiṇāgiri</td> - <td align="right"> </td> - <td align="right">1</td> -</tr> -<tr> - <td align="left">Migadāya</td> - <td align="right"> </td> - <td align="right">1</td> -</tr> -<tr> - <td align="left">Mithila</td> - <td align="right"> </td> - <td align="right">1</td> -</tr> -<tr> - <td align="left">By the Ganges</td> - <td align="right"> </td> - <td align="right">1</td> -</tr> -<tr> - <td align="left"> </td> - <td align="right"> </td> - <td class="tdrtb">494</td> -</tr> -<tr> - <td align="left">To which we may add from pp. 124-128 below—</td> -</tr> -<tr> - <td align="left">Kapilavatthu</td> - <td align="right"> </td> - <td align="right">4</td> -</tr> -<tr> - <td align="left"> </td> - <td align="right"> </td> - <td class="tdrb">498</td> -</tr> -</table></div> - - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_ci">ci</span></p> - - -</div><div class="chapter"> - -<h3 id="TABLE_VII">TABLE VII.<br /> - -THE BODISATS.</h3> - -<p>At his request the Rev. Spence Handy’s ‘paṇḍit’ made an analysis of the -number of times in which the Bodisat appears in the Buddhist Birth Stories -in each of the following characters:—</p> - - -<div class="center small"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr><td class="tdlp">An ascetic</td> - <td class="tdrbr">83</td> - <td class="tdlp">An iguana</td> - <td align="right">3</td> - </tr> -<tr> - <td class="tdlp">A king</td> - <td class="tdrbr">85</td> - <td class="tdlp">A fish</td> - <td align="right">2</td> - </tr> -<tr> - <td class="tdlp">A tree god</td> - <td class="tdrbr">43</td> - <td class="tdlp">An elephant driver</td> - <td align="right">2</td> - </tr> -<tr> - <td class="tdlp">A teacher</td> - <td class="tdrbr">26</td> - <td class="tdlp">A rat</td> - <td align="right">2</td> - </tr> -<tr> - <td class="tdlp">A courtier</td> - <td class="tdrbr">24</td> - <td class="tdlp">A jackal</td> - <td align="right">2</td> - </tr> -<tr> - <td class="tdlp">A brāhman</td> - <td class="tdrbr">24</td> - <td class="tdlp">A crow</td> - <td align="right">2</td> - </tr> -<tr> - <td class="tdlp">A king’s son</td> - <td class="tdrbr">24</td> - <td class="tdlp">A woodpecker</td> - <td align="right">2</td> - </tr> -<tr> - <td class="tdlp">A nobleman</td> - <td class="tdrbr">23</td> - <td class="tdlp">A thief</td> - <td align="right">2</td> - </tr> -<tr> - <td class="tdlp">A learned man</td> - <td class="tdrbr">22</td> - <td class="tdlp">A pig</td> - <td align="right">2</td> - </tr> -<tr> - <td class="tdlp">Sakka</td> - <td class="tdrbr">20</td> - <td class="tdlp">A dog</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">A monkey</td> - <td class="tdrbr">18</td> - <td class="tdlp">A curer of snake bites</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">A merchant</td> - <td class="tdrbr">13</td> - <td class="tdlp">A gambler</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">A man of property</td> - <td class="tdrbr">12</td> - <td class="tdlp">A mason</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">A deer</td> - <td class="tdrbr">11</td> - <td class="tdlp">A smith</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">A lion</td> - <td class="tdrbr">10</td> - <td class="tdlp">A devil dancer</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">A wild duck</td> - <td class="tdrbr">8</td> - <td class="tdlp">A student</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">A snipe</td> - <td class="tdrbr">6</td> - <td class="tdlp">A silversmith</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">An elephant</td> - <td class="tdrbr">6</td> - <td class="tdlp">A carpenter</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">A cock</td> - <td class="tdrbr">5</td> - <td class="tdlp">A water-fowl</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">A slave</td> - <td class="tdrbr">5</td> - <td class="tdlp">A frog</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">An eagle</td> - <td class="tdrbr">5</td> - <td class="tdlp">A hare</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">A horse</td> - <td class="tdrbr">4</td> - <td class="tdlp">A kite</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">A bull</td> - <td class="tdrbr">4</td> - <td class="tdlp">A jungle cock</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">Brahma</td> - <td class="tdrbr">4</td> - <td class="tdlp">A fairy</td> - <td align="right">1</td> - </tr> -<tr> - <td class="tdlp">A peacock</td> - <td class="tdrbr">4</td> - <td class="tdlp"> </td> - </tr> -<tr> - <td class="tdlp">A serpent</td> - <td class="tdrbr">4</td> - <td class="tdlp"> </td> - <td class="tdrb">530</td> - </tr> -<tr> - <td class="tdlp">A potter</td> - <td class="tdrbr">3</td> - </tr> -<tr> - <td class="tdlp">An outcast</td> - <td class="tdrbr">3</td> - </tr> -</table></div> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_cii">cii</span></p> - - - -</div><div class="chapter"> -<h3 id="TABLE_VIII">TABLE VIII.<br /> - -JĀTAKAS ILLUSTRATED IN BAS-RELIEF ON THE ANCIENT -MONUMENTS.</h3> - -<p class="center">Arranged from <cite>General Cunningham’s</cite> ‘Stūpa of Bharhut.’</p> - - -<div class="center small"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr><th align="center">No.</th><th align="center">Plate</th><th align="center" colspan="2">Title inscribed<br /> on the stone.</th><th align="center" colspan="2">Title in the<br /> Jātaka Book.</th> -</tr> -<tr> - <td align="right"> 1.</td> - <td align="right">xxv.</td> - <td align="left">Miga Jākata.</td> - <td></td> - <td align="left">Nigrodha-miga</td> - <td align="left">Jākata.<a id="FNanchor_108" href="#Footnote_108" class="fnanchor">108</a></td> -</tr> -<tr> - <td align="right"> 2.</td> - <td align="right">xxv.</td> - <td align="left">Nāga<a id="FNanchor_109" href="#Footnote_109" class="fnanchor">109</a>Jākata.</td> - <td align="center"></td> - <td align="left">Kakkaṭaka</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right"> 3.</td> - <td align="right">xxv.</td> - <td align="left">Yava-majhakiya</td> - <td align="left">Jātaka.</td> - <td align="left">?<a id="FNanchor_110" href="#Footnote_110" class="fnanchor">110</a></td> -</tr> -<tr> - <td align="right"> 4.</td> - <td align="right">xxv.</td> - <td align="left">Muga-pakhaya</td> - <td align="left">Jākata.</td> - <td align="left">Muga-pakkha</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right"> 5.</td> - <td align="right">xxvi.</td> - <td align="left">Laṭuwa</td> - <td align="left">Jākata.</td> - <td align="left">Laṭukikā</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right"> 6.</td> - <td align="right">xxvi.</td> - <td align="left">Cha-dantiya</td> - <td align="left">Jākata.</td> - <td align="left">Chad-danta</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right"> 7.</td> - <td align="right">xxvi.</td> - <td align="left">Isi-siŋgiya</td> - <td align="left">Jākata.</td> - <td align="left">Isa-siŋga</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right"> 8.</td> - <td align="right">xxvi.</td> - <td align="left">(?) Ya<i>mb</i>uma<i>ne</i>-<br />ayavesi</td> - <td align="left">Jākata.</td> - <td align="left">Andha-bhūta</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right"> 9.</td> - <td align="right">xxvii.</td> - <td align="left">?<a id="FNanchor_111" href="#Footnote_111" class="fnanchor">111</a></td> - <td></td> - <td align="left">Kuruŋga-miga</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right">10.</td> - <td align="right">xxvii.</td> - <td align="left">Haŋsa</td> - <td align="left">Jākata.</td> - <td align="left">Nacca</td> - <td align="left">Jākata.<a id="FNanchor_112" href="#Footnote_112" class="fnanchor">112</a></td> -</tr> -<tr> - <td align="right">11.</td> - <td align="right">xxvii.</td> - <td align="left">Kinara</td> - <td align="left">Jākata.</td> - <td align="left">Canda-kinnara</td> - <td align="left">Jākata.<a id="FNanchor_113" href="#Footnote_113" class="fnanchor">113</a></td> -</tr> -<tr> - <td align="right">12.</td> - <td align="right">xxvii.</td> - <td align="left">?<span class="fnanchor">[111]</span></td> - <td></td> - <td align="left">Asadisa</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right">13.</td> - <td align="right">xxvii.</td> - <td align="left">?<span class="fnanchor">[111]</span></td> - <td align="left">Jākata.</td> - <td align="left">Dasaratha</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right">14.</td> - <td align="right">xliii.</td> - <td align="left">Isi-migo</td> - <td align="left">Jākata.</td> - <td align="left">?<a id="FNanchor_114" href="#Footnote_114" class="fnanchor">114</a></td> -</tr> -<tr> - <td align="right">15.</td> - <td align="right">xlvi.</td> - <td align="left">Uda</td> - <td align="left">Jākata.</td> - <td align="left">?<span class="fnanchor">[114]</span></td> -</tr> -<tr> - <td align="right">16.</td> - <td align="right">xlvi.</td> - <td align="left">Secha</td> - <td align="left">Jākata.</td> - <td align="left" colspan="2">Dūbhiya-makkaṭa.</td> -</tr> -<tr> - <td align="right">17.</td> - <td align="right">xlvii.</td> - <td align="left">Sujāto gahuto</td> - <td align="left">Jākata.</td> - <td align="left">Sujāta</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right" rowspan="2">18.</td> - <td></td> - <td align="left">{Biḍala</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right">xlvii.</td> - <td align="left">{Kukuṭa</td> - <td align="left">Jākata.</td> - <td align="left">Kukkuṭa</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right">19.</td> - <td align="right">xlviii.</td> - <td align="left">Maghā-deviya</td> - <td align="left">Jākata.</td> - <td align="left">Makhā-deva</td> - <td align="left">Jākata.<a id="FNanchor_115" href="#Footnote_115" class="fnanchor">115</a></td> -</tr> -<tr> - <td align="right">20.</td> - <td align="right">xlviii.</td> - <td align="left">Bhisa-haraniya</td> - <td align="left">Jākata.</td> - <td align="left">?<span class="fnanchor">[114]</span></td> -</tr> -<tr> - <td align="right">21.</td> - <td align="right">xviii.</td> - <td align="left">Vitura-panakaya</td> - <td align="left">Jākata.<a id="FNanchor_116" href="#Footnote_116" class="fnanchor">116</a></td> - <td align="left">Vidhūra</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="right" rowspan="2">22.</td> - <td align="right" rowspan="2">xxviii.</td> - <td align="left">{Janako Rāja</td> - <td align="left">Jākata.</td> - <td align="left">Janaka</td> - <td align="left">Jākata.</td> -</tr> -<tr> - <td align="left">{Sivala Devi</td> - <td align="left">Jākata.</td> -</tr> -</table></div> - - -<p><span class="pagenum" id="Page_ciii">ciii</span></p> - -<p>There are numerous other scenes without titles, and not yet identified in -the Jātaka Book, but which are almost certainly illustrative of Jātaka Stories; -and several scenes with titles illustrative of passages in the Nidāna Kathā of -the Jātaka Book. So, for instance, Pl. xvi. fig. 1 is the worship in heaven of -the Buddha’s Head-dress, whose reception into heaven is described below, -p. 86; and the heavenly mansion, the Palace of Glory, is inscribed <i lang="pi">Vejayanto -Pāsādo</i>, the origin of which name is explained below, p. 287. Plate xxviii. -has a scene entitled ‘<i lang="pi">Bhagavato Okkanti</i>’ (The Descent of the Blessed -One),<a id="FNanchor_117" href="#Footnote_117" class="fnanchor">117</a> in illustration of Māyā Devi’s Dream (below, pp. 62, 63); and -Plate lvii. is a representation of the Presentation of the Jetavana Monastery -(below, pp. 130-133). The identifications of Nos. 12 and 13 in the above -list are very doubtful.</p> - -<p>Besides the above, Mr. Fergusson, in his ‘Tree and Serpent Worship,’ has -identified bas-reliefs on the Sanchi Tope in illustration of the Sama and -Asadisa Jātakas (Pl. xxxvi p. 181) and of the Vessantara Jātaka (Pl. xxiv. -p. 125); and there are other Jātaka scenes on the Sanchi Tope not yet -identified.</p> - -<p>Mr. Simpson also has been kind enough to show me drawings of bas-reliefs -he discovered in Afghanistān, two of which I have been able to identify as -illustrations of the Sumedha Jātaka (below, p. 11-13), and another as illustrative -of the scene described below on pp. 125, 126.</p> -<hr class="chap" /> -<p><span class="pagenum" id="Page_1">1</span></p> - - - - -</div><div class="chapter"> -<h2> -<a id="THE_NIDANAKATHA"></a>THE NIDĀNAKATHĀ<br /> -<small>OR<br /> -THE THREE EPOCHS</small>. -</h2> - - -<p>[vv. 1-11.] The Apa<em>nn</em>aka and other Births, which in -times gone by were recounted on various occasions by the -great illustrious Sage, and in which during a long period -our Teacher and Leader, desirous of the salvation of -mankind, fulfilled the vast conditions of Buddhahood,<a id="FNanchor_118" href="#Footnote_118" class="fnanchor">118</a> -were all collected together and added to the canon of -Scripture by those who made the recension of the Scriptures, -and rehearsed by them under the name of THE -JĀTAKA. Having bowed at the feet of the Great Sage, -the lord of the world, by whom in innumerable existences<a id="FNanchor_119" href="#Footnote_119" class="fnanchor">119</a> -boundless benefits were conferred upon mankind, and -having paid reverence to the Law, and ascribed honour -to the Clergy, the receptacle of all honour; and having -removed all dangers by the efficacy of that meritorious act -of veneration and honour referring to the Three Gems, -I proceed to recite a Commentary upon this Jātaka, -illustrating as it does the infinite efficacy of the actions -of great men—a commentary based upon the method -of exposition current among the inmates of the Great -Monastery. And I do so at the personal request of the -elder Atthadassin, who lives apart from the world and<span class="pagenum" id="Page_2">2</span> -ever dwells with his fraternity, and who desires the -perpetuation of this chronicle of Buddha; and likewise of -Buddhamitta the tranquil and wise, sprung from the race -of Mahi<i>m</i>sāsaka, skilled in the canons of interpretation; -and moreover of the monk Buddhadeva of clear intellect. -May all good men lend me their favourable attention -while I speak!<a id="FNanchor_120" href="#Footnote_120" class="fnanchor">120</a></p> - -<p>Inasmuch as this comment on the Jātaka, if it be expounded -after setting forth the three Epochs, the distant, -the middle, and proximate, will be clearly understood by -those who hear it by being understood from the beginning, -therefore I will expound it after setting forth the three -Epochs. Accordingly from the very outset it will be well -to determine the limits of these Epochs. Now the narrative -of the Bodhisatta’s existence, from the time that at -the feet of Dīpankara he formed a resolution to become -a Buddha to his rebirth in the Tusita heaven after -leaving the Vessantara existence, is called the Distant -Epoch. From his leaving the Tusita heaven to his attainment -of omniscience on the throne of Knowledge, -the narrative is called the Intermediate Epoch. And the -Proximate Epoch is to be found in the various places in -which he sojourned (during his ministry on earth). The -following is</p> - - -<p class="center" >THE DISTANT EPOCH.</p> - -<p>Tradition tells us that four asankheyyas<a id="FNanchor_121" href="#Footnote_121" class="fnanchor">121</a> and a hundred -thousand cycles ago there was a city called Amaravatī. -In this city there dwelt a brahmin named Sumedha, of -good family on both sides, on the father’s and the<span class="pagenum" id="Page_3">3</span> -mother’s side, of pure conception for seven generations -back, by birth unreproached and respected, a man comely, -well-favoured and amiable, and endowed with remarkable -beauty. He followed his brahminical studies without -engaging in any other pursuit. His parents died while -he was still young. A minister of state, who acted as -steward of his property, bringing forth the roll-book of -his estate, threw open the stores filled with gold and silver, -gems and pearls, and other valuables, and said, “So much, -young man, belonged to your mother, so much to your -father, so much to your grandparents and great-grandparents,” -and pointing out to him the property inherited -through seven generations, he bade him guard it carefully. -The wise Sumedha thought to himself, “After amassing -all this wealth my parents and ancestors when they went -to another world took not a farthing with them, can it -be right that I should make it an object to take my -wealth with me when I go?” And informing the king -of his intention, he caused proclamation to be made<a id="FNanchor_122" href="#Footnote_122" class="fnanchor">122</a> -in the city, gave largess to the people, and embraced -the ascetic life of a hermit.</p> - -<p>To make this matter clear the <span class="smcap">Story of Sumedha</span> must -here be related. This story, though given in full in the -Buddhava<i>m</i>sa, from its being in a metrical form, is not -very easy to understand. I will therefore relate it with -sentences at intervals explaining the metrical construction.</p> - -<p>Four asankheyyas and a hundred thousand cycles ago -there was a city called Amaravatī or Amara, resounding -with the ten city cries, concerning which it is said in -Buddhava<i>m</i>sa,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">12. Four asankheyyas and a hundred thousand cycles ago</div> - <div class="verse indent3">A city there was called Amara, beautiful and pleasant,</div> - <div class="verse indent3">Resounding with the ten cries, abounding in food and drink.<a id="FNanchor_123" href="#Footnote_123" class="fnanchor">123</a></div> -</div></div></div> -<p><span class="pagenum" id="Page_4">4</span></p> -<p>Then follows a stanza of Buddhava<i>m</i>sa, enumerating -some of these cries,</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">13. The trumpeting of elephants, the neighing of horses, (the sound of) drums, trumpets, and chariots,</div> - <div class="verse indent3">And viands and drinks were cried, with the invitation, “Eat and drink.”</div> -</div></div></div> - -<p>It goes on to say,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">14. A city supplied with every requisite, engaged in every sort of industry,</div> - <div class="verse indent3">Possessing the seven precious things, thronged with dwellers of many races;</div> - <div class="verse indent3">The abode of devout men, like the prosperous city of the angels.</div> -</div><div class="stanza"> - <div class="verse">15. In the city of Amaravatī dwelt a brahmin named Sumedha,</div> - <div class="verse indent3">Whose hoard was many tens of millions, blest with much wealth and store;</div> -</div><div class="stanza"> - <div class="verse">16. Studious, knowing the Mantras, versed in the three Vedas,</div> - <div class="verse indent3">Master of the science of divination and of the traditions and observances of his caste.</div> -</div></div></div> - -<p>Now one day the wise Sumedha, having retired to the -splendid upper apartment of his house, seated himself -cross-legged, and fell a thinking. “Oh! wise man,<a id="FNanchor_124" href="#Footnote_124" class="fnanchor">124</a> -grievous is rebirth in a new existence, and the dissolution -of the body in each successive place where we are reborn. -I am subject to birth, to decay, to disease, to death,—it -is right, being such, that I should strive to attain the -great deathless Nirvā<i>n</i>a, which is tranquil, and free from -birth, and decay, and sickness, and grief and joy; surely -there must be a road that leads to Nirvā<i>n</i>a and releases -man from existence.” Accordingly it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">17. Seated in seclusion, I then thought as follows:</div> - <div class="verse indent3">Grievous is rebirth and the breaking up of the body.</div> -</div><div class="stanza"> - <div class="verse">18. I am subject to birth, to decay, to disease,</div> - <div class="verse indent3">Therefore will I seek Nirvāna, free from decay and death, and secure.</div> -</div><div class="stanza"> - <div class="verse">19. Let me leave this perishable body, this pestilent congregation of vapours,</div> - <div class="verse indent3">And depart without desires and without wants.</div> -</div><div class="stanza"> - <div class="verse">20. There is, there must be a road, it cannot but be:</div> - <div class="verse indent3">I will seek this road, that I may obtain release from existence.</div> -</div></div></div> -<p><span class="pagenum" id="Page_5">5</span></p> -<p>Further he reasoned thus, “For as in this world there -is pleasure as the correlative of pain, so where there is -existence there must be its opposite the cessation of -existence; and as where there is heat there is also cold -which neutralizes it, so there must be a Nirvā<i>n</i>a<a id="FNanchor_125" href="#Footnote_125" class="fnanchor">125</a> that -extinguishes (the fires of) lust and the other passions; -and as in opposition to a bad and evil condition there -is a good and blameless one, so where there is evil Birth -there must also be Nirvā<i>n</i>a, called the Birthless, because -it puts an end to all rebirth.” Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">21. As where there is suffering there is also bliss,</div> - <div class="verse indent3">So where there is existence we must look for non-existence.</div> -</div><div class="stanza"> - <div class="verse">22. And as where there is heat there is also cold,</div> - <div class="verse indent3">So where there is the threefold fire of passion extinction must be sought.</div> -</div><div class="stanza"> - <div class="verse">23. And as coexistent with evil there is also good,</div> - <div class="verse indent3">Even so where there is birth<a id="FNanchor_126" href="#Footnote_126" class="fnanchor">126</a> the cessation of birth should be sought.</div> -</div></div></div> - -<p>Again he reasoned thus, “Just as a man who has fallen -into a heap of filth, if he beholds afar off a great pond -covered with lotuses of five colours, ought to seek that -pond, saying, ‘By what way shall I arrive there?’ but -if he does not seek it the fault is not that of the pond; -even so where there is the lake of the great deathless -Nirvā<i>n</i>a for the washing of the defilement of sin, if it -is not sought it is not the fault of the lake. And just -as a man who is surrounded by robbers, if when there -is a way of escape he does not fly it is not the fault -of the way but of the man; even so when there is a -blessed road loading to Nirvā<i>n</i>a for the man who is -encompassed and held fast by sin, its not being sought -is not the fault of the road but of the person. And as -a man who is oppressed with sickness, there being a -physician who can heal his disease, if he does not get<span class="pagenum" id="Page_6">6</span> -cured by going to the physician that is no fault of the -physician; even so if a man who is oppressed by the -disease of sin seeks not a spiritual guide who is at hand -and knows the road which puts an end to sin, the fault -lies with him and not with the sin-destroying teacher.” -Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">24. As a man fallen among filth, beholding a brimming lake,</div> - <div class="verse indent3">If he seek not that lake, the fault is not in the lake;</div> -</div><div class="stanza"> - <div class="verse">25. So when there exists a lake of Nirvā<i>n</i>a that washes the stains of sin,</div> - <div class="verse indent3">If a man seek not that lake, the fault is not in the lake of Nirvā<i>n</i>a.</div> -</div><div class="stanza"> - <div class="verse">26. As a man beset with foes, there being a way of escape,</div> - <div class="verse indent3">If he flee not away, the fault is not with the road;</div> -</div><div class="stanza"> - <div class="verse">27. So when there is a way of bliss, if a man beset with sin</div> - <div class="verse indent3">Seek not that road, the fault is not in the way of bliss.</div> -</div><div class="stanza"> - <div class="verse">28. And as one who is diseased, there being a physician at hand,</div> - <div class="verse indent3">If he bid him not heal the disease, the fault is not in the healer:</div> -</div><div class="stanza"> - <div class="verse">29. So if a man who is sick and oppressed with the disease of sin</div> - <div class="verse indent3">Seek not the spiritual teacher, the fault is not in the teacher.</div> -</div></div></div> - -<p>And again he argued, “As a man fond of gay clothing, -throwing off a corpse bound to his shoulders, goes away -rejoicing, so must I, throwing off this perishable body, -and freed from all desires, enter the city of Nirvā<i>n</i>a. -And as men and women depositing filth on a dungheap -do not gather it in the fold or skirt of their -garments, but loathing it, throw it away, feeling no -desire for it; so shall I also cast off this perishable body -without regret, and enter the deathless city of Nirvā<i>n</i>a. -And as seamen abandon without regret an unseaworthy -ship and escape, so will I also, leaving this body, which -distils corruption from its nine festering apertures, enter -without regret the city of Nirvā<i>n</i>a. And as a man -carrying various sorts of jewels, and going on the same -road with a band of robbers, out of fear of losing his -jewels withdraws from them and gains a safe road; even -so this impure body is like a jewel-plundering robber, -if I set my affections thereon the precious spiritual jewel -of the sublime path of holiness will be lost to me, there<span class="pagenum" id="Page_7">7</span>fore -ought I to enter the city of Nirvā<i>n</i>a, forsaking -this robber-like body.” Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">30. As a man might with loathing shake off a corpse bound upon his shoulders,</div> - <div class="verse indent3">And depart secure, independent, master of himself;</div> -</div><div class="stanza"> - <div class="verse">31. Even so let me depart, regretting nothing, wanting nothing,</div> - <div class="verse indent3">Leaving this perishable body, this collection of many foul vapours.</div> -</div><div class="stanza"> - <div class="verse">32. And as men and women deposit filth upon a dungheap,</div> - <div class="verse indent3">And depart regretting nothing, wanting nothing,</div> -</div><div class="stanza"> - <div class="verse">33. So will I depart, leaving this body filled with foul vapours,</div> - <div class="verse indent3">As one leaves a cesspool after depositing ordure there.</div> -</div><div class="stanza"> - <div class="verse">34. And as the owners forsake the rotten bark that is shattered and leaking,</div> - <div class="verse indent3">And depart without regret or longing,</div> -</div><div class="stanza"> - <div class="verse">35. So shall I go, leaving this body with its nine apertures ever running,</div> - <div class="verse indent3">As its owners desert the broken ship.</div> -</div><div class="stanza"> - <div class="verse">36. And as a man carrying wares, walking with robbers,</div> - <div class="verse indent3">Seeing danger of losing his wares, parts company with the robbers and gets him gone,</div> -</div><div class="stanza"> - <div class="verse">37. Even so is this body like a mighty robber,—</div> - <div class="verse indent3">Leaving it I will depart through fear of losing good.</div> -</div></div></div> - -<p>Having thus in nine similes pondered upon the advantages -connected with retirement from the world, the -wise Sumedha gave away at his own house, as aforesaid, -an immense hoard of treasure to the indigent and wayfarers -and sufferers, and kept open house. And renouncing -all pleasures, both material and sensual, departing from -the city of Amara, away from the world in Himavanta -he made himself a hermitage near the mountain called -Dhammaka, and built a hut and a perambulation hall free -from the five defects which are hindrances (to meditation). -And with a view to obtain the power residing in the -supernatural faculties, which are characterized by the -eight causal qualities described in the words beginning -“With a mind thus tranquillised,”<a id="FNanchor_127" href="#Footnote_127" class="fnanchor">127</a> he embraced in that<span class="pagenum" id="Page_8">8</span> -hermitage the ascetic life of a <i>R</i>ishi, casting off the cloak -with its nine disadvantages, and wearing the garment of -bark with its twelve advantages. And when he had -thus given up the world, forsaking this hut, crowded -with eight drawbacks, he repaired to the foot of a tree -with its ten advantages, and rejecting all sorts of grain -lived constantly upon wild fruits. And strenuously -exerting himself both in sitting and in standing and in -walking, within a week he became the possessor of the -eight Attainments, and of the five Supernatural Faculties; -and so, in accordance with his prayer, he attained the -might of supernatural knowledge. Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">38. Having pondered thus I gave many thousand millions of wealth</div> - <div class="verse indent3">To rich and poor, and made my way to Himavanta.</div> -</div><div class="stanza"> - <div class="verse">39. Not far from Himavanta is the mountain called Dhammaka,</div> - <div class="verse indent3">Here I made an excellent hermitage, and built with care a leafy hut.</div> -</div><div class="stanza"> - <div class="verse">40. There I built me a cloister, free from five defects,</div> - <div class="verse indent3">Possessed of the eight good qualities, and attained the strength of the supernatural Faculties.</div> -</div><div class="stanza"> - <div class="verse">41. Then I threw off the cloak possessed of the nine faults,</div> - <div class="verse indent3">And put on the raiment of bark possessed of the twelve advantages.</div> -</div><div class="stanza"> - <div class="verse">42. I left the hut, crowded with the eight drawbacks,</div> - <div class="verse indent3">And went to the tree-foot possessed of ten advantages.<a id="FNanchor_128" href="#Footnote_128" class="fnanchor">128</a></div> -</div><div class="stanza"> - <div class="verse">43. Wholly did I reject the grain that is sown and planted,</div> - <div class="verse indent3">And partook of the constant fruits of the earth, possessed of many advantages.</div> -</div><div class="stanza"> - <div class="verse">44. Then I strenuously strove, in sitting, in standing, and in walking,</div> - <div class="verse indent3">And within seven days attained the might of the Faculties.<a id="FNanchor_129" href="#Footnote_129" class="fnanchor">129</a></div> -</div></div></div> - -<p>Now while the hermit Sumedha, having thus attained -the strength of supernatural knowledge, was living in -the bliss of the (eight) Attainments, the Teacher Dīpankara -appeared in the world. At the moment of his -conception, of his birth, of his attainment of Buddhahood, -of his preaching his first discourse, the whole universe<span class="pagenum" id="Page_9">9</span> -of ten thousand worlds trembled, shook and quaked, and -gave forth a mighty sound, and the thirty-two prognostics -showed themselves. But the hermit Sumedha, living in -the bliss of the Attainments, neither heard that sound -nor beheld those signs. Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">45. Thus when I had attained the consummation, while I was subjected to the Law,</div> - <div class="verse indent3">The Conqueror named Dīpankara, chief of the universe, appeared.</div> -</div><div class="stanza"> - <div class="verse">46. At his conception, at his birth, at his Buddhahood, at his preaching,</div> - <div class="verse indent3">I saw not the four signs, plunged in the blissful trance of meditation.</div> -</div></div></div> - -<p>At that time Dīpankara Buddha, accompanied by a -hundred thousand saints, wandering his way from place -to place, reached the city of Ramma, and took up his -residence in the great monastery of Sudassana. And the -dwellers of the city of Ramma heard it said, “Dīpankara, -lord of ascetics, having attained supreme Buddhaship, -and set on foot the supremacy of the Law, wandering his -way from place to place, has come to the town of Ramma, -and dwells at the great monastery of Sudassana.” And -taking with them ghee and butter and other medicinal -requisites and clothes and raiment, and bearing perfumes -and garlands and other offerings in their hands, their -minds bent towards the Buddha, the Law, and the Clergy, -inclining towards them, hanging upon them, they approached -the Teacher and worshipped him, and presenting -the perfumes and other offerings, sat down on one side. -And having heard his preaching of the Law, and invited -him for the next day, they rose from their seats and -departed. And on the next day, having prepared almsgiving -for the poor, and having decked out the town, -they repaired the road by which the Buddha was to -come, throwing earth in the places that were worn away -by water and thereby levelling the surface, and scattering -sand that looked like strips of silver. And they sprinkled -fragrant roots and flowers, and raised aloft flags and -banners of many-coloured cloths, and set up banana<span class="pagenum" id="Page_10">10</span> -arches and rows of brimming jars. Then the hermit -Sumedha, ascending from his hermitage, and proceeding -through the air till he was above those men, and -beholding the joyous multitude, exclaimed, “What can -be the reason?” and alighting stood on one side and -questioned the people, “Tell me, why are you adorning -this road?” Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">47. In the region of the border districts, having invited the Buddha,</div> - <div class="verse indent3">With joyful hearts they are clearing the road by which he should come.</div> -</div><div class="stanza"> - <div class="verse">48. And I at that time leaving my hermitage,</div> - <div class="verse indent3">Rustling my barken tunic, departed through the air.</div> -</div><div class="stanza"> - <div class="verse">49. And seeing an excited multitude joyous and delighted,</div> - <div class="verse indent3">Descending from the air I straightway asked the men,</div> -</div><div class="stanza"> - <div class="verse">50. The people is excited, joyous and happy,</div> - <div class="verse indent3">For whom is the road being cleared, the path, the way of his coming?</div> -</div></div></div> - -<p>And the men replied, “Lord Sumedha, dost thou not -know? Dīpankara Buddha, having attained supreme -Knowledge, and set on foot the reign of the glorious -Law, travelling from place to place, has reached our -town, and dwells at the great monastery Sudassana; -we have invited the Blessed One, and are making ready -for the blessed Buddha the road by which he is to -come.” And the hermit Sumedha thought, “The very -sound of the word Buddha is rarely met with in the -world, much more the actual appearance of a Buddha; -it behoves me to join those men in clearing the road.” -He said therefore to the men, “If you are clearing this -road for the Buddha, assign to me a piece of ground, -I will clear the ground in company with you.” They -consented, saying, “It is well;” and perceiving the -hermit Sumedha to be possessed of supernatural power, -they fixed upon a swampy piece of ground, and assigned -it to him, saying, “Do thou prepare this spot.” Sumedha, -his heart filled with joy of which the Buddha was the -cause, thought within himself, “I am able to prepare<span class="pagenum" id="Page_11">11</span> -this piece of ground by supernatural power, but if so -prepared it will give me no satisfaction; this day it -behoves me to perform menial duties;” and fetching -earth he threw it upon the spot.</p> - -<p>But ere the ground could be cleared by him,—with -a train of a hundred thousand miracle-working saints -endowed with the six supernatural faculties, while angels -offered celestial wreaths and perfumes, while celestial -hymns rang forth, and men paid their homage with -earthly perfumes and with flowers and other offerings, -Dīpankara endowed with the ten Forces, with all a Buddha’s -transcendant majesty, like a lion rousing himself to seek -his prey on the Vermilion plain, came down into the road -all decked and made ready for him. Then the hermit -Sumedha—as the Buddha with unblenching eyes approached -along the road prepared for him, beholding that -form endowed with the perfection of beauty, adorned with -the thirty-two characteristics of a great man, and marked -with the eighty minor beauties, attended by a halo of -a fathom’s depth, and sending forth in streams the six-hued -Buddha-rays, linked in pairs of different colours, -and wreathed like the varied lightnings that flash in -the gem-studded vault of heaven—exclaimed, “This day -it behoves me to make sacrifice of my life for the -Buddha: let not the Blessed one walk in the mire—nay, -let him advance with his four hundred thousand saints -trampling on my body as if walking upon a bridge of -jewelled planks, this deed will long be for my good -and my happiness.” So saying, he loosed his hair, and -spreading in the inky mire his hermit’s skin mantle, roll -of matted hair and garment of bark, he lay down in the -mire like a bridge of jewelled planks. Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">51. Questioned by me they replied, An incomparable Buddha is born into the world,</div> - <div class="verse indent3">The Conqueror named Dīpankara, lord of the universe,</div> - <div class="verse indent3">For him the road is cleared, the way, the path of his coming.</div><span class="pagenum" id="Page_12">12</span> -</div><div class="stanza"> - <div class="verse">52. When I heard the name of Buddha joy sprang up forthwith within me,</div> - <div class="verse indent3">Repeating, a Buddha, a Buddha! I gave utterance to my joy.</div> -</div><div class="stanza"> - <div class="verse">53. Standing there I pondered, joyful and excited,</div> - <div class="verse indent3">Here I will sow the seed, may the happy moment not pass away.</div> -</div><div class="stanza"> - <div class="verse">54. If you clear a path for the Buddha, assign to me a place,</div> - <div class="verse indent3">I also will clear the road, the way, the path of his coming.</div> -</div><div class="stanza"> - <div class="verse">55. Then they gave me a piece of ground to clear the pathway;</div> - <div class="verse indent3">Then repeating within me, a Buddha, a Buddha! I cleared the road.</div> -</div><div class="stanza"> - <div class="verse">56. But ere my portion was cleared, Dīpankara the great sage,</div> - <div class="verse indent3">The Conqueror, entered the road with four hundred thousand saints like himself,</div> - <div class="verse indent3">Possessed of the six supernatural attributes, pure from all taint of sin.</div> -</div><div class="stanza"> - <div class="verse">57. On every side men rise to receive him, many drums send forth their music,</div> - <div class="verse indent3">Men and angels overjoyed, shout forth their applause.</div> -</div><div class="stanza"> - <div class="verse">58. Angels look upon men, men upon angels,</div> - <div class="verse indent3">And both with clasped hands upraised approach the great Being.</div> -</div><div class="stanza"> - <div class="verse">59. Angels with celestial music, men with earthly music,</div> - <div class="verse indent3">Both sending forth their strains approach the great Being.</div> -</div><div class="stanza"> - <div class="verse">60. Angels floating in the air sprinkle down in all directions</div> - <div class="verse indent3">Celestial Erythrina flowers, lotuses and coral flowers.</div> -</div><div class="stanza"> - <div class="verse">61. Men standing on the ground throw upwards in all directions</div> - <div class="verse indent3">Champac and Salala flowers, Cadamba and fragrant Mesua, Punnaga, and Ketaka.</div> -</div><div class="stanza"> - <div class="verse">62. Then I loosed my hair, and spreading in the mire</div> - <div class="verse indent3">Bark robe and mantle of skin, lay prone upon my face.</div> -</div><div class="stanza"> - <div class="verse">63. Let the Buddha advance with his disciples, treading upon me;</div> - <div class="verse indent3">Let him not tread in the mire, it will be for my blessing.</div> -</div></div></div> - -<p>And as he lay in the mire, again beholding the Buddha-majesty -of Dīpankara Buddha with his unblenching gaze, -he thought as follows: “Were I willing, I could enter -the city of Ramma as a novice in the priesthood, after -having destroyed all human passions; but why should I -disguise myself<a id="FNanchor_130" href="#Footnote_130" class="fnanchor">130</a> to attain Nirvā<i>n</i>a after the destruction<span class="pagenum" id="Page_13">13</span> -of human passion? Let me rather, like Dīpankara, having -risen to the supreme knowledge of the Truth, enable -mankind to enter the Ship of the Truth and so carry them -across the Ocean of Existence, and when this is done -afterwards attain Nirvā<i>n</i>a; this indeed it is right that -I should do.” Then having enumerated the eight conditions -(necessary to the attainment of Buddhahood), and -having made the resolution to become Buddha, he laid -himself down. Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">64. As I lay upon the ground this was the thought of my heart,</div> - <div class="verse indent3">If I wished it I might this day destroy within me all human passions.</div> -</div><div class="stanza"> - <div class="verse">65. But why should I in disguise arrive at the knowledge of the Truth?</div> - <div class="verse indent3">I will attain omniscience and become a Buddha, and (save) men and angels.</div> -</div><div class="stanza"> - <div class="verse">66. Why should I cross the ocean resolute but alone?</div> - <div class="verse indent3">I will attain omniscience, and enable men and angels to cross.</div> -</div><div class="stanza"> - <div class="verse">67. By this resolution of mine, I a man of resolution</div> - <div class="verse indent3">Will attain omniscience, and save men and angels,</div> -</div><div class="stanza"> - <div class="verse">68. Cutting off the stream of transmigration, annihilating the three forms of existence,</div> - <div class="verse indent3">Embarking in the ship of the Truth, I will carry across with me men and angels.<a id="FNanchor_131" href="#Footnote_131" class="fnanchor">131</a></div> -</div></div></div> - -<p>And the blessed Dīpankara having reached the spot -stood close by the hermit Sumedha’s head. And opening -his eyes possessed of the five kinds of grace as one opens -a jewelled window, and beholding the hermit Sumedha -lying in the mire, thought to himself, “This hermit who -lies here has formed the resolution to be a Buddha; will -his prayer be fulfilled or not?” And casting forward -his prescient gaze into the future, and considering, he -perceived that four asankheyyas and a hundred thousand -cycles from that time he would become a Buddha named -Gotama. And standing there in the midst of the assembly -he delivered this prophecy, “Behold ye this austere -hermit lying in the mire?” “Yes, Lord,” they answered.<span class="pagenum" id="Page_14">14</span> -“This man lies here having made the resolution to become -a Buddha, his prayer will be answered; at the end of -four asankheyyas and a hundred thousand cycles hence -he will become a Buddha named Gotama, and in that -birth the city Kapilavatthu will be his residence, Queen -Māyā will be his mother, King Suddhodana his father, -his chief disciple will be the thera Upatissa, his second -disciple the thera Kolita, the Buddha’s servitor will be -Ānanda, his chief female disciple the nun Khemā, the -second the nun Uppalava<i>nn</i>ā. When he attains to years -of ripe knowledge, having retired from the world and -made the great exertion, having received at the foot of -a banyan-tree a meal of rice milk, and partaken of it -by the banks of the Neranjarā, having ascended the -throne of Knowledge, he will, at the foot of an Indian -fig-tree, attain Supreme Buddhahood. Therefore it is -said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">70. Dīpankara, knower of all worlds, receiver of offerings,</div> - <div class="verse indent3">Standing by that which pillowed my head, spoke these words:</div> -</div><div class="stanza"> - <div class="verse">71. See ye this austere hermit with his matted hair,</div> - <div class="verse indent3">Countless ages hence he will be a Buddha in this world.</div> -</div><div class="stanza"> - <div class="verse">72. Lo, the great Being departing from pleasant Kapila,</div> - <div class="verse indent3">Having fought the great fight, performed all manner of austerities.</div> -</div><div class="stanza"> - <div class="verse">73. Having sat at the foot of the Ajapāla tree, and there received rice pottage,</div> - <div class="verse indent3">Shall approach the Neranjarā river.</div> -</div><div class="stanza"> - <div class="verse">74. Having received the rice pottage on the banks of the Neranjarā, the Conqueror</div> - <div class="verse indent3">Shall come by a fair road prepared for him to the foot of the Bodhi-tree.</div> -</div><div class="stanza"> - <div class="verse">75. Then, unrivalled and glorious, reverentially saluting the throne of Bodhi,</div> - <div class="verse indent3">At the foot of an Indian fig-tree he shall attain Buddhahood.</div> -</div><div class="stanza"> - <div class="verse">76. The mother that bears him shall be called Māyā,</div> - <div class="verse indent3">His father will be Suddhodana, he himself will be Gotama.</div> -</div><div class="stanza"> - <div class="verse">77. His chief disciples will be Upatissa and Kolita,</div> - <div class="verse indent3">Void of human passion, freed from desire, calm-minded and tranquil.</div> -</div><div class="stanza"> - <div class="verse">78. The servitor Ānanda will attend upon the Conqueror,</div> - <div class="verse indent3">Khemā and Uppalava<i>nn</i>ā will be his chief female disciples,</div> -</div><div class="stanza"> - <div class="verse">79. Void of human passion, freed from desire, calm-minded and tranquil.</div> - <div class="verse indent3">The sacred tree of this Buddha is called Assattha.</div> -</div></div></div> -<p><span class="pagenum" id="Page_15">15</span></p> -<p>The hermit Sumedha, exclaiming, “My prayer, it seems, -will be accomplished,” was filled with happiness. The -multitudes, hearing the words of Dīpankara Buddha, -were joyous and delighted, exclaiming, “The hermit -Sumedha, it seems, is an embryo Buddha, the tender -shoot that will grow up into a Buddha.” For thus -they thought, “As a man fording a river, if he is -unable to cross to the ford opposite him, crosses to a -ford lower down the stream, even so we, if under the -dispensation of Dīpankara Buddha we fail to attain the -Paths and their fruition, yet when thou shalt become -Buddha we shall be enabled in thy presence to make the -paths and their fruition our own,”—and so they recorded -their prayer (for future sanctification). And Dīpankara, -Buddha also having praised the Bodhisatta, and made -an offering to him of eight handfuls of flowers, reverentially -saluted him and departed. And the Arhats, also, -four hundred thousand in number, having made offerings -to the Bodhisatta of perfumes and garlands, reverentially -saluted him and departed. And the angels and men -having made the same offerings, and bowed down to him, -went their way.</p> - -<p>And the Bodhisatta, when all had retired, rising from -his seat and exclaiming, “I will investigate the Perfections,” -sat himself down cross-legged on a heap of flowers. -And as the Bodhisatta sat thus, the angels in all the ten -thousand worlds assembling shouted applause. “Venerable -hermit Sumedha,” they said, “all the auguries which -have manifested themselves when former Bodhisattas -seated themselves cross-legged, saying, ‘We will investigate -the Perfections,’—all these this day have appeared: -assuredly thou shalt become Buddha. This we know, to -whom these omens appear, he surely will become Buddha; -do thou make a strenuous effort and exert thyself.” With -these words they lauded the Bodhisatta with varied -praises. Therefore it is said,</p> - -<p><span class="pagenum" id="Page_16">16</span></p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> -</div><div class="stanza"> - <div class="verse">80. Hearing these words of the incomparable Sage,</div> - <div class="verse indent3">Angels and men delighted, exclaimed, This is an embryo Buddha.</div> -</div><div class="stanza"> - <div class="verse">81. A great clamour arises, men and angels in ten thousand worlds</div> - <div class="verse indent3">Clap their hands, and laugh, and make obeisance with clasped hands.</div> -</div><div class="stanza"> - <div class="verse">82. “Should we fail,” they say, “of this Buddha’s dispensation,</div> - <div class="verse indent3">Yet in time to come we shall stand before him.</div> -</div><div class="stanza"> - <div class="verse">83. As men crossing a river, if they fail to reach the opposite ford,</div> - <div class="verse indent3">Gaining the lower ford cross the great river,</div> -</div><div class="stanza"> - <div class="verse">84. Even so we all, if we lose this Buddha,</div> - <div class="verse indent3">In time to come shall stand before him.”</div> -</div><div class="stanza"> - <div class="verse">85. The world-knowing Dīpankara, the receiver of offerings,</div> - <div class="verse indent3">Having celebrated my meritorious act, went his way.<a id="FNanchor_132" href="#Footnote_132" class="fnanchor">132</a></div> -</div><div class="stanza"> - <div class="verse">86. All the disciples of the Buddha that were present saluted me with reverence,</div> - <div class="verse indent3">Men, Nāgas, and Gandhabbas bowed down to me and departed.</div> -</div><div class="stanza"> - <div class="verse">87. When the Lord of the world with his following had passed beyond my sight,</div> - <div class="verse indent3">Then glad, with gladsome heart, I rose up from my seat.</div> -</div><div class="stanza"> - <div class="verse">88. Joyful I am with a great joy, glad with a great gladness;</div> - <div class="verse indent3">Flooded with rapture then I seated myself cross-legged.</div> -</div><div class="stanza"> - <div class="verse">89. And even as thus I sat I thought within myself,</div> - <div class="verse indent3">I am subject to ecstatic meditation, I have mastered the supernatural Faculties.</div> -</div><div class="stanza"> - <div class="verse">90. In a thousand worlds there are no sages that rival me,</div> - <div class="verse indent3">Unrivalled in miraculous powers I have reached this bliss.</div> -</div><div class="stanza"> - <div class="verse">91. When thus they beheld me sitting,<a id="FNanchor_133" href="#Footnote_133" class="fnanchor">133</a> the dwellers of ten thousand worlds</div> - <div class="verse indent3">Raised a mighty shout, Surely thou shalt be a Buddha!</div> -</div><div class="stanza"> - <div class="verse">92. The omens<a id="FNanchor_134" href="#Footnote_134" class="fnanchor">134</a> beheld in former ages when Bodhisatta sat cross-legged,</div> - <div class="verse indent3">The same are beheld this day.</div> -</div><div class="stanza"> - <div class="verse">93. Cold is dispelled and heat ceases,</div> - <div class="verse indent3">This day these things are seen,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">94. A thousand worlds are stilled and silent,</div> - <div class="verse indent3">So are they seen to-day,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">95. The mighty winds blow not, the rivers cease to flow,</div> - <div class="verse indent3">These things are seen to-day,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">96. All flowers blossom on land and sea,</div> - <div class="verse indent3">This day they all have bloomed,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">97. All creepers and trees are laden with fruit,</div> - <div class="verse indent3">This day they all bear fruit,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">98. Gems sparkle in earth and sky,</div> - <div class="verse indent3">This day all gems do glitter,—verily thou shalt be Buddha.</div><span class="pagenum" id="Page_17">17</span> -</div><div class="stanza"> - <div class="verse">99. Music earthly and celestial sounds,</div> - <div class="verse indent3">Both these to-day send forth their strains,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">100. Flowers of every hue rain down from the sky,</div> - <div class="verse indent4">This day they are seen,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">101. The mighty ocean bends itself, ten thousand worlds are shaken,</div> - <div class="verse indent4">This day they both send up their roar,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">102. In hell the fires of ten thousand worlds die out,</div> - <div class="verse indent4">This day these fires are quenched,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">103. Unclouded is the sun and all the stars are seen,</div> - <div class="verse indent4">These things are seen to-day,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">104. Though no water fell in rain, vegetation burst forth from the earth,</div> - <div class="verse indent4">This day vegetation springs from the earth,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">105. The constellations are all aglow, and the lunar mansions in the vault of heaven,</div> - <div class="verse indent4">Visākhā is in conjunction with the moon,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">106. Those creatures that dwell in holes and caves depart each from his lair,</div> - <div class="verse indent4">This day these lairs are forsaken,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">107. There is no discontent among mortals, but they are filled with contentment,</div> - <div class="verse indent4">This day all are content,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">108. Then diseases are dispelled and hunger ceases,</div> - <div class="verse indent4">This day these things are seen,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">109. Then Desire wastes away, Hate and Folly perish,</div> - <div class="verse indent4">This day all these are dispelled,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">110. No danger then comes near; this day this thing is seen,</div> - <div class="verse indent4">By this sign we know it,—verily thou shalt become Buddha.</div> -</div><div class="stanza"> - <div class="verse">111. No dust flies abroad; this day this thing is seen,</div> - <div class="verse indent4">By this sign we know it,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">112. All noisome odours flee away, celestial fragrance breathes around,</div> - <div class="verse indent4">Such fragrance breathes this day,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">113. All the angels are manifested, the Formless only excepted,</div> - <div class="verse indent4">This day they all are seen,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">114. All the hells become visible,</div> - <div class="verse indent4">These all are seen this day,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">115. Then walls, and doors, and rocks are no impediment,</div> - <div class="verse indent4">This day they have melted into air,<a id="FNanchor_135" href="#Footnote_135" class="fnanchor">135</a>—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">116. At that moment death and birth do not take place,</div> - <div class="verse indent4">This day these things are seen,—verily thou shalt be Buddha.</div> -</div><div class="stanza"> - <div class="verse">117. Do thou make a strenuous effort, hold not back, go forward,</div> - <div class="verse indent4">This thing we know,—verily thou shalt be Buddha.</div> -</div></div></div> -<p><span class="pagenum" id="Page_18">18</span></p> -<p>And the Bodhisatta, having heard the words of Dīpankara -Buddha, and of the angels in ten thousand worlds, -filled with immeasurable resolution, thought thus within -himself, “The Buddhas are beings whose word cannot -fail; there is no deviation from truth in their speech. -For as the fall of a clod thrown into the air, as the -death of a mortal, as the sunrise at dawn, as a lion’s -roaring when he leaves his lair, as the delivery of a -woman with child, as these things are sure and -certain,—even so the word of the Buddhas is sure and -cannot fail, verily I shall become a Buddha.” Therefore -it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">118. Having heard the words of Buddha and of the angels of ten thousand worlds,</div> - <div class="verse indent4">Glad, joyous, delighted, I then thought thus within myself:</div> -</div><div class="stanza"> - <div class="verse">119. The Buddhas speak not doubtful words, the Conquerors speak not vain words,</div> - <div class="verse indent4">There is no falsehood in the Buddhas,—verily I shall become a Buddha.</div> -</div><div class="stanza"> - <div class="verse">120. As a clod cast into the air doth surely fall to the ground,</div> - <div class="verse indent4">So the word of the glorious Buddhas is sure and everlasting.</div> -</div><div class="stanza"> - <div class="verse">121. As the death of all mortals is sure and constant,</div> - <div class="verse indent4">So the word of the glorious Buddhas is sure and everlasting.</div> -</div><div class="stanza"> - <div class="verse">122. As the rising of the sun is certain when night has faded,</div> - <div class="verse indent4">So the word of the glorious Buddhas is sure and everlasting.</div> -</div><div class="stanza"> - <div class="verse">123. As the roaring of a lion who has left his den is certain,</div> - <div class="verse indent4">So the word of the glorious Buddhas is sure and everlasting.</div> -</div><div class="stanza"> - <div class="verse">124. As the delivery of women with child is certain,</div> - <div class="verse indent4">So the word of the glorious Buddhas is sure and everlasting.</div> -</div></div></div> - -<p>And having thus made the resolution, “I shall surely -become Buddha,” with a view to investigating the conditions -that constitute a Buddha, exclaiming, “Where are -the conditions that make the Buddha, are they found -above or below, in the principal or the minor directions?” -investigating successively the principles of all things, and -beholding the first Perfection of Almsgiving, practised -and followed by former Bodhisattas, he thus admonished -his own soul: “Wise Sumedha, from this time forth<span class="pagenum" id="Page_19">19</span> -thou must fulfil the perfection of Almsgiving; for as a -water-jar overturned discharges the water so that none -remains, and cannot recover it, even so if thou, indifferent -to wealth and fame, and wife and child, and goods great -and small, give away to all who come and ask everything -that they require till nought remains, thou shalt seat -thyself at the foot of the tree of Bodhi and become a -Buddha.” With these words he strenuously resolved to -attain the first perfection of Almsgiving. Therefore -it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">125. Come, I will search the Buddha-making conditions, this way and that,</div> - <div class="verse indent4">Above and below, in all the ten directions, as far as the principles of things extend.</div> -</div><div class="stanza"> - <div class="verse">126. Then, as I made my search, I beheld the first Gift-perfection,</div> - <div class="verse indent4">The high road followed by former sages.</div> -</div><div class="stanza"> - <div class="verse">127. Do thou strenuously taking it upon thyself advance</div> - <div class="verse indent4">To this first perfection of almsgiving, if thou wilt attain Buddhaship.</div> -</div><div class="stanza"> - <div class="verse">128. As a brimming water-jar, overturned by any one,</div> - <div class="verse indent4">Discharges entirely all the water, and retains none within,</div> -</div><div class="stanza"> - <div class="verse">129. Even so, when thou seest any that ask, great, small, and middling,</div> - <div class="verse indent4">Do thou give away all in alms, as the water-jar overthrown.</div> -</div></div></div> - -<p>But considering further, “There must be beside this -other conditions that make a Buddha,” and beholding the -second Perfection of Moral Practice, he thought thus, -“O wise Sumedha, from this day forth mayest thou fulfil -the perfection of Morality; for as the Yak ox, regardless -of his life, guards his bushy tail, even so thou shalt -become Buddha, if from this day forward regardless -of thy life thou keepest the moral precepts.” And he -strenuously resolved to attain the second perfection of -Moral Practice. Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">130. For the conditions of a Buddha cannot be so few,</div> - <div class="verse indent4">Let me investigate the other conditions that bring Buddhaship to maturity.</div> -</div><div class="stanza"> - <div class="verse">131. Then investigating I beheld the second Perfection of Morality</div> - <div class="verse indent4">Practised and followed by former sages.</div><span class="pagenum" id="Page_20">20</span> -</div><div class="stanza"> - <div class="verse">132. This second one do thou strenuously undertake,</div> - <div class="verse indent4">And reach the perfection of Moral Practice if thou wilt attain Buddhahood.</div> -</div><div class="stanza"> - <div class="verse">133. And as the Yak cow, when her tail has got entangled in anything,</div> - <div class="verse indent4">Then and there awaits death, and will not injure her tail,<a id="FNanchor_136" href="#Footnote_136" class="fnanchor">136</a></div> -</div><div class="stanza"> - <div class="verse">134. So also do thou, having fulfilled the moral precepts in the four stages,</div> - <div class="verse indent4">Ever guard the Sīla as the Yak guards her tail.</div> -</div></div></div> - -<p>But considering further, “These cannot be the only -Buddha-making conditions,” and beholding the third -Perfection of Self-abnegation, he thought thus, “O wise -Sumedha, mayest thou henceforth fulfil the perfection -of Abnegation; for as a man long the denizen of a prison -feels no love for it, but is discontented, and wishes to -live there no more, even so do thou, likening all births -to a prison-house, discontented with all births, and anxious -to get rid of them, set thy face toward abnegation, -thus shalt thou become Buddha.” And he strenuously -made the resolution to attain the third perfection of -Self-abnegation. Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">135. For the conditions that make a Buddha cannot be so few,</div> - <div class="verse indent4">I will investigate others, the conditions that bring Buddhaship to maturity.</div> -</div><div class="stanza"> - <div class="verse">136. Investigating then I beheld the third Perfection of Abnegation</div> - <div class="verse indent4">Practised and followed by former sages.</div> -</div><div class="stanza"> - <div class="verse">137. This third one do thou strenuously undertake,</div> - <div class="verse indent4">And reach the perfection of abnegation, if thou wilt attain Buddhahood.</div> -</div><div class="stanza"> - <div class="verse">138. As a man long a denizen of the house of bonds, oppressed with suffering,</div> - <div class="verse indent4">Feels no pleasure therein, but rather longs for release,</div> -</div><div class="stanza"> - <div class="verse">139. Even so do thou look upon all births as prison-houses,</div> - <div class="verse indent4">Set thy face toward self-abnegation, to obtain release from Existence.</div> -</div></div></div> - -<p>But considering further, “These cannot be the only -Buddha-making conditions,” and beholding the fourth -Perfection of Wisdom, he thought thus, “O wise Sumedha,<span class="pagenum" id="Page_21">21</span> -do thou from this day forth fulfil the perfection of -Wisdom, avoiding no subject of knowledge, great, small, -or middling,<a id="FNanchor_137" href="#Footnote_137" class="fnanchor">137</a> do thou approach all wise men and ask -them questions; for as the mendicant friar on his begging -rounds, avoiding none of the families, great and small, -that he frequents,<a id="FNanchor_138" href="#Footnote_138" class="fnanchor">138</a> and wandering for alms from place -to place, speedily gets food to support him, even so -shalt thou, approaching all wise men, and asking them -questions, become a Buddha.” And he strenuously resolved -to attain the fourth perfection of Wisdom. Therefore -it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">140. For the conditions that make a Buddha cannot be so few,</div> - <div class="verse indent4">I will investigate the other conditions that bring Buddhaship to maturity.</div> -</div><div class="stanza"> - <div class="verse">141. Investigating then I beheld the fourth Perfection of Wisdom</div> - <div class="verse indent4">Practised and followed by former sages.</div> -</div><div class="stanza"> - <div class="verse">142. This fourth do thou strenuously undertake,</div> - <div class="verse indent4">And reach the perfection of wisdom, if thou wilt attain Buddhahood.</div> -</div><div class="stanza"> - <div class="verse">143. And as a monk on his begging rounds avoids no families,</div> - <div class="verse indent4">Either small, or great, or middling, and so obtains subsistence,</div> -</div><div class="stanza"> - <div class="verse">144. Even so thou, constantly questioning wise men,</div> - <div class="verse indent4">And reaching the perfection of wisdom, shalt attain supreme Buddhaship.</div> -</div></div></div> - -<p>But considering further, “These cannot be the only -Buddha-making conditions,” and seeing the fifth Perfection -of Exertion, he thought thus, “O wise Sumedha, do -thou from this day forth fulfil the perfection of Exertion. -As the lion, the king of beasts, in every action<a id="FNanchor_139" href="#Footnote_139" class="fnanchor">139</a> strenuously -exerts himself, so if thou in all existences and in all thy -acts art strenuous in exertion, and not a laggard, thou -shalt become a Buddha.” And he made a firm resolve -to attain the fifth perfection of Exertion. Therefore it -is said,</p> - -<p><span class="pagenum" id="Page_22">22</span></p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">145. For the conditions of a Buddha cannot be so few,</div> - <div class="verse indent4">I will investigate the other conditions which bring Buddhaship to maturity.</div> -</div><div class="stanza"> - <div class="verse">146. Investigating then I beheld the fifth Perfection of Exertion</div> - <div class="verse indent4">Practised and followed by former sages.</div> -</div><div class="stanza"> - <div class="verse">147. This fifth do thou strenuously undertake,</div> - <div class="verse indent4">And reach the perfection of exertion, if thou wilt attain Buddhahood.</div> -</div><div class="stanza"> - <div class="verse">148. As the lion, king of beasts, in lying, standing and walking,</div> - <div class="verse indent4">Is no laggard, but ever of resolute heart,</div> -</div><div class="stanza"> - <div class="verse">149. Even so do thou also in every existence strenuously exert thyself,</div> - <div class="verse indent4">And reaching the perfection of exertion, thou shalt attain the supreme Buddhaship.</div> -</div></div></div> - -<p>But considering further, “These cannot be the only -Buddha-making conditions,” and beholding the sixth -Perfection of Patience, he thought to himself, “O wise -Sumedha, do thou from this time forth fulfil the perfection -of Longsuffering; be thou patient in praise and in -reproach. And as when men throw things pure or foul -upon the earth, the earth does not feel either desire or -repulsion towards them, but suffers them, endures them -and acquiesces in them, even so thou also, if thou art -patient in praise and reproach, shalt become Buddha.” -And he strenuously resolved to attain the sixth perfection -of Longsuffering. Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">150. For the conditions of a Buddha cannot be so few,</div> - <div class="verse indent4">I will seek other conditions also which bring about Buddhaship.</div> -</div><div class="stanza"> - <div class="verse">151. And seeking then I beheld the sixth Perfection of Longsuffering</div> - <div class="verse indent4">Practised and followed by former Buddhas.</div> -</div><div class="stanza"> - <div class="verse">152. Having strenuously taken upon thee this sixth perfection,</div> - <div class="verse indent4">Then with unwavering mind thou shalt attain supreme Buddhaship.</div> -</div><div class="stanza"> - <div class="verse">153. And as the earth endures all that is thrown upon it,</div> - <div class="verse indent4">Whether things pure or impure, and feels neither anger nor pity,</div> -</div><div class="stanza"> - <div class="verse">154. Even so enduring the praises and reproaches of all men,</div> - <div class="verse indent4">Going on to perfect longsuffering, thou shalt attain supreme Buddhaship.</div> -</div></div></div> - -<p>But further considering, “These cannot be the only -conditions that make a Buddha,” and beholding the -seventh Perfection of Truth, he thought thus within<span class="pagenum" id="Page_23">23</span> -himself, “O wise Sumedha, from this time forth do thou -fulfil the perfection of Truth; though the thunderbolt -descend upon thy head, do thou never under the influence -of desire and other passions utter a conscious lie, for the -sake of wealth or any other advantage. And as the -planet Venus at all seasons pursues her own course, nor -ever goes on another course forsaking her own, even so, -if thou forsake not truth and utter no lie, thou shalt -become Buddha.” And he strenuously turned his mind -to the seventh perfection of Truth. Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">155. For these are not all the conditions of a Buddha,</div> - <div class="verse indent4">I will seek other conditions which bring about Buddhaship.</div> -</div><div class="stanza"> - <div class="verse">156. Seeking then I beheld the seventh Perfection of Truth</div> - <div class="verse indent4">Practised and followed by former Buddhas.</div> -</div><div class="stanza"> - <div class="verse">157. Having strenuously taken upon thyself this seventh perfection,</div> - <div class="verse indent4">Then free from duplicity of speech thou shalt attain supreme Buddhaship.</div> -</div><div class="stanza"> - <div class="verse">158. And as the planet Venus, balanced in all her times and seasons,</div> - <div class="verse indent4">In the world of men and devas, departs not from her path,</div> -</div><div class="stanza"> - <div class="verse">159. Even so do thou not depart from the course of truth,<a id="FNanchor_140" href="#Footnote_140" class="fnanchor">140</a></div> - <div class="verse indent4">Advancing to the perfection of truth, thou shalt attain supreme Buddhaship.</div> -</div></div></div> - -<p>But further considering, “These cannot be the only -conditions that make a Buddha,” and beholding the eighth -Perfection of Resolution, he thought thus within himself, -“O wise Sumedha, do thou from this time forth fulfil the -perfection of Resolution; whatsoever thou resolvest be -thou unshaken in that resolution. For as a mountain, -the wind beating upon it in all directions, trembles not, -moves not, but stands in its place, even so thou, if -unswerving in thy resolution, shalt become Buddha.” -And he strenuously resolved to attain the eighth perfection -of Resolution. Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">160. For these are not all the conditions of a Buddha,</div> - <div class="verse indent4">I will seek out other conditions that bring about Buddhaship.</div><span class="pagenum" id="Page_24">24</span> -</div><div class="stanza"> - <div class="verse">161. Seeking then I beheld the eighth Perfection of Resolution</div> - <div class="verse indent4">Practised and followed by former Buddhas.</div> -</div><div class="stanza"> - <div class="verse">162. Do thou resolutely take upon thyself this eighth perfection,</div> - <div class="verse indent4">Then thou being immovable shalt attain supreme Buddhaship.</div> -</div><div class="stanza"> - <div class="verse">163. And as the rocky mountain, immovable, firmly based,</div> - <div class="verse indent4">Is unshaken by many winds, and stands in its own place,</div> -</div><div class="stanza"> - <div class="verse">164. Even so do thou also remain ever immovable in resolution,</div> - <div class="verse indent4">Advancing to the perfection of resolution, thou shalt attain supreme Buddhaship.</div> -</div></div></div> - -<p>But further considering, “These cannot be the only -conditions that make a Buddha,” and beholding the ninth -Perfection of Good-will, he thought thus within himself, -“O wise Sumedha, do thou from this time forth fulfil the -perfection of Good-will, mayest thou be of one mind -towards friends and foes. And as water fills with its -refreshing coolness good men and bad alike,<a id="FNanchor_141" href="#Footnote_141" class="fnanchor">141</a> even so, -if thou art of one mind in friendly feeling towards all -mortals, thou shalt become Buddha.” And he strenuously -resolved to attain the ninth perfection of Good-will. -Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">165. For these are not all the conditions of a Buddha,</div> - <div class="verse indent4">I will seek out other conditions that bring about Buddhaship.</div> -</div><div class="stanza"> - <div class="verse">166. Seeking I beheld the ninth Perfection of Good-will</div> - <div class="verse indent4">Practised and followed by former Buddhas.</div> -</div><div class="stanza"> - <div class="verse">167. Do thou, taking resolutely upon thyself this ninth perfection,</div> - <div class="verse indent4">Become unrivalled in kindness, if thou wilt become Buddha.</div> -</div><div class="stanza"> - <div class="verse">168. And as water fills with its coolness</div> - <div class="verse indent4">Good men and bad alike, and carries off all impurity,</div> -</div><div class="stanza"> - <div class="verse">169. Even so do thou look with friendship alike on the evil and the good,</div> - <div class="verse indent4">Advancing to the perfection of kindness, thou shalt attain supreme Buddhaship.</div> -</div></div></div> - -<p>But further considering, “These cannot be the only -conditions that make a Buddha,” and beholding the tenth -Perfection of Equanimity, he thought thus within himself, -“O wise Sumedha, from this time do thou fulfil the<span class="pagenum" id="Page_25">25</span> -perfection of Equanimity, be thou of equal mind in -prosperity and adversity. And as the earth is indifferent -when things pure or impure are cast upon it, even so, -if thou art indifferent in prosperity and adversity, thou -shalt become Buddha.” And he strenuously resolved to -attain the tenth perfection of Equanimity. Therefore -it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">170. For these cannot be all the conditions of a Buddha,</div> - <div class="verse indent4">I will seek other conditions that bring about Buddhaship.</div> -</div><div class="stanza"> - <div class="verse">171. Seeking then I beheld the tenth Perfection of Equanimity</div> - <div class="verse indent4">Practised and followed by former Buddhas.</div> -</div><div class="stanza"> - <div class="verse">172. If thou take resolutely upon thyself this tenth perfection,</div> - <div class="verse indent4">Becoming well-balanced and firm, thou shalt attain supreme Buddhaship.</div> -</div><div class="stanza"> - <div class="verse">173. And as the earth is indifferent to pure and impure things cast upon her,</div> - <div class="verse indent4">To both alike, and is free from anger and favour,</div> -</div><div class="stanza"> - <div class="verse">174. Even so do thou ever be evenly-balanced in joy and grief,</div> - <div class="verse indent4">Advancing to the perfection of equanimity, thou shalt attain supreme Buddhaship.</div> -</div></div></div> - -<p>Then he thought, “These are the only conditions in -this world that, bringing Buddhaship to perfection and -constituting a Buddha, have to be fulfilled by Bodhisattas; -beside the ten Perfections there are no others. And -these ten Perfections are neither in the heaven above -nor in the earth below, nor are they to be found in the -east or the other quarters, but reside in my heart of -flesh.” Having thus realized that the Perfections were -established in his heart, having strenuously resolved to -keep them all, grasping them again and again, he -mastered them forwards and backwards;<a id="FNanchor_142" href="#Footnote_142" class="fnanchor">142</a> taking them -at the end he went backward to the beginning, taking -them at the beginning he placed them at the end,<a id="FNanchor_143" href="#Footnote_143" class="fnanchor">143</a> taking -them at the middle he carried them to the two ends, -taking them at both ends he carried them to the middle.<span class="pagenum" id="Page_26">26</span> -Repeating, “The Perfections are the sacrifice of limbs, -the Lesser Perfections are the sacrifice of property, the -Unlimited Perfections are the sacrifice of life,” he mastered -them as the Perfections, the Lesser Perfections and the -Unlimited Perfections,—like one who converts two -kindred oils into one,<a id="FNanchor_144" href="#Footnote_144" class="fnanchor">144</a> or like one who, using Mount Meru -for his churning-rod, churns the great Cakkavāla ocean. -And as he grasped again and again the ten Perfections, -by the power of his piety this earth, four nahutas and -eight hundred thousand leagues in breadth, like a bundle -of reeds trodden by an elephant, or a sugar-mill in -motion, uttering a mighty roar, trembled, shook and -quaked, and spun round like a potter’s wheel or the -wheel of an oil-mill. Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">175. These are all the conditions in the world that bring Buddhaship to perfection:</div> - <div class="verse indent4">Beyond these are no others, therein do thou stand fast.</div> -</div><div class="stanza"> - <div class="verse">176. While he grasped these conditions natural and intrinsic,<a id="FNanchor_145" href="#Footnote_145" class="fnanchor">145</a></div> - <div class="verse indent4">By the power of his piety the earth of ten thousand worlds quaked.</div> -</div><div class="stanza"> - <div class="verse">177. The earth sways and thunders like a sugar-mill at work,</div> - <div class="verse indent4">Like the wheel of an oil-mill so shakes the earth.</div> -</div></div></div> - -<p>And while the earth was trembling the people of -Ramma, unable to endure it, like great Sāl-trees overthrown -by the wind that blows at the end of a cycle, -fell swooning here and there, while water-pots and other -vessels, revolving like a jar on a potter’s wheel, struck -against each other and were dashed and ground to pieces. -The multitudes in fear and trembling approaching the -Teacher said, “Tell us, Blessed one, is this turmoil caused -by dragons, or is it caused by either demons, or ogres, or -by celestial beings?—for this we know not, but truly -this whole multitude is grievously afflicted. Pray does<span class="pagenum" id="Page_27">27</span> -this portend evil to the world or good?—tell us the cause -of it.” The Teacher hearing their words said, “Fear not -nor be troubled, there is no danger to you from this. -The wise Sumedha, concerning whom I predicted this -day, ‘Hereafter he will be a Buddha named Gotama,’ -is now mastering the Perfections, and while he masters -them and turns them about, by the power of his piety -the whole ten thousand worlds with one accord quake -and thunder,” Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">178. All the multitude that was there in attendance on the Buddha,</div> - <div class="verse indent4">Trembling, fell swooning there upon the ground.</div> -</div><div class="stanza"> - <div class="verse">179. Many thousands of water-pots and many hundred jars</div> - <div class="verse indent4">Were crushed and pounded there and dashed against each other.</div> -</div><div class="stanza"> - <div class="verse">180. Excited, trembling, terrified, confused, their sense disordered,</div> - <div class="verse indent4">The multitudes assembling, approached the Buddha,</div> -</div><div class="stanza"> - <div class="verse">181. Say, will it be good or evil to the world?</div> - <div class="verse indent4">The whole world is afflicted, ward off this (danger), thou Omniscient One.</div> -</div><div class="stanza"> - <div class="verse">182. Then the Great Sage Dīpankara enjoined upon them,</div> - <div class="verse indent4">Be confident, be not afraid at this earthquaking:</div> -</div><div class="stanza"> - <div class="verse">183. He concerning whom I predicted this day, He will be a Buddha in this world,</div> - <div class="verse indent4">The same is investigating the time-honoured Conditions followed by the Buddhas.</div> -</div><div class="stanza"> - <div class="verse">184. Therefore while he is investigating fully these Conditions, the groundwork of a Buddha,</div> - <div class="verse indent4">The earth of ten thousand worlds is shaken in the world of men and of angels.</div> -</div></div></div> - -<p>And the people hearing the Buddha’s words, joyful and -delighted, taking with them garlands, perfumes and -unguents, left the city of Ramma, and went to the -Bodhisatta. And having offered their flowers and other -presents, and bowed to him and respectfully saluted him, -they returned to the city of Ramma. And the Bodhisatta, -having made a strenuous exertion and resolve, rose from -the seat on which he sat. Therefore it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">185. Having heard the Buddha’s word, their minds were straightway calmed,</div> - <div class="verse indent4">All of them approaching me again paid me their homage.</div><span class="pagenum" id="Page_28">28</span> -</div><div class="stanza"> - <div class="verse">186. Having taken upon me the Perfections of a Buddha, having made firm my resolve,</div> - <div class="verse indent4">Having bowed to Dīpankara, I rose from my seat.</div> -</div></div></div> - -<p>And as the Bodhisatta rose from his seat, the angels in -all the ten thousand worlds having assembled and offered -him garlands and perfumes, uttered these and other -words of praise and blessing, “Venerable hermit Sumedha, -this day thou hast made a mighty resolve at the feet of -Dīpankara Buddha, mayest thou fulfil it without let -or hindrance: fear not nor be dismayed, may not -the slightest sickness visit thy frame, quickly exercise -the Perfections and attain supreme Buddhaship. As the -flowering and fruit-bearing trees bring forth flowers and -fruit in their season, so do thou also, not letting the right -season pass by, quickly reach the supreme knowledge -of a Buddha.” And thus having spoken, they returned -each one to his celestial home. Then the Bodhisatta, -having received the homage of the angels, made a -strenuous exertion and resolve, saying, “Having fulfilled -the ten Perfections, at the end of four asankheyyas and -a hundred thousand cycles I shall become a Buddha.” -And rising into the air he returned to Himavanta. Therefore -it is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">187. As he rose from his seat both angels and men</div> - <div class="verse indent4">Sprinkle him with celestial and earthly flowers.</div> -</div><div class="stanza"> - <div class="verse">188. Both angels and men pronounce their blessing,</div> - <div class="verse indent4">A great prayer thou hast made, mayest thou obtain it according to thy wish.</div> -</div><div class="stanza"> - <div class="verse">189. May all dangers be averted, may every sickness vanish,</div> - <div class="verse indent4">Mayest thou have no hindrance,— quickly reach the supreme knowledge of a Buddha.</div> -</div><div class="stanza"> - <div class="verse">190. As when the season is come the flowering trees do blossom,</div> - <div class="verse indent4">Even so do thou, O mighty One, blossom with the wisdom of a Buddha.</div> -</div><div class="stanza"> - <div class="verse">191. As all the Buddhas have fulfilled the ten Perfections,</div> - <div class="verse indent4">Even so do thou, O mighty One, fulfil the ten Perfections.</div> -</div><div class="stanza"> - <div class="verse">192. As all the Buddhas are enlightened on the throne of knowledge,</div> - <div class="verse indent4">Even so do thou, O mighty One, receive enlightenment in the wisdom of a Buddha.</div><span class="pagenum" id="Page_29">29</span> -</div><div class="stanza"> - <div class="verse">193. As all the Buddhas have established the supremacy of the Law,</div> - <div class="verse indent4">Even so do thou, O mighty One, establish the supremacy of the Law.</div> -</div><div class="stanza"> - <div class="verse">194. As the moon on the mid-day of the month shines in her purity,</div> - <div class="verse indent4">Even so do thou, with thy mind at the full, shine in ten thousand worlds.</div> -</div><div class="stanza"> - <div class="verse">195. As the sun released by Rāhu glows fervently in his heat,</div> - <div class="verse indent4">Even so, having redeemed mankind, do thou shine in all thy majesty.</div> -</div><div class="stanza"> - <div class="verse">196. As all the rivers find their way to the great ocean,</div> - <div class="verse indent4">Even so may the worlds of men and angels take refuge in thee.</div> -</div><div class="stanza"> - <div class="verse">197. The Bodhisatta extolled with these praises, taking on himself the ten Conditions,</div> - <div class="verse indent4">Commencing to fulfil these Conditions, entered the forest.</div> -</div></div></div> - -<p class="right"> -End of the Story of Sumedha. -</p> - -<p>And the people of the city of Ramma, having returned -to the city, kept open house to the priesthood with the -Buddha at their head. The Teacher having preached -the Law to them, and established them in the three -Refuges and the other branches of the Faith, departing -from the city of Ramma, living thereafter his allotted -span of life, having fulfilled all the duties of a Buddha, -in due course attained Nirvā<i>n</i>a in that element of annihilation -in which no trace of existence remains. On -this subject all that need be said can be learnt from the -narrative in the Buddhava<i>m</i>sa, for it is said in that work,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">198. Then they, having entertained the Chief of the world with his clergy,</div> - <div class="verse indent4">Took refuge in the Teacher Dīpankara.</div> -</div><div class="stanza"> - <div class="verse">199. Some the Buddha established in the Refuges,</div> - <div class="verse indent4">Some in the five Precepts, others in the ten.</div> -</div><div class="stanza"> - <div class="verse">200. To some he gives the privilege of priesthood, the four glorious Fruitions,</div> - <div class="verse indent4">On some he bestows those peerless qualities the analytical Knowledges.</div> -</div><div class="stanza"> - <div class="verse">201. To some the Lord of men grants the eight sublime Acquisitions,</div> - <div class="verse indent4">On some he bestows the three Wisdoms and the six supernatural Faculties.</div> -</div><div class="stanza"> - <div class="verse">202. In this order<a id="FNanchor_146" href="#Footnote_146" class="fnanchor">146</a> the Great Sage exhorts the multitude.</div> - <div class="verse indent4">Therewith the commandment of the world’s Protector was spread wide abroad.</div><span class="pagenum" id="Page_30">30</span> -</div><div class="stanza"> - <div class="verse">203. He of the mighty jaw, of the broad shoulder, Dīpankara by name,</div> - <div class="verse indent4">Procured the salvation of many men, warded off from them future punishment.</div> -</div><div class="stanza"> - <div class="verse">204. Beholding persons ripe for salvation, reaching them in an instant,</div> - <div class="verse indent4">Even at a distance of four hundred thousand leagues, the Great Sage awakened them (to the knowledge of the truth).</div> -</div><div class="stanza"> - <div class="verse">205. At the first conversion the Buddha converted a thousand millions.</div> - <div class="verse indent4">At the second the Protector converted a hundred thousand.</div> -</div><div class="stanza"> - <div class="verse">206. When the Buddha preached the truth in the angel world,</div> - <div class="verse indent4">There took place a third conversion of nine hundred millions.</div> -</div><div class="stanza"> - <div class="verse">207. The Teacher Dīpankara had three assemblies,</div> - <div class="verse indent4">The first was a meeting of a million millions.</div> -</div><div class="stanza"> - <div class="verse">208. Again when the Conqueror went into seclusion at Nārada Kūta,</div> - <div class="verse indent4">A thousand million spotless Arhats met together.</div> -</div><div class="stanza"> - <div class="verse">209. When the Mighty One dwelt on the lofty rock Sudassana,</div> - <div class="verse indent4">Then the Sage surrounded himself with nine hundred thousand millions.</div> -</div><div class="stanza"> - <div class="verse">210. At that time I was an ascetic wearing matted hair, a man of austere penances,</div> - <div class="verse indent4">Moving through the air, accomplished in the five supernatural Faculties.</div> -</div><div class="stanza"> - <div class="verse">211. The (simultaneous) conversion of tens of thousands, of twenties of thousands, took place,</div> - <div class="verse indent4">Of ones and twos the conversions were beyond computation.<a id="FNanchor_147" href="#Footnote_147" class="fnanchor">147</a></div> -</div><div class="stanza"> - <div class="verse">212. Then did the pure religion of Dīpankara Buddha become widely spread,</div> - <div class="verse indent4">Known to many men prosperous and flourishing.</div> -</div><div class="stanza"> - <div class="verse">213. Four hundred thousand saints, possessed of the six Faculties, endowed with miraculous powers,</div> - <div class="verse indent4">Ever attend upon Dīpankara, knower of the three worlds.</div> -</div><div class="stanza"> - <div class="verse">214. Blameworthy are all they who at that time leave the human existence,</div> - <div class="verse indent4">Not having obtained final sanctity, still imperfect in knowledge.</div> -</div><div class="stanza"> - <div class="verse">215. The word of Buddha shines in the world of men and angels, made to blossom by saints such as these,</div> - <div class="verse indent4">Freed from human passion, void of all taint (of sin).</div> -</div><div class="stanza"> - <div class="verse">216. The city of Dīpankara Buddha was called Rammavatī,</div> - <div class="verse indent4">The khattiya Sumedha was his father, Sumedhā his mother.</div> -</div><div class="stanza"> - <div class="verse">217. Sumangala and Tissa were his chief disciples,</div> - <div class="verse indent4">And Sāgata was the servitor of Dīpankara Buddha.</div> -</div><div class="stanza"> - <div class="verse">218. Nandā and Sunandā were his chief female disciples.</div> - <div class="verse indent4">The Bodhi-tree of this Buddha is called the Pipphali.<a id="FNanchor_148" href="#Footnote_148" class="fnanchor">148</a></div> -</div><div class="stanza"> - <div class="verse">219. Eighty cubits in height the Great Saga Dīpankara</div> - <div class="verse indent4">Shone conspicuous as a Deodar pine, or as a noble Sāl-tree in full bloom.</div><span class="pagenum" id="Page_31">31</span> -</div><div class="stanza"> - <div class="verse">220. A hundred thousand years was the age of this Great Sage,</div> - <div class="verse indent4">And so long as he was living on earth he brought many men to salvation.</div> -</div><div class="stanza"> - <div class="verse">221. Having made the Truth to flourish, having saved great multitudes of men,</div> - <div class="verse indent4">Having flamed like a mass of fire, he died together with his disciples.</div> -</div><div class="stanza"> - <div class="verse">222. And all this power, this glory, there jewel-wheels on his feet,</div> - <div class="verse indent4">All is wholly gone,—are not all existing things vanity!</div> -</div><div class="stanza"> - <div class="verse">223. After Dīpankara was the Leader named Ko<i>nd</i>añña,</div> - <div class="verse indent4">Of infinite power, of boundless renown, immeasurable, unrivalled.</div> -</div></div></div> - -<p>Next to the Dīpankara Buddha, after the lapse of one -asankheyya, the Teacher Ko<i>nd</i>añña appeared. He also -had three assemblies of saints, at the first assembly there -were a million millions, at the second ten thousand -millions, at the third nine hundred millions. At that -time the Bodhisatta, having been born as a universal -monarch named Vijitāvin, kept open house to the priesthood -with the Buddha at their head, in number a million -of millions. The Teacher having predicted of the Bodhisatta, -“He will become a Buddha,” preached the Law. -He having heard the Teacher’s preaching gave up his -kingdom and became a Buddhist monk. Having mastered -the three Treasuries,<a id="FNanchor_149" href="#Footnote_149" class="fnanchor">149</a> having obtained the six supernatural -Faculties, and having practised without failure the ecstatic -meditation, he was reborn in the Brahma heavens. The -city of Ko<i>nd</i>añña Buddha was Rammavatī, the khattiya -Sunanda was his father, his mother was queen Sujātā, -Bhadda and Subhadda were his two chief disciples, Anuruddha -was his servitor, Tissā and Upatissā his chief -female disciples, his Bodhi-tree was the Sālakalyā<i>n</i>i, his -body was eighty-eight cubits high, and the duration of -his life was a hundred thousand years.</p> - -<p>After him, at the end of one asankheyya, in one -and the same cycle four Buddhas were born, Mangala, -Sumana, Revata and Sobhita. Mangala Buddha had -three assemblies of saints, of these at the first there were<span class="pagenum" id="Page_32">32</span> -a million million priests, at the second ten thousand -millions, at the third nine hundred millions. It is related -that a step-brother of his, prince Ānanda, accompanied -by an assembly of nine hundred millions, went to the -Teacher to hear him preach the Law. The Teacher gave -a discourse dealing successively with his various doctrines, -and Ānanda and his whole retinue attained Arhatship -together with the analytical Knowledges. The Teacher -looking back upon the meritorious works done by these -men of family in former existences, and perceiving that -they had merit to acquire the robe and bowl by miraculous -means, stretching forth his right hand exclaimed, “Come, -priests.”<a id="FNanchor_150" href="#Footnote_150" class="fnanchor">150</a> Then straightway all of them having become -equipped with miraculously obtained robes and bowls, -and perfect in decorum,<a id="FNanchor_151" href="#Footnote_151" class="fnanchor">151</a> as if they were elders of sixty -years standing, paid homage to the Teacher and attended -upon him. This was his third assembly of saints. And -whereas with other Buddhas a light shone from their -bodies to the distance of eighty cubits on every side, it -was not so with this Buddha, but the light from his body -permanently filled ten thousand worlds, and trees, earth, -mountains, seas and all other things, not excepting even -pots and pans and such-like articles, became as it were -overspread with a film of gold. The duration of his life -was ninety thousand years, and during the whole of this -period the sun, moon and other heavenly bodies could not -shine by their own light, and there was no distinction -between night and day. By day all living beings went -about in the light of the Buddha as if in the light of -the sun, and men ascertained the limits of night and -day only by the flowers that blossomed in the evening -and by the birds and other animals that uttered their -cries in the morning. If I am asked, “What, do not -other Buddhas also possess this power?” I reply, Cer<span class="pagenum" id="Page_33">33</span>tainly -they do, for they might at will fill with their -lustre ten thousand worlds or more. But in accordance -with a prayer made by him in a former existence, the -lustre of Mangala Buddha permanently filled ten thousand -worlds, just as the lustre of the others permanently -extended to the distance of a fathom.<a id="FNanchor_152" href="#Footnote_152" class="fnanchor">152</a> The story is that -when he was performing the duties of a Bodhisatta,<a id="FNanchor_153" href="#Footnote_153" class="fnanchor">153</a> -being in an existence corresponding to the Vessantara -existence,<a id="FNanchor_154" href="#Footnote_154" class="fnanchor">154</a> he dwelt with his wife and children on a -mountain like the Vanka mountain (of the Vessantara -Jātaka). One day a demon named Kharadā<i>th</i>ika,<a id="FNanchor_155" href="#Footnote_155" class="fnanchor">155</a> hearing -of the Bodhisatta’s inclination to giving, approached him -in the guise of a brahmin, and asked the Bodhisatta for -his two children. The Bodhisatta, exclaiming, “I give -my children to the brahmin,” cheerfully and joyfully -gave up both the children, thereby causing the ocean-girt -earth to quake.<a id="FNanchor_156" href="#Footnote_156" class="fnanchor">156</a> The demon, standing by the bench at -the end of the cloistered walk, while the Bodhisatta -looked on, devoured the children like a bunch of roots. -Not a particle of sorrow<a id="FNanchor_157" href="#Footnote_157" class="fnanchor">157</a> arose in the Bodhisatta as he -looked on the demon, and saw his mouth as soon as he -opened it disgorging streams of blood like flames of fire, -nay, a great joy and satisfaction welled within him as he -thought, “My gift was well given.” And he put up the -prayer, “By the merit of this deed may rays of light -one day issue from me in this very way.” In consequence -of this prayer of his it was that the rays emitted from -his body when he became Buddha filled so vast a space. -There was also another deed done by him in a former -existence. It is related that, when a Bodhisatta, having -visited the relic shrine of a Buddha, he exclaimed, “I<span class="pagenum" id="Page_34">34</span> -ought to sacrifice my life for this Buddha,” and having -wrapped round the whole of his body in the same way -that torches are wrapped, and having filled with clarified -butter a golden vessel with jewelled wick-holders, worth -a hundred thousand pieces, he lit therein a thousand -wicks, and having set fire to the whole of his body beginning -with his head, he spent the whole night in circumambulating -the shrine. And as he thus strove till -dawn not the root of a hair of his head was even heated, -’twas as one enters the calyx of a lotus, for the Truth -guards him who guards himself. Therefore has the -Blessed One said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">224. Religion verily protects him who walks according thereto,</div> - <div class="verse indent4">Religion rightly followed brings happiness.</div> - <div class="verse indent4">This blessing is then in rightly following the Law,</div> - <div class="verse indent4">The righteous man goes not to a state of punishment.</div> -</div></div></div> - -<p>And through the merit of this work also the bodily lustre -of this Buddha constantly extended through ten thousand -worlds. At this time our Bodhisatta,<a id="FNanchor_158" href="#Footnote_158" class="fnanchor">158</a> having been born -as the brahmin Suruci, approached the Teacher with -the view of inviting him to his house, and having heard -his sweet discourse, said, “Lord, take your meal with me -to-morrow.” “Brahmin, how many monks do you wish -for?” “Nay but how many monks have you in your -escort?” At that time was the Teacher’s first assembly, -and accordingly he replied, “A million millions.” “Lord, -bring them all with you and come and take your meal -at my house.” The Teacher consented. The Brahmin -having invited them for the next day, on his way home -thought to himself, “I am perfectly well able to supply<span class="pagenum" id="Page_35">35</span> -all these monks with broth and rice and clothes and such-like -necessaries, but how can there be room for them to -sit down?” This thought of his caused the marble -throne of the archangel Indra, three hundred and thirty-six -thousand leagues away, to become warm.<a id="FNanchor_159" href="#Footnote_159" class="fnanchor">159</a> Indra exclaiming, -“Who wishes to bring me down from my -abode?” and looking down with the divine eye beheld -the Bodhisatta, and said, “The brahmin Suruci having -invited the clergy with the Buddha at their head is -perplexed for room to seat them, it behoves me also to -go thither and obtain a share of his merit.” And having -miraculously assumed the form of a carpenter, axe in -hand he appeared before the Bodhisatta and said, “Has -any one got a job to be done for hire?” The Bodhisatta -seeing him said, “What sort of work can you do?” -“There’s no art that I do not know; any house or hall -that anybody orders me to build, I’ll build it for him.” -“Very well, I’ve got a job to be done.” “What is it, -sir?” “I’ve invited a million million priests for to-morrow, -will you build a hall to seat them all?” “I’ll -build one with pleasure if you’ve the means of paying -me.” “I have, my good man.” “Very well, I’ll build -it.” And he went and began looking out for a site. -There was a spot some fifty leagues in extent<a id="FNanchor_160" href="#Footnote_160" class="fnanchor">160</a> as level as -a kasi<i>n</i>a circle.<a id="FNanchor_161" href="#Footnote_161" class="fnanchor">161</a> Indra fixed his eyes upon it, while he -thought to himself, “Let a hall made of the seven -precious stones rise up over such and such an extent of -ground.” Immediately the edifice bursting through the -ground rose up. The golden pillars of this hall had silver -capitals,<a id="FNanchor_162" href="#Footnote_162" class="fnanchor">162</a> the silver pillars had golden capitals, the gem -pillars had coral capitals, the coral pillars had gem -capitals, while those pillars which were made of all the<span class="pagenum" id="Page_36">36</span> -seven precious stones had capitals of the same. Next he -said, “Let the hall have hanging wreaths of little bells -at intervals,” and looked again. The instant he looked a -fringe of bells hung down, whose musical tinkling, as -they were stirred by a gentle breeze, was like a symphony -of the five sorts of instruments, or as when the heavenly -choirs are going on. He thought, “Let there be hanging -garlands of perfumes and flowers,” and there the garlands -hung. He thought, “Let seats and benches for a million -million monks rise up through the earth,” and straightway -they appeared. He thought, “Let water vessels -rise up at each corner of the building,” and the water -vessels arose. Having by his miraculous power effected -all this, he went to the brahmin and said, “Come, sir, -look at your hall, and pay me my wages.” The Bodhisatta -went and looked at the hall, and as he looked his whole -frame was thrilled in every part with fivefold joy. And -as he gazed on the hall he thought thus within himself, -“This hall was not wrought by mortal hands, but surely -through my good intention, my good action, the palace of -Indra became hot, and hence this hall must have been -built by the archangel Indra; it is not right that in such -a hall as this I should give alms for a single day, I will -give alms for a whole week.” For the gift of external -goods, however great, cannot give satisfaction to the -Bodhisattas, but the Bodhisattas feel joy at their self-renunciation -when they sever the crowned head, put out the -henna-anointed eyes, cut out the heart and give it away. -For when our Bodhisatta in the Sivijātaka gave alms in -the middle of his capital, at the four gates of the city, at -a daily expenditure of five bushels of gold coins, this -liberality failed to arouse within him a feeling of satisfaction -at his renunciation. But on the other hand, when -the archangel Indra came to him in the disguise of a -brahmin, and asked for his eyes, then indeed, as he took -them out and gave them away, laughter rose within him,<span class="pagenum" id="Page_37">37</span> -nor did his heart swerve a hair’s breadth from its purpose. -And hence we see that as regards almsgiving the Bodhisattas -can have no satiety. Therefore this Bodhisatta -also thinking, “I ought to give alms for seven days to a -million million priests,” seated them in that hall, and -for a week gave them the alms called gavapâna.<a id="FNanchor_163" href="#Footnote_163" class="fnanchor">163</a> Men -alone were not able to wait upon them, but the angels -themselves, taking turns with men, waited upon them. -A space of fifty leagues or more sufficed not to contain -the monks, yet they seated themselves each by his own -supernatural power. On the last day, having caused the -bowls of all the monks to be washed, and filled them with -butter clarified and unclarified, honey and molasses, for -medicinal use, he gave them back to them, together with -the three robes. The robes and cloaks received by novices -and ordained priests were worth a hundred thousand. -The Teacher, when he returned thanks, considering, -“This man has given such great alms, who can he be?” -and perceiving that at the end of two asankheyyas and -four thousand cycles he would become a Buddha named -Gotama, addressing the Bodhisatta, made this prediction: -“After the lapse of such and such a period thou shalt -become a Buddha named Gotama.” The Bodhisatta, -hearing the prediction, thought, “It seems that I am to -become a Buddha, what good can a householder’s life do -me? I will give up the world,” and, treating all this -prosperity like so much drivel, he received ordination at -the hands of the Teacher. And having embraced the -ascetic life and learnt the word of Buddha, and having -attained the supernatural Faculties and the Attainments, -at the end of his life he was reborn in the Brahma -heavens. The city of Mangala Buddha was called Uttara, -his father was the khattiya Uttara; his mother was -Uttarā, Sudeva and Dhammasena were his two chief<span class="pagenum" id="Page_38">38</span> -disciples, Pālita was his servitor, Sīvalī and Asokā his -two chief female disciples. The Nāga was his Bodhi-tree, -his body was eighty-eight cubits high. When his death -took place, after he had lived ninety thousand years, at -the same instant ten thousand worlds were involved in -darkness, and in all worlds there was a great cry and -lamentation of men.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">225. After Ko<i>nd</i>añña the Leader named Mangala,</div> - <div class="verse indent4">Dispelling darkness in the world, held aloft the torch of truth.</div> -</div></div></div> - -<p>And after the Buddha had died, shrouding in darkness -ten thousand worlds, the Teacher named Sumana appeared. -He also had three great assemblies of saints, at the first -assembly the priests were a million millions, at the second, -on the Golden Mountain, ninety million of millions, at -the third eighty million of millions. At this time the -Bodhisatta was the Nāga king Atula, mighty and powerful. -And he, hearing that a Buddha had appeared, left the -Nāga world, accompanied by his assembled kinsmen, and, -making offerings with celestial music to the Buddha, -whose retinue was a million million of monks, and having -given great gifts, bestowing upon each two garments of -fine cloth, he was established in the Three Refuges. And -this Teacher also foretold of him, “One day he will be a -Buddha.” The city of this Buddha was named Khema, -Sudatta was his father, Sirimā his mother, Sara<i>n</i>a and -Bhāvitatta his chief disciples, Udena his servitor, So<i>n</i>ā -and Upaso<i>n</i>ā his chief female disciples. The Nāga was -his Bodhi-tree, his body was ninety cubits high, and his -age ninety thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">226. After Mangala came the Leader named Sumana,</div> - <div class="verse indent4">In all things unequalled, the best of all beings.</div> -</div></div></div> - -<p>After him the Teacher Revata appeared. He also had<span class="pagenum" id="Page_39">39</span> -three assemblies of saints. At the first assembly the priests -were innumerable, at the second there were a million -millions, so also at the third. At that time the Bodhisatta -having been born as the brahmin Atideva, having -heard the Teacher’s preaching, was established in the -Three Refuges. And raising his clasped hands to his -head, having praised the Teacher’s abandonment of human -passion, presented him with a monk’s upper robe. And he -also made the prediction, “Thou wilt become a Buddha.” -Now the city of this Buddha was called Sudhaññavatī, -his father was the khattiya Vipula, his mother Vipulā, -Varuṇa and Brahmadeva his chief disciples, Sambhava -his servitor, Bhaddā and Subhaddā his chief female -disciples, and the Nāga-tree his Bo-tree. His body was -eighty cubits high, and his age sixty thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">227. After Sumana came the Leader named Revata,</div> - <div class="verse indent4">The Conqueror unequalled, incomparable, unmatched, supreme.</div> -</div></div></div> - -<p>After him appeared the Teacher <i>Sobhita</i>. He also had -three assemblies of saints; at the first assembly a thousand -million monks were present, at the second nine -hundred millions, at the third eight hundred millions. -At that time the Bodisat having been born as <em>the brahman -Ajita</em>, and having heard the Teacher’s preaching, was -established in the Three Refuges, and gave a great -donation to the Order of monks, with the Buddha at their -head. To this man also he prophesied, saying, “Thou -shalt become a Buddha.” Sudhamma was the name of -the city of this Blessed One, Sudhamma the king was -his father, Sudhammā his mother, Asama and Sunetta -his chief disciples, Anoma his servitor, Nakulā and -Sujātā his chief female disciples, and the Nāga-tree his -Bo-tree; his body was fifty-eight cubits high, and his -age ninety thousand years.</p> - -<p><span class="pagenum" id="Page_40">40</span></p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">228. After Revata came the Leader named Sobhita,</div> - <div class="verse indent4">Subdued and mild, unequalled and unrivalled.</div> -</div></div></div> - -<p>After him, when an asaŋkheyya had elapsed, three -Buddhas were born in one kalpa—Anomadassin, Paduma, -and Nārada. Anomadassin had three assemblies of saints; -at the first eight hundred thousand monks were present, -at the second seven, at the third six. At that time the -Bodisat was a <em>Yakkha chief</em>, mighty and powerful, the -lord of many millions of millions of yakkhas. He, hearing -that a Buddha had appeared, came and gave a great -donation to the Order of monks, with the Buddha at their -head. And the Teacher prophesied to him too, saying, -“Hereafter thou shalt be a Buddha.” The city of Anomadassin -the Blessed One was called Candavatī, Yasava -the king was his father, Yasodharā his mother, Nisabha -and Anoma his chief disciples, Varuṇa his servitor, -Sundarī and Sumanā his chief female disciples, the Arjuna-tree -his Bo-tree; his body was fifty-eight cubits high, -his age a hundred thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">229. After Sobhita came the perfect Buddha—the best of men—</div> - <div class="verse indent4">Anomadassin, of infinite fame, glorious, difficult to surpass.</div> -</div></div></div> - -<p>After him appeared the Teacher named <i>Paduma</i>. He -too had three assemblies of saints; at the first assembly -a million million monks were present, at the second three -hundred thousand, at the third two hundred thousand of -the monks who dwelt at a great grove in the uninhabited -forest. At that time, whilst the Tathāgata was living in -that grove, the Bodisat having been born as <em>a lion</em>, saw -the Teacher plunged in ecstatic trance, and with trustful -heart made obeisance to him, and walking round him with -reverence, experienced great joy, and thrice uttered a<span class="pagenum" id="Page_41">41</span> -mighty roar. For seven days he laid not aside the bliss -arising from the thought of the Buddha, but through joy -and gladness, seeking not after prey, he kept in attendance -there, offering up his life. When the Teacher, after -seven days, aroused himself from his trance, he looked -upon the lion and thought, “He will put trust in the -Order of monks and make obeisance to them; let them -draw near.” At that very moment the monks drew -near, and the lion put faith in the Order. The Teacher, -knowing his thoughts, prophesied, saying, “Hereafter he -shall be a Buddha.” Now the city of Paduma the -Blessed One was called Champaka, his father was Paduma -the king, his mother Asamā, Sāla and Upasāla were his -chief disciples, Varuṇa his servitor, Rāmā and Uparāmā -his chief female disciples, the Crimson-tree his Bo-tree; -his body was fifty-eight cubits high, and his age was a -hundred thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">230. After Anomadassin came the perfect Buddha, the best of men,</div> - <div class="verse indent4">Paduma by name, unequalled, and without a rival.</div> -</div></div></div> - -<p>After him appeared the Teacher named <i>Nārada</i>. He -also had three assemblies of saints; at the first assembly -a million million monks were present, at the second -ninety million million, at the third eighty million million. -At that time the Bodisat, having taken the vows as <em>a sage</em>, -acquired the five kinds of Wisdom and the eight sublime -Acquisitions, and gave a great donation to the Order, -with the Buddha at their head, making an offering of red -sandal wood. And to him also he prophesied, “Hereafter -thou shalt be a Buddha.” The city of this Blessed One -was called Dhaññavati, his father was Sumedha the -warrior, his mother Anomā, Bhaddasāla and Jetamitta -his chief disciples, Vāseṭṭha his servitor, Uttarā and -Pagguṇī his chief female disciples, the great Crimson<span class="pagenum" id="Page_42">42</span>-tree -was his Bo-tree; his body was eighty-eight cubits -high, and his age was ninety thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">231. After Paduma came the perfect Buddha, the best of men,</div> - <div class="verse indent4">Nārada by name, unequalled, and without a rival.</div> -</div></div></div> - -<p>After Nārada the Buddha, a hundred thousand world-cycles -ago there appeared in one kalpa only one Buddha -called <i>Padumuttara</i>. He also had three assemblies of saints; -at the first a million million monks were present, at the -second, on the Vebhāra Mountain, nine hundred thousand -million, at the third eight hundred thousand million. At -that time the Bodisat, born as the <em>Mahratta of the name -of Jaṭila</em>, gave an offering of robes to the Order, with -the Buddha at their head. And to him also he announced, -“Hereafter thou shalt be a Buddha.” And at the time -of Padumuttara the Blessed One there were no infidels, -but all, men and angels, took refuge in the Buddha. -His city was called Haŋsavatī, his father was Ānanda the -warrior, his mother Sujātā, Devala and Sujāta his chief -disciples, Sumana his servitor, Amitā and Asamā his chief -female disciples, the Sāla-tree his Bo-tree; his body was -eighty-eight cubits high, the light from his body extended -twelve leagues, and his age was a hundred thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">232. After Nārada came the perfect Buddha, the best of men,</div> - <div class="verse indent4">Padumuttara by name, the Conqueror unshaken, like the sea.</div> -</div></div></div> - -<p>After him, when thirty thousand world-cycles had -elapsed, two Buddhas, Sumedha and Sujāta, were born in -one kalpa. <i>Sumedha</i> also had three assemblies of his -saints; at the first assembly, in the city Sudassana, a -thousand million sinless ones were present, at the second<span class="pagenum" id="Page_43">43</span> -nine hundred, at the third eight hundred. At that time -the Bodisat, born as <em>the brahman youth named Uttara</em>, -lavished eight hundred millions of money he had saved -in giving a great donation to the Order, with the Buddha -at their head. And he then listened to the Law, and -accepted the Refuges, and abandoned his home, and took -the vows. And to him also the Buddha prophesied, -saying, “Hereafter thou shalt be a Buddha.” The city -of Sumedha the Blessed One was called Sudassana, -Sudatta the king was his father, Sudattā his mother, -Sarana and Sabbakāma his two chief disciples, Sāgara his -servitor, Rāmā and Surāmā his two chief female disciples, -the great Champaka-tree his Bo-tree; his body was -eighty-eight cubits high, and his age was ninety thousand -years.</p> - - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">233. After Padumuttara came the Leader named Sumedha,</div> - <div class="verse indent4">The Sage hard to equal, brilliant in glory, supreme in all the world.</div> -</div></div></div> - -<p>After him appeared the Teacher <i>Sujāta</i>. He also had -three assemblies of his saints; at the first assembly sixty -thousand monks were present, at the second fifty, at the -third forty. At that time the Bodisat was a <em>universal -monarch</em>; and hearing that a Buddha was born he went to -him and heard the Law, and gave to the Order, with the -Buddha at their head, his kingdom of the four continents -with its seven treasures, and took the vows under the -Teacher. All the dwellers in the land, taking advantage -of the birth of a Buddha in their midst, did duty as -servants in the monasteries, and continually gave great -donations to the Order, with the Buddha at their head. -And to him also the Teacher prophesied. The city of -this Blessed One was called Sumangala, Uggata the king -was his father, Pabhāvatī his mother, Sudassana and<span class="pagenum" id="Page_44">44</span> -Deva his chief disciples, Nārada his servitor, and Nāgā and -Nāgasamālā his chief female disciples, and the great -Bambu-tree his Bo-tree; this tree, they say, had smaller -hollows and thicker wood than ordinary bambus have,<a id="FNanchor_164" href="#Footnote_164" class="fnanchor">164</a> -and in its mighty upper branches it was as brilliant as a -bunch of peacocks’ tails. The body of this Blessed One -was fifty cubits high, and his age was ninety thousand -years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">234. In that age, the Maṇḍakalpa, appeared the Leader Sujāta,</div> - <div class="verse indent4">Mighty jawed and grandly framed, whose measure none can take, and hard to equal.</div> -</div></div></div> - -<p>After him, when eighteen hundred world-cycles had -elapsed, three Buddhas, Piyadassin, Atthadassin, and -Dhammadassin, were born in one kalpa. <i>Piyadassin</i> also -had three assemblies of his saints; at the first a million -million monks were present, at the second nine hundred -million, at the third eight hundred million. At that -time the Bodisat, as <em>a young brahman called Kassapa</em>, who -had thoroughly learnt the three Vedas, listened to the -Teacher’s preaching of the Law, and built a monastery -at a cost of a million million, and stood firm in the -Refuges and the Precepts. And to him the Teacher -prophesied, saying, “After the lapse of eighteen hundred -kalpas thou shalt become a Buddha.” The city of this -Blessed One was called Anoma, his father was Sudinna -the king, his mother Candā, Pālita and Sabbadassin his -chief disciples, Sobhita his servitor, Sujātā and Dhammadinnā -his chief female disciples, and the Priyaŋgu-tree -his Bo-tree. His body was eighty cubits high, and his -age ninety thousand years.</p> - -<p><span class="pagenum" id="Page_45">45</span></p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">235. After Sujāta came Piyadassin, Leader of the world,</div> - <div class="verse indent4">Self-taught, hard to match, unequalled, of great glory.</div> -</div></div></div> - -<p>After him appeared the Teacher called <i>Atthadassin</i>. -He too had three assemblies of his saints; at the first -nine million eight hundred thousand monks were present, -at the second eight million eight hundred thousand, and -the same number at the third. At that time the Bodisat, -as the mighty <em>ascetic Susima</em>, brought from heaven -the sunshade of Mandārava flowers, and offered it to the -Teacher, who prophesied also to him. The city of this -Blessed One was called Sobhita, Sāgara the king was his -father, Sudassanā his mother, Santa and Apasanta his -chief disciples, Abhaya his servitor, Dhammā and Sudhammā -his chief female disciples, and the Champaka his -Bo-tree. His body was eighty cubits high, the glory -from his body always extended over a league, and his age -was a hundred thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">236. In the same Maṇḍakalpa Atthadassin, best of men,</div> - <div class="verse indent4">Dispelled the thick darkness, and attained supreme Enlightenment.</div> -</div></div></div> - -<p>After him appeared the Teacher named <i>Dhammadassin</i>. -He too had three assemblies of his saints; at the first -a thousand million monks were present, at the second -seven hundred millions, at the third eight hundred -millions. At that time the Bodisat, as <em>Sakka the king -of the gods</em>, made an offering of sweet-smelling flowers -from heaven, and heavenly music. And to him too the -Teacher prophesied. The city of this Blessed One was -called Saraṇa, his father was Saraṇa the king, his mother -Sunandā, Paduma and Phussadeva his chief disciples, -Sunetta his servitor, Khemā and Sabbanāmā his chief -female disciples, and the red Kuravaka-tree (called also<span class="pagenum" id="Page_46">46</span> -Bimbijāla) his Bo-tree. His body was eighty cubits high, -and his age a hundred thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">237. In the same Maṇḍakalpa the far-famed Dhammadassin</div> - <div class="verse indent4">Dispelled the thick darkness, illumined earth and heaven.</div> -</div></div></div> - -<p>After him, ninety-four world-cycles ago, only one -Buddha, by name <i>Siddhattha</i>, appeared in one kalpa. Of -his disciples too there were three assemblies; at the first -assembly a million million monks were present, at the -second nine hundred millions, at the third eight hundred -millions. At that time the Bodisat, as the <em>ascetic Mangala</em> -of great glory and gifted with the powers derived -from the Higher Wisdom, brought a great jambu fruit -and presented it to the Tathāgata. The Teacher, having -eaten the fruit, prophesied to the Bodisat, saying, -“Ninety-four kalpas hence thou shalt become a Buddha.” -The city of this Blessed One was called Vebhāra, Jayasena -the king was his father, Suphassā his mother, Sambala -and Sumitta his chief disciples, Revata his servitor, Sīvalī -and Surāmā his chief female disciples, and the Kanikāra-tree -his Bo-tree. His body was sixty cubits high, and -his age a hundred thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">238. After Dhammadassin, the Leader named Siddhattha</div> - <div class="verse indent4">Rose like the sun, bringing all darkness to an end.</div> -</div></div></div> - -<p>After him, ninety-two world-cycles ago, two Buddhas, -Tissa and Phussa by name, were born in one kalpa. -<i>Tissa</i> the Blessed One had three assemblies of his saints; -at the first a thousand millions of monks were present, -at the second nine hundred millions, at the third eight -hundred millions. At that time the Bodisat was born as -the wealthy and famous <em>warrior-chief Sujāta</em>. When he<span class="pagenum" id="Page_47">47</span> -had taken the vows and acquired the wonderful powers -of a rishi, he heard that a Buddha had been born; and -taking a heaven-grown Mandārava lotus, and flowers of -the Pāricchattaka-tree (which grows in Indra’s heaven), -he offered them to the Tathāgata as he walked in the -midst of his disciples, and he spread an awning of flowers -in the sky. To him, too, the Teacher prophesied, saying, -“Ninety-two kalpas hence thou shalt become a Buddha.” -The city of this Blessed One was called Khema, Janasandha -the warrior-chief was his father, Padumā his -mother, the god Brahmā and Udaya his chief disciples, -Sambhava his servitor, Phussā and Sudattā his chief -female disciples, and the Asana-tree his Bo-tree. His -body was sixty cubits high, and his age a hundred -thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">239. After Siddhattha, Tissa, the unequalled and unrivalled,</div> - <div class="verse indent4">Of infinite virtue and glory, was the chief Guide of the world.</div> -</div></div></div> - -<p>After him appeared the Teacher named <i>Phussa</i>. He -too had three assemblies of his saints; at the first -assembly six million monks were present, at the second -five, at the third three million two hundred thousand. At -that time the Bodisat, born as the <em>warrior-chief Vijitavī</em>, -laid aside his kingdom, and, taking the vows under the -Teacher, learnt the three Piṭakas, and preached the Law -to the people, and fulfilled the Perfection of Morality.<a id="FNanchor_165" href="#Footnote_165" class="fnanchor">165</a> -And the Buddha prophesied to him in the same manner. -The city of this Blessed One was called Kāsi (Benares), -Jayasena the king was his father, Sirimā his mother, -Surakkhita and Dhammasena his chief disciples, Sabhiya -his servitor, Cālā and Upacālā his chief female disciples,<span class="pagenum" id="Page_48">48</span> -and the Āmalaka-tree his Bo-tree. His body was fifty-eight -cubits high, and his age ninety thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">240. In the same Maṇḍakalpa Phussa was the Teacher supreme,</div> - <div class="verse indent4">Unequalled, unrivalled, the chief Guide of the world.</div> -</div></div></div> - -<p>After him, ninety world-cycles ago, appeared the -Blessed One named <i>Vipassin</i>. He too had three assemblies -of his saints; at the first assembly six million eight -hundred thousand monks were present; in the second -one hundred thousand, in the third eighty thousand. At -that time the Bodisat, born as the mighty and powerful -<em>snake king Atula</em>, gave to the Blessed One a golden chair, -inlaid with the seven kinds of gems. To him also he -prophesied, saying, “Ninety-one world-cycles hence thou -shalt become a Buddha.” The city of this Blessed One -was called Bandhumatī, Bandhumā the king was his -father, Bandhumatī his mother, Khandha and Tissa his -chief disciples, Asoka his servitor, Candā and Candamittā -his chief female disciples, and the Bignonia (or Pāṭali-tree) -his Bo-tree. His body was eighty cubits high, the -effulgence from his body always reached a hundred -leagues, and his age was a hundred thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">241. Alter Phussa, the Supreme Buddha, the best of men,</div> - <div class="verse indent4">Vipassin by name, the far-seeing, appeared in the world.</div> -</div></div></div> - -<p>After him, thirty-one world-cycles ago, there were two -Buddhas, called Sikhin and Vessabhū. <i>Sikhin</i> too had -three assemblies of his saints; at the first assembly a -hundred thousand monks were present, at the second -eighty thousand, at the third seventy. At that time the<span class="pagenum" id="Page_49">49</span> -Bodisat, born as <em>king Arindama</em>, gave a great donation of -robes and other things to the Order with the Buddha -at their head, and offered also a superb elephant, decked -with the seven gems and provided with all things suitable. -To him too he prophesied, saying, “Thirty-one world-cycles -hence thou shalt become a Buddha.” The city of -that Blessed One was called Aruṇavatī, Aruṇa the warrior-chief -was his father, Pabhāvatī his mother, Abhibhū and -Sambhava his chief disciples, Khemaŋkura his servitor, -Makhelā and Padumā his chief female disciples, and the -Puṇḍarīka-tree his Bo-tree. His body was thirty-seven -cubits high, the effulgence from his body reached three -leagues, and his age was thirty-seven thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">242. After Vipassin came the Supreme Buddha, the best of men,</div> - <div class="verse indent4">Sikhin by name, the Conqueror, unequalled and unrivalled.</div> -</div></div></div> - -<p>After him appeared the Teacher named <i>Vessabhū</i>. He -also had three assemblies of his saints; at the first -eight million priests were present, at the second seven, -at the third six. At that time the Bodisat, born as the -<em>king Sudassana</em>, gave a great donation of robes and other -things to the Order, with the Buddha at their head. -And taking the vows at his hands, he became righteous -in conduct, and found great joy in meditating on the -Buddha. To him too the Blessed One prophesied, saying, -“Thirty-one world-cycles hence thou shalt be a Buddha.” -The city of this Blessed One was called Anopama, Suppatīta -the king was his father, Yasavatī his mother, Soṇa -and Uttara his chief disciples, Upasanta his servitor, -Dāmā and Sumālā his chief female disciples, and the -Sal-tree his Bo-tree. His body was sixty cubits high, -and his age sixty thousand years.<span class="pagenum" id="Page_50">50</span></p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">243. In the same Maṇḍakalpa, the Conqueror named Vessabhū,</div> - <div class="verse indent4">Unequalled and unrivalled, appeared in the world.</div> -</div></div></div> - -<p>After him, in this world-cycle, four Buddhas have -appeared—Kakusandha, Koṇāgamana, Kassapa, and our -Buddha. <i>Kakusandha</i> the Blessed One had one assembly, -at which forty thousand monks were present. At that -time the Bodisat, as <em>Kshema the king</em>, gave a great donation, -including robes and bowls, to the Order, with the -Buddha at their head, and having given also collyriums -and drugs, he listened to the Law preached by the -Teacher, and took the vows. And to him also the -Buddha prophesied. The city of Kakusandha the Blessed -One was called Khema, Aggidatta the Brāhman was his -father, Visākhā the Brahman woman his mother, Vidhura -and Sanjīva his chief disciples, Buddhija his servitor, -Sāmā and Campakā his chief female disciples, and the -great Sirīsa-tree his Bo-tree. His body was forty cubits -high, and his age forty thousand years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">244. After Vessabhū came the perfect Buddha, the best of men,</div> - <div class="verse indent4">Kakusandha by name, infinite and hard to equal.</div> -</div></div></div> - -<p>After him appeared the Teacher <i>Koṇāgamana</i>. Of his -disciples too there was one assembly, at which thirty -thousand monks were present. At that time the Bodisat, -as <em>Pabbata the king</em>, went, surrounded by his ministers, -to the Teacher, and listened to the preaching of the Law. -And having given an invitation to the Order, with the -Buddha at their head, he kept up a great donation, giving -cloths of silk, and of fine texture, and woven with gold. -And he took the vows from the Teacher’s hands. And to -him too the Buddha prophesied. The city of this Blessed -One was called Sobhavatī, Yaññadatta the Brahman was<span class="pagenum" id="Page_51">51</span> -his father, Uttarā the Brahman woman his mother, -Bhiyyosa and Uttara his chief disciples, Sotthija his -servitor, Samuddā and Uttarā his chief female disciples, -and the Udumbara-tree his Bo-tree. His body was -twenty cubits high, and his age was thirty thousand -years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">245. After Kakusandha came the Perfect Buddha, the best of men,</div> - <div class="verse indent4">Koṇāgamana by name, Conqueror, chief of the world, supreme among men.</div> -</div></div></div> - -<p>After him the Teacher named <i>Kassapa</i> appeared in the -world. Of his disciples too there was one assembly, at -which twenty thousand monks were present. At that -time the Bodisat, as the <em>Brahman youth Jotipāla</em>, accomplished -in the three Vedas, was well known on earth -and in heaven as the friend of the potter Ghaṭīkāra. -Going with him to the Teacher and hearing the Law, he -took the vows; and zealously learning the three Piṭakas, -he glorified, by faithfulness in duty and in works of -supererogation, the religion of the Buddhas. And to -him too the Buddha prophesied. The birthplace of the -Blessed One was called Benāres, Brahma-datta the brahman -was his father, Dhanavatī of the brahman caste his -mother, Tissa and Bhāradvāja his chief disciples, Sabbamitta -his servitor, Anuḷā and Uruveḷā his chief female -disciples, and the Nigrodha-tree his Bo-tree. His body -was twenty cubits high, and his age was twenty thousand -years.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">246. After Koṇāgamana came the Perfect Buddha, best of men,</div> - <div class="verse indent4">Kassapa by name, that Conqueror, king of Righteousness, and giver of Light.</div> -</div></div></div> - -<p>Again, in the kalpa in which Dīpaŋkara the Buddha<span class="pagenum" id="Page_52">52</span> -appeared, three other Buddhas appeared also. On their -part no prophecy was made to the Bodisat, they are -therefore not mentioned here; but in the commentary, -in order to mention all the Buddhas from this kalpa, it -is said,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">247. Taṇhaŋkara and Medhaŋkara, and Saranaŋkara,</div> - <div class="verse indent4">And the perfect Buddha Dīpaŋkara, and Kondañña best of men,</div> -</div><div class="stanza"> - <div class="verse">248. And Maŋgala, and Sumana, and Revata, and Sobhita the sage,</div> - <div class="verse indent4">Anomadassin, Paduma, Nārada, Padumuttara,</div> -</div><div class="stanza"> - <div class="verse">249. And Sumedha, and Sujāta, Piyadassin the famous one,</div> - <div class="verse indent4">Atthadassin, Dhammadassin, Siddhattha guide of the world,</div> -</div><div class="stanza"> - <div class="verse">250. Tissa, and Phussa the perfect Buddha, Vipassin, Sikhin, Vessabhū,</div> - <div class="verse indent4">Kakusandha, Koṇāgamana, and Kassapa too the Guide,—</div> -</div><div class="stanza"> - <div class="verse">251. These were the perfect Buddhas, the sinless ones, the well-controlled;</div> - <div class="verse indent4">Appearing like suns, dispelling the thick darkness;</div> - <div class="verse indent4">They, and their disciples too, blazed up like flames of fire and went out.</div> -</div></div></div> - -<p>Thus our Bodisat has come down to us through four -<i lang="pi">asaŋkheyyas</i> plus one hundred thousand <i lang="pi">kalpas</i>, making -resolve in the presence of the twenty-four Buddhas, beginning -with Dīpaŋkara. Now after Kassapa there is no -other Buddha beside the present supreme Buddha. So -the Bodisat received a prophecy from each of the twenty-four -Buddhas, beginning at Dīpaŋkara.</p> - -<p>And furthermore in accordance with the saying,</p> - -<p><span class="pagenum" id="Page_53">53</span></p><blockquote> - -<p>“The resolve (to become a Buddha) only succeeds -by the combination of eight qualifications: -being a man, and of the male sex, and capable -of attaining arahatship, association with the -Teachers, renunciation of the world, perfection -in virtue, acts of self-sacrifice, and earnest -determination,”</p></blockquote> - -<p>he combined in himself these eight qualifications. And -exerting himself according to the resolve he had made -at the feet of Dīpaŋkara, in the words,</p> - -<blockquote> - -<p>“Come, I will search for the Buddha-making -conditions, this way and that;”<a id="FNanchor_166" href="#Footnote_166" class="fnanchor">166</a></p></blockquote> - -<p>and beholding the Perfections of Almsgiving and the -rest to be the qualities necessary for the making of a -Buddha, according to the words,</p> - -<blockquote> - -<p>“Then, as I made my search, I beheld the first -Perfection of Almsgiving;”<a id="FNanchor_167" href="#Footnote_167" class="fnanchor">167</a></p></blockquote> - -<p>he came down through many births, fulfilling these -Perfections, even up to his last appearance as Vessantara. -And the rewards which fell to him on his way, as they -fall to all the Bodisats who have resolved to become -Buddhas, are lauded thus:</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">252. So the men, perfect in every part, and destined to Buddhahood,</div> - <div class="verse indent4">Traverse the long road through thousands of millions of ages.</div> -</div><div class="stanza"> - <div class="verse">253. They are not born in hell, nor in the space between the worlds;</div> - <div class="verse indent4">They do not become ghosts consumed by hunger, thirst, and want,</div> - <div class="verse indent4">And they do not become small animals, even though born to sorrow.</div> -</div><div class="stanza"> - <div class="verse">254. When born among men they are not blind by birth,</div><span class="pagenum" id="Page_54">54</span> - <div class="verse indent4">They are not hard of hearing, they are not classed among the dumb.</div> -</div><div class="stanza"> - <div class="verse">255. They do not become women; among hermaphrodites and eunuchs</div> - <div class="verse indent4">They are not found,—these men destined to Buddhahood.</div> -</div><div class="stanza"> - <div class="verse">256. Free from the deadly sins, everywhere pure-living,</div> - <div class="verse indent4">They follow not after vain philosophy, they perceive the working of Karma.</div> -</div><div class="stanza"> - <div class="verse">257. Though they dwell in heaven, they are not born into the Unconscious state,</div> - <div class="verse indent4">Nor are they destined to rebirth among the angels in the Pure Abodes.<a id="FNanchor_168" href="#Footnote_168" class="fnanchor">168</a></div> -</div><div class="stanza"> - <div class="verse">258. Bent upon renunciation, holy in the world and not of it,</div> - <div class="verse indent4">They walk as acting for the world’s welfare, fulfilling all perfection.</div> -</div></div></div> - -<p>While he was thus fulfilling the Perfections, there was -no limit to the existences in which he fulfilled the Perfection -of Almsgiving. As, for instance, in the times -when he was the brahman Akitti, and the brahmin Saŋkha, -and the king Dhanañjaya, and Mahā-sudassana, and Maha-govinda, -and the king Nimi, and the prince Canda, and -the merchant Visayha, and the king Sivi, and Vessantara. -So, certainly, in the Birth as the Wise Hare, according -to the words,<a id="FNanchor_169" href="#Footnote_169" class="fnanchor">169</a></p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">259. When I saw one coming for food, I offered my own self,</div> - <div class="verse indent4">There is no one like me in giving, such is my Perfection of Almsgiving,</div> -</div></div></div> -<p><span class="pagenum" id="Page_55">55</span></p> -<p>he, offering up his own life, acquired the Supreme Perfection -called the Perfection of Almsgiving.</p> - -<p>In like manner there is no limit to the existences—as, -for instance, in the times when he was the snake king -Sīlava, and the snake king Campeyya, the snake king -Bhūridatta, the snake king Chad-danta, and the prince -Alīnasattu, son of king Jayaddisa—in which he fulfilled -the Perfection of Goodness. So, certainly, in the -Saŋkhapāla Birth, according to the words,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">260. Even when piercing me with stakes, and striking me with javelins,</div> - <div class="verse indent4">I was not angry with the sons of Bhoja, such is my Perfection of Goodness,</div> -</div></div></div> - -<p>he, offering up himself, acquired the Supreme Perfection, -called the Perfection of Goodness.</p> - -<p>In like manner there is no limit to existences—as, for -instance, in the times when he was the prince Somanassa, -and the prince Hatthipāla, and the wise man Ayoghara—in -which, forsaking his kingdom, he fulfilled the Perfection -of Renunciation. So, certainly, in the Cūla-Sutasoma -Birth, according to the words,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">261. The kingdom, which was in my power, like spittle I rejected it,</div> - <div class="verse indent4">And, rejecting, cared not for it, such is my Perfection of Renunciation,</div> -</div></div></div> - -<p>he, renouncing the kingdom for freedom from the ties of -sin,<a id="FNanchor_170" href="#Footnote_170" class="fnanchor">170</a> acquired the Supreme Perfection, called the Perfection -of Renunciation.</p> - -<p>In like manner, there is no limit to the existences—as,<span class="pagenum" id="Page_56">56</span> -for instance, in the times when he was the wise man -Vidhūra, and the wise man Mahā-govinda, and the wise -man Kuddāla, and the wise man Araka, and the ascetic -Bodhi, and the wise man Mahosadha—in which he -fulfilled the Perfection of Wisdom. So, certainly, in -the time when he was the wise man Senaka in the -Sattubhatta Birth, according to the words,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">262. Searching the matter out by wisdom, I set the brahman free from pain,</div> - <div class="verse indent4">There is no one like me in wisdom; such is my Perfection of Wisdom,</div> -</div></div></div> - -<p>he, pointing out the snake which had got into the -bellows, acquired the Supreme Perfection called the -Perfection of Wisdom.</p> - -<p>So, certainly, in the Mahā-Janaka Birth, according -to the words,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">263. Out of sight of the shore, in the midst of the waters, all men are as if dead,</div> - <div class="verse indent4">There is no other way of thinking; such is my Perfection of Resolution,</div> -</div></div></div> - -<p>he, crossing the Great Ocean, acquired the Supreme -Perfection called the Perfection of Resolution.</p> - -<p>And so in the Khantivāda Birth, according to the -words,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">264. Even when he struck me with a sharp axe, as if I were a senseless thing,</div> - <div class="verse indent4">I was not angry with the king of Kāsi; such is my Perfection of Patience,</div> -</div></div></div> - -<p>he, enduring great sorrow as if he were a senseless thing, -acquired the Perfection of Patience.</p> - -<p><span class="pagenum" id="Page_57">57</span></p> - -<p>And so in the Mahā-Sutasoma Birth, according to the -words,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">265. Guarding the word of Truth, and offering up my life,</div> - <div class="verse indent4">I delivered the hundred warriors; such is my Perfection of Truth,</div> -</div></div></div> - -<p>he, offering up his life, and observing truth, obtained -the Perfection of Truth.</p> - -<p>And in the Mūgapakkha Birth, according to the words,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">266. Father and mother I hated not, reputation I hated not,</div> - <div class="verse indent4">But Omniscience was dear to me, therefore was I firm in duty,</div> -</div></div></div> - -<p>offering up even his life, and being resolute in duty, he -acquired the Perfection of Resolution.</p> - -<p>And so in the Ekarāja Birth, according to the words,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">267. No man terrifies me, nor am I in fear of any man;</div> - <div class="verse indent4">Firm in the power of kindness, in purity I take delight,</div> -</div></div></div> - -<p>regarding not even his life while attaining to kindness, -he acquired the Perfection of Good-will.</p> - -<p>So in the Somahaŋsa Birth, according to the words,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">268. I lay me down in the cemetery, making a pillow of dead bones:</div> - <div class="verse indent4">The village children mocked and praised: to all I was indifferent,</div> -</div></div></div> - -<p>he was unshaken in equanimity, even when the villagers -tried to vex or please him by spitting or by offering<span class="pagenum" id="Page_58">58</span> -garlands and perfumes, and thus he acquired the -Perfection of Equanimity.</p> - -<p>This is a summary only, the account will be found -at length in the Cariyā Piṭaka.</p> - -<p>Having thus fulfilled the Perfections, in his birth as -Vessantara, according to the words,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">269. This earth, unconscious though she be and ignorant of joy or grief,</div> - <div class="verse indent4">E’en she by my free-giving’s mighty power was shaken seven times,</div> -</div></div></div> - -<p>he performed such mighty acts of virtue as made the -earth to shake. And when, in the fullness of time, he -had passed away, he reassumed existence in the Tusita -heaven.</p> - -<p>Thus should be understood the period, called Dūrenidāna, -from the Resolution at the feet of Dīpaŋkara -down to this birth in the City of Delight.</p> - - - -<hr class="chap" /> -<h3 id="II_AVIDURE_NIDANA">II.—AVIDŪRE NIDĀNA.</h3> - - -<p>It was when the Bodisat was thus dwelling in the City -of Delight, that the so-called “Buddha proclamation” -took place. For three such “Proclamations” take place -on earth. These are the three. When they realize that -at the end of a hundred thousand years a new dispensation -will begin, the angels called Loka-byūhā, with their -hair flying and dishevelled, with weeping faces, wiping -away their tears with their hands, clad in red garments, -and with their clothes all in disorder, wander among -men, and make proclamation, saying,</p> - -<p>“Friends, one hundred thousand years from now there -will be a new dispensation; this system of worlds will -be destroyed; even the mighty ocean will dry up; this<span class="pagenum" id="Page_59">59</span> -great earth, with Sineru the monarch of mountains, will -be burned up and destroyed; and the whole world, up -to the realms of the immaterial angels, will pass away. -Therefore, O friends, do mercy, live in kindness, and -sympathy, and peace, cherish your mothers, support your -fathers, honour the elders in your tribes.” This is called -the proclamation of a new Age [Kappahalāhalaŋ].</p> - -<p>Again, when they realize that at the end of a thousand -years an omniscient Buddha will appear on earth, the -angel-guardians of the world go from place to place -and make proclamation, saying, “Friends, at the end -of a thousand years from this time a Buddha will appear -on earth.” This is called the proclamation of a Buddha -[Buddha-halāhalaŋ].</p> - -<p>Again, when the angels realize that at the end of a -hundred years a universal monarch will appear, they go -from place to place and make proclamation, saying, -“Friends, at the end of a hundred years from this time -a universal monarch will appear on earth.” This is -called the proclamation of a Universal monarch [Cakka-vatti-halāhalaŋ]. -These are the three great proclamations.</p> - -<p>When of these three they hear the Buddha-proclamation, -the deities of the ten thousand world-systems -assemble together; and having ascertained which of -the then living beings will become the Buddha, they go -to him and beseech him to do so,—so beseeching him -when the first signs appear that his present life is -drawing to its close. Accordingly on this occasion they -all, with the archangels in each world-system,<a id="FNanchor_171" href="#Footnote_171" class="fnanchor">171</a> assembled -in one world, and going to the future Buddha in the -Heaven of Delight, they besought him, saying,</p> - -<p>“O Blessed One, when thou wast fulfilling the Ten -Perfections, thou didst not do so from a desire for the<span class="pagenum" id="Page_60">60</span> -glorious state of an archangel—Sakka, or Māra, or -Brahma—or of a mighty king upon earth; thou wast -fulfilling them with the hope of reaching Omniscience -for the sake of the Salvation of mankind! Now has the -moment come, O Blessed One, for thy Buddhahood; -now has the time, O Blessed One, arrived!”</p> - -<p>But the Great Being, as if he had not granted the -prayer of the deities, reflected in succession on the -following five important points, viz. the time of his -advent; the continent and country where he should -appear; the tribe in which he should be born; the mother -who should bear him, and the time when her life should -be complete.</p> - -<p>Of these he first reflected on the <span class="smcap">Time</span>, thinking, “Is -this the time or not?” And on this point he thought, -“When the duration of human existence is more than -a hundred thousand years, the time has not arrived. -Why not? Because in such a period men perceive -not that living beings are subject to birth, decay, and -death; the threefold pearl of the preaching of the Gospel -of the Buddhas is unknown; and when the Buddhas -speak of the impermanence of things, of the universality -of sorrow, and of the delusion of individuality, -people will neither listen nor believe, saying, ‘What is -this they talk of?’ At such a time there can be no -perception of the truth, and without that the gospel will -not lead to salvation. That therefore is not the time. -Neither is it the right time when the term of human -existence is under one hundred years. Why not? -Because then sin is rife among men; and admonition -addressed to the sinners finds no place for edification, -but like a streak drawn on the water vanishes quickly -away. That therefore is not the time. When, however, -the term of human existence is under a hundred thousand -and over a hundred years, that is the proper time.” Now -at that time the age of man was one hundred years.<span class="pagenum" id="Page_61">61</span> -The Great Being therefore saw that the time of his -advent had arrived.</p> - -<p>Then reflecting upon <span class="smcap">the Continent</span>, and considering -the four great continents with their surrounding islands,<a id="FNanchor_172" href="#Footnote_172" class="fnanchor">172</a> -he thought, “In three of the continents the Buddhas do -not—but in Jambudvīpa they do—appear,” and thus he -decided on the continent.</p> - -<p>Then reflecting upon <span class="smcap">the District</span>, and thinking, -“Jambudvīpa indeed is large, ten thousand leagues in -extent; now in which district of it do the Buddhas -appear?” he fixed upon the Middle Country.<a id="FNanchor_173" href="#Footnote_173" class="fnanchor">173</a> And -calling to mind that the town named Kapilavastu was -in that country, he concluded that he ought to be -born in it.</p> - -<p>Then reflecting on <span class="smcap">the Tribe</span>, he thought, “The -Buddhas are not born in the Vaisya caste, nor the Sūdra -caste; but either in the Brāhmana or in the Kshatriya -caste, whichever is then held in the highest repute. -The Kshatriya caste is now predominant, I must be born -in it, and Suddhodana the chief shall be my father.” -Thus he decided on the tribe.</p> - -<p>Then reflecting on <span class="smcap">the Mother</span>, he thought, “The -mother of a Buddha is not eager for love, or cunning after -drink, but has fulfilled the Perfections for a hundred -thousand ages, and from her birth upwards has kept the -five Precepts unbroken. Now this lady Mahā Māyā is<span class="pagenum" id="Page_62">62</span> -such a one, she shall be my mother.” And further -considering how long her life should last, he foresaw that -it would still last ten months and seven days.</p> - -<p>Having thus reflected on these five important points, -he favoured the deities by granting their prayer, saying, -“The time has arrived, O Blessed Ones, for me to become -a Buddha.” He then dismissed them with the words, -“You may depart;” and attended by the angels of the -heaven of Joy, he entered the grove of Gladness in the -City of Delight.</p> - -<p>Now in each of the angel-heavens (Devalokas) there -is such a grove of Gladness; and there the angels are -wont to remind any one of them who is about to depart -of the opportunities he has gained by good deeds done in -a former birth, saying to him, “When fallen hence, -mayest thou be reborn in bliss.” And thus He also, -when walking about there, surrounded by angels reminding -him of his acquired merit, departed thence; -and was conceived in the womb of the Lady Mahā Māyā.</p> - -<p>In order to explain this better, the following is the -account in fuller detail. At that time, it is said, the -Midsummer festival was proclaimed in the City of -Kapilavastu, and the people were enjoying the feast. -During the seven days before the full moon the Lady -Mahā Māyā had taken part in the festivity, as free from -intoxication as it was brilliant with garlands and perfumes. -On the seventh day she rose early and bathed -in perfumed water: and she distributed four hundred -thousand pieces in giving great largesse. Decked in her -richest attire she partook of the purest food: and vowing -to observe the Eight Commandments, she entered her -beautiful chamber, and lying on her royal couch she fell -asleep and dreamt this dream.</p> - -<p>The four archangels, the Guardians of the world, lifting -her up in her couch, carried her to the Himālaya mountains, -and placing her under the Great Sāla-tree, seven<span class="pagenum" id="Page_63">63</span> -leagues high, on the Crimson Plain, sixty yojanas broad, -they stood respectfully aside. Their queens then came -toward her, and taking her to the lake of Anotatta, -bathed her to free her from human stains; and dressed -her in heavenly garments; and anointed her with perfumes; -and decked her with heavenly flowers. Not far -from there is the Silver Hill, within which is a golden -mansion; in it they spread a heavenly couch, with its -head towards the East, and on it they laid her down. -Then the future Buddha, who had become a superb white -elephant, and was wandering on the Golden Hill, not far -from there, descended thence, and ascending the Silver -Hill, approached her from the North. Holding in his -silvery trunk a white lotus flower, and uttering a far-reaching -cry, he entered the golden mansion, and thrice -doing obeisance to his mother’s couch, he gently struck -her right side, and seemed to enter her womb.<a id="FNanchor_174" href="#Footnote_174" class="fnanchor">174</a></p> - -<p>Thus was he conceived at the end of the Midsummer -festival. And the next day, having awoke from her sleep, -she related her dream to the rāja. The rāja had sixty-four -eminent Brāhmans summoned, and had costly seats -spread on a spot made ready for the state occasion with -green leaves and dalbergia flowers, and he had vessels -of gold and silver filled with delicate milk-rice compounded -with ghee and sweet honey, and covered with -gold and silver bowls. This food he gave them, and he -satisfied them with gifts of new garments and of tawny -cows. And when he had thus satisfied their every desire, -he had the dream told to them, and then he asked them, -“What will come of it?”</p> - -<p>The Brāhmans said, “Be not anxious, O king! your -queen has conceived: and the fruit of her womb will be -a man-child; it will not be a woman-child. You will<span class="pagenum" id="Page_64">64</span> -have a son. And he, if he adopts a householder’s life, -will become a king, a Universal Monarch; but if, leaving -his home, he adopt the religious life, he will become a -Buddha, who will remove from the world the veils of -ignorance and sin.”</p> - -<p>Now at the moment when the future Buddha made -himself incarnate in his mother’s womb, the constituent -elements of the ten thousand world-systems quaked, and -trembled, and were shaken violently. The Thirty-two -Good Omens also were made manifest. In the ten thousand -world-systems an immeasurable light appeared. The -blind received their sight (as if from very longing to -behold this his glory). The deaf heard the noise. The -dumb spake one with another. The crooked became -straight. The lame walked. All prisoners were freed -from their bonds and chains. In each hell the fire was -extinguished. The hungry ghosts received food and -drink. The wild animals ceased to be afraid. The -illness of all who were sick was allayed. All men began -to speak kindly. Horses neighed, and elephants trumpeted -gently. All musical instruments gave forth each -its note, though none played upon them. Bracelets and -other ornaments jingled of themselves. All the heavens -became clear. A cool soft breeze wafted pleasantly for -all. Rain fell out of due season. Water, welling up -from the very earth, overflowed.<a id="FNanchor_175" href="#Footnote_175" class="fnanchor">175</a> The birds forsook -their flight on high. The rivers stayed their waters’ -flow. The waters of the mighty ocean became fresh. -Everywhere the earth was covered with lotuses of every -colour. All flowers blossomed on land and in water. -The trunks, and branches, and twigs of trees were covered -with the bloom appropriate to each. On earth tree-lotuses -sprang up by sevens together, breaking even through<span class="pagenum" id="Page_65">65</span> -the rocks; and hanging-lotuses descended from the skies. -The ten-thousand world-systems revolved, and rushed as -close together as a bunch of gathered flowers; and became -as it were a woven wreath of worlds, as sweet-smelling -and resplendent as a mass of garlands, or as a sacred altar -decked with flowers.</p> - -<p>From the moment of the incarnation, thus brought -about, of the future Buddha, four angels, with swords -in their hands, stood guard over the Bodisat and his -mother, to shield them from all harm. Pure in thought, -having reached the highest aim and the highest honour, -the mother was happy and unwearied; and she saw the -child within her as plainly as one could see a thread passed -through a transparent gem.<a id="FNanchor_176" href="#Footnote_176" class="fnanchor">176</a> But as a womb in which a -future Buddha has dwelt, like a sacred relic shrine, can -never be occupied by another; the mother of the Bodisat, -seven days after his birth, died, and was reborn in the -City of Delight.</p> - -<p>Now other women give birth, some before, some -after, the completion of the tenth month, some sitting, -and some lying down. Not so the mother of a Bodisat. -She gives birth to the Bodisat, standing, after she has -cherished him in her womb for exactly ten months. This -is a distinctive quality of the mother of a Buddha elect.</p> - -<p>And queen Mahā Māyā, when she too had thus cherished -the Bodisat in her womb, like oil in a vessel, for ten -months, felt herself far gone with child: and wishing -to go to her family home she spake to King Suddhodana, -and said,</p> - -<p>“O king! I wish to go to Devadaha, to the city of my -people.”</p> - -<p>The king, saying, “It is good,” consented, and had the -road from Kapilavastu to Devadaha made plain, and decked<span class="pagenum" id="Page_66">66</span> -with arches of plaintain-trees, and well-filled water-pots, -and flags, and banners. And seating the queen in a -golden palanquin carried by a thousand attendants, he -sent her away with a great retinue.</p> - -<p>Now between the two towns there is a pleasure-grove -of sāla-trees belonging to the people of both cities, and -called the Lumbini grove. At that time, from the roots -to the topmost branches, it was one mass of fruits and -flowers; and amidst the blossoms and branches swarms -of various-coloured bees, and flocks of birds of different -kinds, roamed, warbling sweetly. The whole of the -Lumbini grove was like a wood of variegated creepers, -or the well-decorated banqueting hall of some mighty -king. The queen beholding it was filled with the desire -of besporting herself in the sal-tree grove; and the -attendants, carrying the queen, entered the wood. When -she came to the monarch sal-tree of the glade, she -wanted to take hold of a branch of it, and the branch -bending down, like a reed heated by steam, approached -within reach of her hand. Stretching out her hand she -took hold of the branch, and then her pains came upon -her. The people drawing a curtain round her, retired. -Standing, and holding the branch of the sal-tree, she -was delivered.</p> - -<p>That very moment the four pure-minded Mahā Brahma -angels came there bringing a golden net; and receiving -the future Buddha on that net, they placed him before -his mother, saying, “Be joyful, O Lady! a mighty son -is born to thee!”</p> - -<p>Now other living things, when they leave their mother’s -womb, leave it smeared with offensive and impure matter. -Not so a Bodisat. The future Buddha left his mother’s -womb like a preacher descending from a pulpit or a man -from a ladder, erect, stretching out his hands and feet, -unsoiled by any impurities from contact with his mother’s -womb, pure and fair, and shining like a gem placed on<span class="pagenum" id="Page_67">67</span> -fine muslin of Benares. But though this was so, two -showers of water came down from heaven in honour of -them and refreshed the Bodisat and his mother.</p> - -<p>From the hands of the angels who had received him in -the golden net, four kings received him on cloth of antelope -skins, soft to the touch, such as are used on occasions -of royal state. From their hands men received him on a -roll of fine cloth; and on leaving their hands he stood up -upon the ground and looked towards the East. Thousands -of world-systems became visible to him like a single -open space. Men and angels offering him sweet-smelling -garlands, said, “O great Being, there is no other like -thee, how then a greater?” Searching the ten directions -(the four points of the compass, the four intermediate -points, the zenith and the nadir), and finding no one like -himself, he took seven strides, saying, “This is the best -direction.” And as he walked the archangel Brahma -held over him the white umbrella, and the archangel -Suyāma followed him with the fan, and other deities -with the other symbols of royalty in their hands. Then -stopping at the seventh step, he sent forth his noble voice -and shouted the shout of victory, beginning with, “I am -the chief of the world.”<a id="FNanchor_177" href="#Footnote_177" class="fnanchor">177</a></p> - -<p>Now the future Buddha in three births thus uttered -his voice immediately on leaving his mother’s womb; in -his birth as Mahosadha, in his birth as Vessantara, and -in this birth. In the Mahosadha birth the archangel -Sakka came to him as he was being born, and placing -some fine sandal-wood in his hand, went away. He came -out from the womb holding this in his fist. His mother -asked him, “What is it you hold, dear, as you come?” -He answered, “Medicine, mother!” So because he came -holding medicine, they gave him the name of Medicine-child -(Osadhadāraka). Taking the medicine they kept<span class="pagenum" id="Page_68">68</span> -it in a chatty (an earthenware water-pot); and it became -a drug by which all the sickness of the blind and deaf -and others, as many as came, was healed. So the saying -sprang up, “This is a powerful drug, this is a powerful -drug;” and hence he was called Mahosadha (The Great -Medicine Man).</p> - -<p>Again, in the Vessantara birth, as he left his mother’s -womb, he stretched out his right hand, saying, “But is -there anything in the house, mother? I would give a -gift.” Then his mother, saying, “You are born, dear, in -a wealthy family,” took his hand in hers, and placed on it -a bag containing a thousand.</p> - -<p>Lastly, in this birth he sang the song of victory. Thus -the future Buddha in three births uttered his voice as he -came out of his mother’s womb. And as at the moment -of his conception, so at the moment of his birth, the -thirty-two Good Omens were seen.</p> - -<p>Now at the very time when our Bodisat was born in -the Lumbini grove, the lady, the mother of Rāhula, -Channa the attendant, Kāḷudāyi the minister, Kanthaka -the royal horse, the great Bo-tree, and the four vases full -of treasure, also came into being. Of these last, one was -two miles, one four, one six, and one eight miles in size. -These seven are called the Sahajātā, the Connatal Ones.<a id="FNanchor_178" href="#Footnote_178" class="fnanchor">178</a></p> - -<p>The people of both towns took the Bodisat and went -to Kapilavastu. On that day too, the choirs of angels in -the Tāvatiŋsa heaven were astonished and joyful; and -waved their cloaks and rejoiced, saying, “In Kapilavastu,<span class="pagenum" id="Page_69">69</span> -to Suddhodana the king, a son is born, who, seated under -the Bo-tree, will become a Buddha.”</p> - -<p>At that time an ascetic named Kāḷa Devala (a confidential -adviser of Suddhodana the king, who had passed -through the eight stages of religious attainment)<a id="FNanchor_179" href="#Footnote_179" class="fnanchor">179</a> had -eaten his mid-day meal, and had gone to the Tāvatiŋsa -heaven, to rest through the heat of the day. Whilst -there sitting resting, he saw these angels, and asked -them, “Why are you thus glad at heart and rejoicing? -Tell me the reason of it.”</p> - -<p>The angels replied, “Sir, to Suddhodana the king is -born a son, who seated under the Bo-tree will become a -Buddha, and will found a Kingdom of Righteousness.<a id="FNanchor_180" href="#Footnote_180" class="fnanchor">180</a> -To us it will be given to see his infinite grace and to -hear his word. Therefore it is that we are glad!”</p> - -<p>The ascetic, hearing what they said, quickly came -down from the angel-world, and entering the king’s -house, sat down on the seat set apart for him, and said, -“A son they say is born to you, O king! let me see him.”</p> - -<p>The king ordered his son to be clad in splendour -and brought in to salute the ascetic. But the future -Buddha turned his feet round, and planted them on -the matted hair of the ascetic.<a id="FNanchor_181" href="#Footnote_181" class="fnanchor">181</a> For in that birth there -was no one worthy to be saluted by the Bodisat, and -if those ignorant ones had placed the head of the -future Buddha at the feet of the ascetic, assuredly the -ascetic’s head would have split in two. The ascetic rose -from his seat, and saying, “It is not right for me to -work my own destruction,” he did homage to the Bodisat. -And the king also seeing this wonder did homage to -his own son.</p> - -<p><span class="pagenum" id="Page_70">70</span></p> - -<p>Now the ascetic had the power of calling to mind the -events of forty ages (kalpas) in the past, and of forty -ages in the future. Looking at the marks of future -prosperity on the Bodisat’s body, he considered with -himself, “Will he become a Buddha or not?” And -perceiving that he would most certainly become a Buddha, -he smiled, saying, “This is a wonderful child.” Then -reflecting, “Will it be given to me to behold him when -he has become a Buddha?” he perceived that it would -not. “Dying before that time I shall be reborn in the -Formless World; so that while a hundred or perhaps a -thousand Buddhas appear among men, I shall not be able -to go and be taught by them. And it will not be my good -fortune to behold this so wonderful child when he has -become a Buddha. Great, indeed, is my loss!” And he -wept.</p> - -<p>The people seeing this, asked, saying, “Our master -just now smiled, and has now begun to weep! Will, sir, -any misfortune befall our master’s little one?”<a id="FNanchor_182" href="#Footnote_182" class="fnanchor">182</a></p> - -<p>“There is no misfortune in him; assuredly he will -become a Buddha,” was the reply.</p> - -<p>“Why then do you weep?”</p> - -<p>“It will not be granted to me,” he said, “to behold so -great a man when he has become a Buddha. Great, -indeed, is my loss! bewailing myself, I weep.”</p> - -<p>Then reflecting, “Will it be granted or not to any one -of my relatives to see him as a Buddha?” he saw it -would be granted to his nephew Nālaka. So he went to -his sister’s house, and said to her, “Where is your son -Nālaka?”</p> - -<p>“In the house, brother.”</p> - -<p>“Call him,” said he. When he came he said to him, -“In the family of Suddhodana the king, dear, a son is<span class="pagenum" id="Page_71">71</span> -born, a young Buddha. In thirty-five years he will -become a Buddha, and it will be granted you to see him. -This very day give up the world!”</p> - -<p>Bearing in mind that his uncle was not a man to -urge him without a cause, the young man, though born -in a family of incalculable wealth,<a id="FNanchor_183" href="#Footnote_183" class="fnanchor">183</a> straightway took -out of the inner store a yellow suit of clothes and an -earthenware pot, and shaved his head and put on the -robes. And saying, “I take the vows for the sake of the -greatest Being upon earth,” he prostrated himself on the -ground and raised his joined hands in adoration towards -the Bodisat. Then putting the begging bowl in a bag, -and carrying it on his shoulder, he went to the Himālaya -mountains, and lived the life of a monk.</p> - -<p>When the Tathāgata had attained to complete Enlightenment, -Nālaka went to him and heard the way of -salvation.<a id="FNanchor_184" href="#Footnote_184" class="fnanchor">184</a> He then returned to the Himālayas, and -reached Arahatship. And when he had lived seven months -longer as a pilgrim along the most excellent Path, he past -away when standing near a Golden Hill, by that final extinction -in which no part or power of man remains.<a id="FNanchor_185" href="#Footnote_185" class="fnanchor">185</a></p> - -<p>Now on the fifth day they bathed the Bodisat’s head, -saying, “Let us perform the rite of choosing a name for -him.” So they perfumed the king’s house with four -kinds of odours, and decked it with Dalbergia flowers, -and made ready rice well cooked in milk. Then they -sent for one hundred and eight Brāhmans who had -mastered the three Vedas, and seated them in the king’s -house, and gave them the pleasant food to eat, and did<span class="pagenum" id="Page_72">72</span> -them great honour, and asked them to recognize the signs -of what the child should be.</p> - -<p>Among them—</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">270. Rāma, and Dhaja, and Lakkhaṇa, and Mantin,</div> - <div class="verse indent4">Kondanya and Bhoja, Suyāma and Sudatta,</div> - <div class="verse indent4">These eight Brāhmans then were there,</div> - <div class="verse indent4">Their senses all subdued; and they declared the charm.</div> -</div></div></div> - -<p>Now these eight Brāhmans were recognizers of signs; -it was by them that the dream on the night of conception -had been interpreted. Seven of them holding up two -fingers prophesied in the alternative, saying, “If a man -having such marks should remain a householder, he -becomes a Universal Monarch; but if he takes the vows, -he becomes a Buddha.” And, so saying, they declared -all the glory and power of a Cakkavatti king.</p> - -<p>But the youngest of all of them, a young Brāhman -whose family name was Kondanya, beholding the perfection -of the auspicious marks on the Bodisat, raised -up one finger only, and prophesied without ambiguity, -and said, “There is no sign of his remaining amidst the -cares of household life. Verily, he will become a Buddha, -and remove the veils of sin and ignorance from the -world.”</p> - -<p>This man already, under former Buddhas, had made -a deep resolve of holiness, and had now reached his last -birth. Therefore it was that he surpassed the other -seven in wisdom; that he perceived how the Bodisat -would only be subject to this one life; and that, raising -only one finger, he so prophesied, saying, “The lot of -one possessed of these marks will not be cast amidst -the cares of household life. Verily he will become a -Buddha!”</p> - -<p>Now those Brāhmans went home, and addressed their<span class="pagenum" id="Page_73">73</span> -sons, saying, “We are old, beloved ones; whether or not -we shall live to see the son of Suddhodana the king -after he has gained omniscience, do you, when he has -gained omniscience, take the vows according to his -religion.” And after they all seven had lived out their -span of life, they passed away and were reborn according -to their deeds.</p> - -<p>But the young Brāhman Kondanya was free from -disease; and for the sake of the wisdom of the Great -Being he left all that he had and made the great renunciation. -And coming in due course to Uruvela, he -thought, “Behold how pleasant is this place! how suitable -for the exertions of a young man desirous of wrestling -with sin.” So he took up his residence there.</p> - -<p>And when he heard that the Great Being had taken -the vows, he went to the sons of those Brāhmans, and -said to them, “Siddhattha the prince has taken the vows. -Assuredly he will become a Buddha. If your fathers -were in health they would to-day leave their homes, and -take the vows: and now, if you should so desire, come, -I will take the vows in imitation of him.” But all of -them were not able to agree with one accord; three did -not give up the world; the other four made Kondanya -the Brāhman their leader, and took the vows. It was -those five who came to be called “the Company of the -Five Elders.”</p> - -<p>Then the king asked, “After seeing what, will my -son forsake the world?”</p> - -<p>“The four Omens,” was the reply.</p> - -<p>“Which four?”</p> - -<p>“A man worn out by age, a, sick man, a dead body, -and a monk.”</p> - -<p>The king thought, “From this time let no such things -come near my son. There is no good of my son’s -becoming a Buddha. I should like to see my son -exercising rule and sovereignty over the four great<span class="pagenum" id="Page_74">74</span> -continents and the two thousand islands that surround -them; and walking, as it were, in the vault of heaven, -surrounded by an innumerable retinue.”<a id="FNanchor_186" href="#Footnote_186" class="fnanchor">186</a> Then, so saying, -he placed guards two miles apart in the four directions -to prevent men of those four kinds coming to the -sight of his son.</p> - -<p>That day also, of eighty thousand clansmen assembled -in the festival hall, each one dedicated a son, saying, -“Whether this child becomes a Buddha or a king, we -give each a son; so that if he shall become a Buddha, he -shall live attended and honoured by Kshatriya monks, -and if he shall become a king, he shall live attended and -honoured by Kshatriya nobles.”<a id="FNanchor_187" href="#Footnote_187" class="fnanchor">187</a> And the rāja appointed -nurses of great beauty, and free from every fault, for -the Bodisat. So the Bodisat grew up in great splendour -and surrounded by an innumerable retinue.</p> - -<p>Now one day the king held the so-called Ploughing -Festival. On that day they ornament the town like a -palace of the gods. All the slaves and servants, in new -garments and crowned with sweet-smelling garlands, -assemble in the king’s house. For the king’s work a -thousand ploughs are yoked. On this occasion one hundred -and eight minus one were, with their oxen-reins -and cross-bars, ornamented with silver. But the plough -for the king to use was ornamented with red gold; and -so also the horns and reins and goads of the oxen.</p> - -<p>The king, leaving his house with a great retinue, took -his son and went to the spot. There there was a Jambu-tree -thick with leaves and giving a dense shade. Under -it the rāja had the child’s couch laid out; and over the -couch a canopy spread inlaid with stars of gold, and -round it a curtain hung. Then leaving a guard there, -the rāja, clad in splendour and attended by his ministers, -went away to plough.</p> - -<p><span class="pagenum" id="Page_75">75</span></p> - -<p>At such a time the king takes hold of a golden plough, -the attendant ministers one hundred and eight minus -one silver ploughs, and the peasants the rest of the -ploughs. Holding them they plough this way and that -way. The rāja goes from one side to the other, and -comes from the other back again.</p> - -<p>On this occasion the king had great success; and the -nurses seated round the Bodisat, thinking, “Let us go -to see the king’s glory,” came out from within the -curtain, and went away. The future Buddha, looking all -round, and seeing no one, got up quickly, seated himself -cross-legged, and holding his breath, sank into the first -Jhāna.<a id="FNanchor_188" href="#Footnote_188" class="fnanchor">188</a></p> - -<p>The nurses, engaged in preparing various kinds of food, -delayed a little. The shadows of the other trees turned -round, but that of the Jambu-tree remained steady and -circular in form. The nurses, remembering their young -master was alone, hurriedly raised the curtain and returned -inside it. Seeing the Bodisat sitting cross-legged, -and that miracle of the shadow, they went and told the -rāja, saying, “O king! the prince is seated in such and -such a manner; and while the shadows of the other trees -have turned, that of the Jambu-tree is fixed in a circle!”</p> - -<p>And the rāja went hurriedly and saw that miracle, -and did homage to his son, saying, “This, Beloved One, -is the second homage paid to thee!”</p> - -<p>But the Bodisat in due course grew to manhood. And -the king had three mansions made, suitable for the three -seasons, one nine stories high, one seven stories high, -and one five stories high; and he provided him with -forty thousand dancing girls. So the Bodisat, surrounded -by well-dressed dancing girls, like a god surrounded by -troops of houris, and attended by musical instruments -which played of themselves, lived, as the seasons changed,<span class="pagenum" id="Page_76">76</span> -in each of these mansions in enjoyment of great majesty. -And the mother of Rāhula was his principal queen.</p> - -<p>Whilst he was thus in the enjoyment of great prosperity -the following talk sprang up in the public assembly -of his clansmen: “Siddhattha lives devoted to pleasure; -not one thing does he learn; if war should break out, -what would he do?”</p> - -<p>The king sent for the future Buddha, and said to him, -“Your relations, Beloved One, say that you learn nothing, -and are given up to pleasure: now what do you think -you should do about this?”</p> - -<p>“O king! there is no art it is necessary for me to -learn. Send the crier round the city, that I may show -my skill. Seven days from now I will show my kindred -what I can do.”</p> - -<p>The king did so. The Bodisat assembled those so -skilled in archery that they could split even a hair, and -shoot as quick as lightning; and then, in the midst of -the people, he showed his relatives his twelvefold skill, -and how unsurpassed he was by other masters of the -bow.<a id="FNanchor_189" href="#Footnote_189" class="fnanchor">189</a> So the assembly of his clansmen doubted no -longer.</p> - -<p>Now one day the future Buddha, wanting to go to his -pleasure ground, told his charioteer to harness his chariot. -The latter accordingly decked the gloriously beautiful -chariot with all its trappings, and harnessed to it four -state horses of the Sindhi breed, and white as the leaves -of the white lotus flower. And he informed the Bodisat. -So the Bodisat ascended the chariot, resplendent like a -mansion in the skies, and went towards the garden.</p> - -<p>The angels thought, “The time for young Siddhattha -to attain Enlightenment is near, let us show him the -Omens.” And they did so by making a son of the -gods represent a man wasted by age, with decayed teeth<span class="pagenum" id="Page_77">77</span> -and grey hair, bent and broken down in body, and with a -stick in his hand. But he was only visible to the future -Buddha and his charioteer.</p> - -<p>Then the Bodisat asked his charioteer, as is told in the -Mahāpadāna, “What kind of man is this, whose very -hair is not as that of other men?” When he heard his -servant’s answer, he said, “Shame then be to life! since -the decay of every living being is notorious!” and with -agitated heart he turned back at that very spot and re-entered -his palace.</p> - -<p>The king asked, “Why does my son turn back so -hurriedly?”</p> - -<p>“He has seen an old man,” they said; “and having -seen an old man, he will forsake the world.”</p> - -<p>“By this you ruin me,” exclaimed the rāja; “quickly -get ready concerts and plays to be performed before -my son. So long as he continues in the enjoyment -of pleasure, he will not turn his thoughts to forsaking -the world!” Then increasing the guards, he placed -them at each point of the compass, at intervals of half -a league.</p> - -<p>Again, one day, when the future Buddha, as he was -going to his pleasure ground, saw a sick man represented by -the gods, he made the same inquiry as before; and then, -with agitated heart, turned back and re-entered his palace. -The king also made the same inquiry, and gave the -same orders as before; and again increasing the guard, -placed them all round at a distance of three-quarters of -a league.</p> - -<p>Once more, when the future Buddha, as he was going -to his pleasure ground, saw a dead man represented by -the gods, he made the same inquiry as before; and then, -with agitated heart, turned back and re-entered his palace. -The king also made the same inquiry, and gave the same -orders as before; and again increasing the guard, placed -them all round at a distance of a league.</p> - -<p><span class="pagenum" id="Page_78">78</span></p> - -<p>Once again, when the future Buddha, as he was going -to his pleasure ground, saw one who had abandoned the -world, carefully and decently clad, he asked his charioteer, -“Friend, what kind of man is that?” As at that time -there was no Buddha at all in the world, the charioteer -understood neither what a mendicant was nor what were -his distinguishing characteristics; but nevertheless, inspired -by the gods, he said, “That is a mendicant friar;” -and described the advantages of renouncing the world. -And that day the future Buddha, cherishing the thought -of renouncing the world, went on to his pleasure ground.</p> - -<p>The repeaters of the Dīgha Nikāya,<a id="FNanchor_190" href="#Footnote_190" class="fnanchor">190</a> however, say that -he saw all the four Omens on the same day, and then -went to his pleasure ground. There he enjoyed himself -during the day and bathed in the beautiful lake; and at -sunset seated himself on the royal resting stone to be -robed. Now his attendants brought robes of different -colours, and various kinds of ornaments, and garlands, -and perfumes, and ointments, and stood around him.</p> - -<p>At that moment the throne on which Sakka was seated -became warm.<a id="FNanchor_191" href="#Footnote_191" class="fnanchor">191</a> And thinking to himself, “Who is it -now who wants me to descend from hence?” he perceived -that the time for the adornment of the future Buddha -had come. And he said to Vissakamma, “Friend Vissakamma, -the young noble Siddhattha, to-day, at midnight, -will carry out the Great Renunciation. This is the last -time he will be clad in splendour. Go to the pleasure -ground and adorn him with heavenly array.”</p> - -<p>By the miraculous power which angels have, he ac<span class="pagenum" id="Page_79">79</span>cordingly, -that very moment, drew near in the likeness -of the royal barber; and taking from the barber’s hand -the material for the turban, he arranged it round the -Bodisat’s head. At the touch of his hand the Bodisat -knew, “This is no man, it is a son of the gods.” When -the first round of the turban was put on, there arose, by -the appearance of the jewelry on the diadem, a thousand -folds; when the turban was wrapt the second time round, -a thousand folds arose again; when ten times, ten thousand -folds appeared. How so many folds could seem to -rise on so small a head is beyond imagination; for in -size the largest of them were as the flower of the Black -Priyaŋgu creeper, and the rest even as Kutumbaka -blossoms. And the head of the future Buddha became -like a Kuyyaka flower in full bloom.</p> - -<p>And when he was arrayed in all his splendour,—the -musicians the while exhibiting each one his peculiar skill, -the Brāhmans honouring him with words of joy and -victory, and the men of lower castes with festive cries and -shouts of praise;—he ascended his superbly decorated car.</p> - -<p>At that time Suddhodana the king, who had heard -that the mother of Rāhula had brought forth a son, sent -a message, saying, “Make known my joy to my son!” -The future Buddha, hearing this, said, “An impediment -has come into being, a bond has come into being.” When -the king asked, “What did my son say?” and heard -that saying; he gave command, “From henceforth let -Rāhula (impediment) be my grandson’s name.” But the -Bodisat, riding in his splendid chariot, entered the town -with great magnificence and exceeding glory.</p> - -<p>At that time a noble virgin, Kisā Gotamī by name, had -gone to the flat roof of the upper story of her palace, -and she beheld the beauty and majesty of the Bodisat -as he was proceeding through the city. Pleased and -delighted at the sight, she burst forth into this song of -joy:—</p> - -<p><span class="pagenum" id="Page_80">80</span></p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">271. Blessed indeed is that mother,—</div> - <div class="verse indent4">Blessed indeed is that father,—</div> - <div class="verse indent4">Blessed indeed is that wife,—</div> - <div class="verse indent4">Who owns this Lord so glorious!</div> -</div></div></div> - -<p>Hearing this, the Bodisat thought to himself, “On -catching sight of such a one the heart of his mother is -made happy, the heart of his father is made happy, the -heart of his wife is made happy! This is all she says. -But by what can every heart attain to lasting happiness -and peace?” And to him whose mind was estranged -from sin the answer came, “When the fire of lust is gone -out, then peace is gained; when the fires of hatred and -delusion are gone out, then peace is gained; when the -troubles of mind, arising from pride, credulity, and all -other sins, have ceased, then peace is gained! Sweet is -the lesson this singer makes me hear, for the Nirvāna of -Peace is that which I have been trying to find out. -This very day I will break away from household cares! -I will renounce the world! I will follow only after the -Nirvāna itself!<a id="FNanchor_192" href="#Footnote_192" class="fnanchor">192</a></p> - -<p>Then loosing from his neck a string of pearls worth a -hundred thousand, he sent it to Kisā Gotamī as a teacher’s -fee. Delighted at this, she thought, “Prince Siddhattha -has fallen in love with me, and has sent me a present.” -But the Bodisat, on entering his palace in great splendour, -reclined on a couch of state.</p> - -<p>Thereupon women clad in beautiful array, skilful in<span class="pagenum" id="Page_81">81</span> -the dance and song, and lovely as heavenly virgins, -brought their musical instruments, and ranging themselves -in order, danced, and sang, and played delightfully. -But the Bodisat, his heart being estranged -from sin, took no pleasure in the spectacle, and fell -asleep.</p> - -<p>And the women, saying, “He, for whose sake we -were performing, is gone to sleep? Why should we play -any longer?” laid aside the instruments they held, and -lay down to sleep. The lamps fed with sweet-smelling -oil were just burning out. The Bodisat, waking up, sat -cross-legged on the couch, and saw them with their stage -properties laid aside and sleeping—some foaming at the -mouth, some grinding their teeth, some yawning, some -muttering in their sleep, some gaping, and some with -their dress in disorder—plainly revealed as mere horrible -sources of mental distress.</p> - -<p>Seeing this woful change in their appearance, he became -more and more disgusted with lusts. To him that magnificent -apartment, as splendid as Sakka’s residence in -heaven, began to seem like a charnel-house full of loathsome -corpses. Life, whether in the worlds subject to -passion, or in the worlds of form, or in the formless -worlds, seemed to him like staying in a house that had -become the prey of devouring flames.<a id="FNanchor_193" href="#Footnote_193" class="fnanchor">193</a> An utterance of -intense feeling broke from him—“It all oppresses me! -It is intolerable!” and his mind turned ardently to the -state of those who have renounced the world. Resolving -that very day to accomplish the Great Renunciation, he -rose from his couch, went to the door and called out, -“Who is there?”</p> - -<p>Channa, who had been sleeping with his head on the -threshold, answered, “It is I, sir, Channa.”</p> - -<p><span class="pagenum" id="Page_82">82</span></p> - -<p>Then said he, “I am resolved to-day to accomplish the -Great Renunciation—saddle me a horse.”</p> - -<p>So Channa went to the stable-yard, and entering the -stables saw by the light of the lamps the mighty steed -Kanthaka, standing at a pleasant spot under a canopy of -cloth, beautified with a pattern of jasmine flowers. “This -is the very one I ought to saddle to-day,” thought he; -and he saddled Kanthaka.</p> - -<p>Even whilst he was being saddled the horse knew, “He -is saddling me so tightly, and not as on other days for such -rides as those to the pleasure grounds, because my master -is about to-day to carry out the Great Renunciation.” -Then, glad at heart, he neighed a mighty neigh; and the -sound thereof would have penetrated over all the town, -had not the gods stopped the sound, and let no one hear it.</p> - -<p>Now after the Bodisat had sent Channa on this errand, -he thought, “I will just look at my son.” And rising -from his couch he went to the apartments of Rāhula’s -mother, and opened her chamber door. At that moment -a lamp, fed with sweet-smelling oil, was burning dimly in -the inner chamber. The mother of Rāhula was asleep on -a bed strewn with many jasmine flowers,<a id="FNanchor_194" href="#Footnote_194" class="fnanchor">194</a> and resting her -hand on the head of her son. Stopping with his foot on -the threshold, the Bodisat thought, “If I lift her hand -to take my son, she will awake; and that will prevent my -going away. I will come back and see him when I have -become a Buddha.” And he left the palace.</p> - -<p>Now what is said in the Jātaka commentary, “At that -time Rāhula was seven days old,” is not found in the -other commentaries. Therefore the view given above -should be accepted.<a id="FNanchor_195" href="#Footnote_195" class="fnanchor">195</a></p> - -<p>And when the Bodisat had left the palace, he went to his -horse, and said, “My good Kanthaka, do thou save me this<span class="pagenum" id="Page_83">83</span> -once to-night; so that I, having become a Buddha by your -help, shall save the world of men, and that of angels too.” -Then leaping up, he seated himself on Kanthaka’s back.</p> - -<p>Kanthaka was eighteen cubits in length from the nape -of his neck, and of proportionate height; he was strong -and fleet, and white all over like a clean chank shell. If -he should neigh or paw the ground, the sound would -penetrate through all the town. Therefore the angels so -muffled the sound of his neighing that none could hear -it; and placed, at each step, the palms of their hands -under his feet.</p> - -<p>The Bodisat rode on the mighty back of the mighty -steed; told Channa to catch hold of its tail, and arrived -at midnight at the great gate of the city.</p> - -<p>Now the king thinking, “In that way the Bodisat -will not be able at any time to open the city gate and -get away,” had placed a thousand men at each of the two -gates to stop him. The Bodisat was mighty and strong -according to the measure of elephants as ten thousand -million elephants, and according to the measure of men -as a million million men. He thought, “If the door -does not open, sitting on Kanthaka’s back with Channa -holding his tail, I will press Kanthaka with my thighs, -and jumping over the city rampart, eighteen cubits high, -I will get away!” Channa thought, “If the door is not -opened, I will take my master on my neck, and putting -my right hand round Kanthaka’s girth, I will hold him -close to my waist, and so leap over the rampart and get -away!” Kanthaka thought, “If the door is not opened, -I will spring up with my master seated as he is on my -back, and Channa holding by my tail, and will leap over -the rampart and get away!” And if the door had not -been opened, verily one or other of those three would -have accomplished that whereof he had thought. But -the angel residing at the gate opened it.</p> - -<p>At that moment Māra came there with the intention<span class="pagenum" id="Page_84">84</span> -of stopping the Bodisat; and standing in the air, he exclaimed, -“Depart not, O my lord! in seven days from -now the wheel of empire will appear, and will make you -sovereign over the four continents and the two thousand -adjacent isles. Stop, O my lord!”</p> - -<p>“Who are you?” said he.</p> - -<p>“I am Vasavatti,” was the reply.</p> - -<p>“Māra! Well do I know that the wheel of empire -would appear to me; but it is not sovereignty that I -desire. I will become a Buddha, and make the ten -thousand world-systems shout for joy.”</p> - -<p>Then thought the Tempter to himself: “Now, from -this time forth, whenever a thought of lust or anger or -malice shall arise within you, I will get to know of it.” -And he followed him, ever watching for some slip, as -closely as a shadow which never leaves its object.</p> - -<p>But the future Buddha, making light of the kingdom -of the world, thus within his reach,—casting it away as one -would saliva,—left the city with great honour on the full-moon -day of Āsāḷhi, when the moon was in the Uttarā-sāḷha -lunar mansion (<i>i.e.</i> on the 1st July). And when he -had left the city a desire sprang up within him to gaze -upon it; and the instant he did so the broad earth revolved -like a potter’s wheel, and was stayed: saying as -it were to him, “O Great Being, there is no need for you -to stop in order to fulfil your wish.” So the Bodisat, -with his face towards the city, gazed at it; and he fixed -at that place a spot for the Kanthaka-Nivattana Cetiya -(that is, The Shrine of Kanthaka’s Staying—a Dāgaba -afterwards built where this miracle was believed to have -happened). And keeping Kanthaka in the direction in -which he was going, he went on with great honour and -exceeding glory.</p> - -<p>For then, they say, angels in front of him carried sixty -thousand torches, and behind him too, and on his right -hand, and on his left. And while some deities, undefined<span class="pagenum" id="Page_85">85</span> -on the edge of the horizon, held torches aloft; other -deities, and the Nāgas, and Winged Creatures, and other -superhuman beings, bore him company—doing homage -with heavenly perfumes, and garlands, and sandal-wood -powder, and incense. And the whole sky was full of -Paricchātaka flowers from Indra’s heaven, as with the -pouring rain when thick clouds gather. Heavenly songs -floated around; and on every side thousands of musical -instruments sounded, as when the thunder roars in the -midst of the sea, or the great ocean heaves against the -boundaries of the world!</p> - -<p>Advancing in this pomp and glory, the Bodisat, in that -one night, passed beyond three kingdoms, and arrived, -at the end of thirty leagues, at the bank of the river -called Anomā. But why could not the horse go still -further? It was not through want of power: for he -could go from one edge of the round world to the other, -as easily as one could step across the circumference of a -wheel lying on its side;—and doing this in the forenoon, -he could return and eat the food prepared for him. But -on this occasion he was constantly delayed by having to -drag himself along, and break his way through the mass -of garlands and flowers, cast down from heaven in such -profusion by the angels, and the Snakes, and the Winged -Creatures, that his very flanks were hid. Hence it was -that he only got over thirty leagues.</p> - -<p>Now the Bodisat, stopping at the river side, asked -Channa, “What is this river called?”</p> - -<p>“Its name, my lord, is Anomā.”</p> - -<p>“And so also our renunciation of the world shall be -called Anomā (illustrious),” said he; and signalling to -his horse, by pressing it with his heel, the horse sprang -over the river, five or six hundred yards in breadth, and -stood on the opposite bank.</p> - -<p>The Bodisat, getting down from the horse’s back, stood -on the sandy beach, extending there like a sheet of silver,<span class="pagenum" id="Page_86">86</span> -and said to Channa, “Good Channa, do thou now go back, -taking my ornaments and Kanthaka. I am going to -become a hermit.”</p> - -<p>“But I also, my lord, will become a hermit.”</p> - -<p>“You cannot be allowed to renounce the world, you -must go back,” he said. Three times he refused this -request of Channa’s; and he delivered over to him both -the ornaments and Kanthaka.</p> - -<p>Then he thought, “These locks of mine are not suited -for a mendicant. Now it is not right for any one else to -cut the hair of a future Buddha, so I will cut them off -myself with my sword.” Then, taking his sword in his -right hand, and holding the plaited tresses, together with -the diadem on them, with his left, he cut them off. So his -hair was thus reduced to two inches in length, and curling -from the right, it lay close to his head. It remained that -length as long as he lived, and the beard the same. There -was no need at all to shave either hair or beard any more.</p> - -<p>The Bodisat, saying to himself, “If I am to become a -Buddha, let it stand in the air; if not, let it fall to the -ground;” threw the hair and diadem together as he held -them towards the sky. The plaited hair and the jewelled -turban went a league off and stopped in the air. The archangel -Sakka caught sight of it with his divine eye, and -receiving it into a jewel casket, a league high, he placed -it in the Tāvatiŋsa heaven, in the Dāgaba of the Diadem.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">272. Cutting off his hair, with pleasant perfumes sweet,</div> - <div class="verse indent4">The Lordly Being cast it to the sky.</div> - <div class="verse indent4">The thousand-eyed one, Sakka, the sky God,</div> - <div class="verse indent4">Received it humbly in a golden casket.</div> -</div></div></div> - -<p>Again the Bodisat thought, “This my raiment of -Benares muslin is not suitable for a mendicant.” Now -the archangel Ghaṭikāra, who had formerly been his -friend in the time of Kassapa Buddha, was led by his<span class="pagenum" id="Page_87">87</span> -friendship, which had not grown old in that long interval, -to think, “To-day my friend is accomplishing the Great -Renunciation, I will go and provide him with the requisites -of a mendicant.”</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">273. The three robes, and the alms bowl,</div> - <div class="verse indent4">Razor, needle, and girdle,</div> - <div class="verse indent4">And a water strainer—these eight</div> - <div class="verse indent4">Are the wealth of the monk devout.</div> -</div></div></div> - -<p>Taking these eight requisites of a mendicant, he gave -them to him. The Bodisat dressed himself in the outward -signs of an Arahat, and adopted the sacred garb of Renunciation; -and he enjoined upon Channa to go and, in his -name, assure his parents of his safety. And Channa did -homage to the Bodisat reverently, and departed.</p> - -<p>Now Kanthaka stood listening to the Bodisat as he -talked with Channa. And thinking, “From this time -forth I shall never see my master more!” he was unable -to bear his grief. And going out of their sight, he died -of a broken heart; and was reborn in the Tāvatiŋsa -heaven as an angel, with the name of Kanthaka. So -far the sorrow of Channa had been but single; now torn -with the second sorrow of Kanthaka’s death, he returned, -weeping and bewailing, to the city.</p> - -<p>But the Bodisat, having renounced the world, spent -seven days in a mango grove called Anūpiya, hard by -that spot, in the joy of salvation. Then he went on foot -in one day to Rājagaha, a distance of thirty leagues,<a id="FNanchor_196" href="#Footnote_196" class="fnanchor">196</a><span class="pagenum" id="Page_88">88</span> -and entering the city, begged his food from door to door. -The whole city at the sight of his beauty was thrown -into commotion, like that other Rājagaha by the entrance -of Dhanapālaka, or like heaven itself by the entrance of -the Ruler of the Gods.</p> - -<p>The guards went to the king and said, describing him, -“O king! such and such a being is begging through the -town. We cannot tell whether he is a god, or a man, or -a Nāga, or a Supaṇṇa,<a id="FNanchor_197" href="#Footnote_197" class="fnanchor">197</a> or what he is.”</p> - -<p>The king, watching the Great Being from his palace, -became full of wonder, and gave orders to his guards, -saying, “Go, my men, and see. If it is a superhuman -being, it will disappear as soon as it leaves the city; if a -god, it will depart through the air; if a snake, it will dive -into the earth; if a man, it will eat the food just as it is.”</p> - -<p>But the Great Being collected scraps of food. And -when he perceived there was enough to support him, he -left the city by the gate at which he had entered. And -seating himself, facing towards the East, under the -shadow of the Paṇḍava rock, he began to eat his meal. -His stomach, however, turned, and made as if it would -come out of his mouth. Then, though distressed by that -revolting food, for in that birth he had never even beheld -such food with his eyes, he himself admonished himself, -saying, “Siddhattha, it is true you were born in a family -where food and drink were easily obtainable, into a state -of life where your food was perfumed third-season’s rice, -with various curries of the finest kinds. But ever since -you saw one clad in a mendicant’s garb, you have been -thinking, ‘When shall I become like him, and live by -begging my food? would that that time were come!’ -And now that you have left all for that very purpose, -what is this that you are doing?” And overcoming his -feelings, he ate the food.</p> - -<p><span class="pagenum" id="Page_89">89</span></p> - -<p>The king’s men saw this, and went and told him what -had happened. Hearing what his messengers said, the -king quickly left the city, and approaching the Bodisat, -was so pleased at the mere sight of his dignity and grace, -that he offered him all his kingdom.</p> - -<p>The Bodisat said, “In me, O king! there is no desire -after wealth or sinful pleasures. It is in the hope of -attaining to complete enlightenment that I have left all.” -And when the king gained not his consent, though he -asked it in many ways, he said, “Assuredly thou wilt -become a Buddha! Deign at least after thy Buddhahood -to come to my kingdom first.”</p> - -<p>This is here concisely stated; but the full account, -beginning, “I sing the Renunciation, how the Wise One -renounced the world,” will be found on referring to the -Pabbajjā Sutta and its commentary.</p> - -<p>And the Bodisat, granting the king’s request, went -forward on his way. And joining himself to Āḷāra -Kāḷāma, and to Uddaka, son of Rāma, he acquired their -systems of ecstatic trance. But when he saw that that -was not the way to wisdom, he left off applying himself -to the realization of that system of Attainment.<a id="FNanchor_198" href="#Footnote_198" class="fnanchor">198</a> And -with the intention of carrying out the Great Struggle -against sin, and showing his might and resolution to -gods and men, he went to Uruvela. And saying, “Pleasant, -indeed, is this spot!” he took up his residence there, -and devoted himself to the Great Struggle.<a id="FNanchor_199" href="#Footnote_199" class="fnanchor">199</a></p> - -<p><span class="pagenum" id="Page_90">90</span></p> - -<p>And those five mendicants, Kondanya and the rest, -begging their way through villages, market towns, and -royal cities, met with the Bodisat there. And for six -years they stayed by him and served him, while he was -carrying out the Great Struggle, with different kinds of -service, such as sweeping out the hermitage, and so on; -thinking the while, “Now he will become a Buddha! -now he will become a Buddha!”</p> - -<p>Now the Bodisat thought, “I will perform the uttermost -penance.” And he brought himself to live on one -seed of the oil plant, or one grain of rice, and even to fast -entirely; but the angels gathered the sap of life and infused -it into him through the pores of his skin. By this -fasting, however, he became as thin as a skeleton; the -colour of his body, once fair as gold, became dark; and -the Thirty-two signs of a Great Being disappeared. And -one day, when walking up and down, plunged in intense -meditation, he was overcome by severe pain; and he -fainted, and fell.</p> - -<p>Then certain of the angels began to say, “The mendicant -Gotama is dead.” But others said, “Such is the -condition of Arahats (saints).” And those who thought -he was dead went and told Suddhodana the king, saying, -“Your son is dead.”</p> - -<p>“Did he die after becoming a Buddha, or before?”</p> - -<p>“He was unable to attain to Buddhahood, and fell -down and died in the midst of the Great Struggle.”</p> - -<p>When the king heard this, he refused to credit it, -saying, “I do not believe it. My son could never die -without attaining to Wisdom!”</p> - -<p>If you ask, “Why did not the king believe it?” it -was because he had seen the miracles at the foot of the -Jambu-tree, and on the day when Kāḷa Devala had been -compelled to do homage to the Bodisat.</p> - -<p>And the Bodisat recovered consciousness again, and -stood up. And the angels went and told the king, “Your<span class="pagenum" id="Page_91">91</span> -son, O king, is well.” And the king said, “I knew my -son was not dead.”</p> - -<p>And the Great Being’s six years’ penance became noised -abroad, as when the sound of a great bell is heard in the -sky. But he perceived that penance was not the way to -Wisdom; and begging through the villages and towns, -he collected ordinary material food, and lived upon it. -And the Thirty-two signs of a Great Being appeared -again upon him, and his body became fair in colour, like -unto gold.</p> - -<p>Then the five attendant mendicants thought, “This -man has not been able, even by six years’ penance, to -attain Omniscience; how can he do so now, when he goes -begging through the villages, and takes material food? -He is altogether lost in the Struggle. To think of getting -spiritual advantage from him is like a man, who wants to -bathe his head, thinking of using a dew-drop. What is -to be got from him?” And leaving the Great Being, -they took each his robes and begging bowl, and went -eighteen leagues away, and entered Isipatana (a suburb -of Benāres, famous for its schools of learning).</p> - -<p>Now at that time, at Uruvela, in the village Senāni, -there was a girl named Sujātā, born in the house of -Senāni the landowner, who, when she had grown up, -prayed to a Nigrodha-tree, saying, “If I am married into -a family of equal rank, and have a son for my firstborn -child, then I will spend every year a hundred thousand -on an offering to thee.” And this her prayer took effect.</p> - -<p>And in order to make her offering, on the full-moon day -of the month of May, in the sixth year of the Great -Being’s penance, she had driven in front of her a thousand -cows into a meadow of rich grass. With their milk -she had fed five hundred cows, with theirs two hundred -and fifty, and so on down to eight. Thus aspiring after -quantity, and sweetness, and strength, she did what is -called, “Working the milk in and in.”</p> - -<p><span class="pagenum" id="Page_92">92</span></p> - -<p>And early on the full-moon day in the month of May, -thinking, “Now I will make the offering,” she rose up -in the morning early and milked those eight cows. Of -their own accord the calves kept away from the cows’ -udders, and as soon as the new vessels were placed ready, -streams of milk poured into them. Seeing this miracle, -Sujātā, with her own hands, took the milk and poured it -into new pans; and with her own hands made the fire -and began to cook it. When that rice-milk was boiling, -huge bubbles rising, turned to the right and ran round -together; not a drop fell or was lost; not the least smoke -rose from the fireplace.</p> - -<p>At that time the four guardian angels of the world -came from the four points of the compass, and kept watch -by the fireplace. The archangel Brahma held over it a -canopy of state. The archangel Sakka put the sticks -together and lighted the fire. By their divine power the -gods, gathering so much of the Sap of life as would suffice -for the support of all the men and angels of the four -continents, and their circumjacent two thousand isles—as -easily as a man crushing the honey-comb formed round -a stick would take the honey—they infused it into the -milk-rice. At other times the gods infused the Sap of -life into each mouthful of rice as he took it; but on the -day of his Buddhahood, and on the day of his Death, -they infused it into the very vessel-full of rice itself.</p> - -<p>Sujātā, seeing that so many wonders appeared to her -on this one day, said to her slave-girl Puṇṇā, “Friend -Puṇṇā! Very gracious is our god to-day! Never before -have I seen such a wonder. Go at once and keep watch -by the holy place.” “Very good, my lady,” replied she; -and ran and hastened to the foot of the tree.</p> - -<p>Now the Bodisat had seen that night five dreams, and -on considering their purport he had drawn the conclusion, -“Verily this day I shall become a Buddha.” And at the -end of the night he washed and dressed himself, and<span class="pagenum" id="Page_93">93</span> -waiting till the time should come to go round begging -his food, he went early, and sat at the foot of that tree, -lighting it all up with his glory.</p> - -<p>And Puṇṇā coming there saw the Bodisat sitting at the -foot of the tree and lighting up all the region of the East; -and she saw the whole tree in colour like gold from the -rays issuing from his body. And she thought, “To-day -our god, descending from the tree, is seated to receive our -offering in his own hand.” And excited with joy, she -returned quickly, and announced this to Sujātā. Sujātā, -delighted at the news, gave her all the ornaments befitting -a daughter, saying, “To-day, from this time forth, -be thou to me in the place of an elder daughter!”</p> - -<p>And since, on the day of attaining Buddhahood, it is -proper to receive a golden vessel worth a hundred thousand, -she conceived the idea, “We will put the milk-rice -into a vessel of gold.” And sending for a vessel of gold -worth a hundred thousand, she poured out the well-cooked -food to put it therein. All the rice-milk flowed into the -vessel, like water from a lotus leaf, and filled the vessel -full. Taking it she covered it with a golden dish, and -wrapped it in a cloth. And adorning herself in all her -splendour, she put the vessel on her head, and went with -great dignity to the Nigrodha-tree. Seeing the Bodisat, -she was filled with exceeding joy, taking him for the -tree-god; and advanced, bowing, from the spot whence -she saw him. Taking the vessel from her head, she uncovered -it; and fetching sweet-scented water in a golden -vase, she approached the Bodisat, and stood by.</p> - -<p>The earthenware pot given him by the archangel -Ghaṭikāra, which had never till then left him, disappeared -at that moment. Not seeing his pot, the Bodisat -stretched out his right hand, and took the water. Sujātā -placed the vessel, with the milk-rice in it, in the hand -of the Great Being. The Great Being looked at her. -Pointing to the food, she said, “O, my lord! accept<span class="pagenum" id="Page_94">94</span> -what I have offered thee, and depart whithersoever seemeth -to thee good.” And adding, “May there arise to thee as -much joy as has come to me!” she went away, valuing -her golden vessel, worth a hundred thousand, at no more -than a dried leaf.</p> - -<p>But the Bodisat rising from his seat, and leaving the -tree on the right hand, took the vessel and went to the -bank of the Nerañjara river, down into which on the -day of their complete Enlightenment so many thousand -Bodisats had gone. The name of that bathing place is -the Supatiṭṭhita ferry. Putting the vessel on the bank, -he descended into the river and bathed.</p> - -<p>And having dressed himself again in the garb of the -Arahats worn by so many thousand Buddhas, he sat -down with his face to the East; and dividing the rice -into forty-nine balls of the size of so many single-seeded -Palmyra fruits, he ate all that sweet milk-rice without -any water.<a id="FNanchor_200" href="#Footnote_200" class="fnanchor">200</a> Now that was the only food he had for forty-nine -days, during the seven times seven days he spent, -after he became a Buddha, at the foot of the Tree of -Wisdom. During all that time he had no other food; -he did not bathe; nor wash his teeth; nor feel the -cravings of nature. He lived on the joy arising from -intense Meditation, on the joy arising from the Noble -Path, on the joy arising from the Fruit thereof.</p> - -<p>But when he had finished eating that milk-rice, he took -the golden vessel, and said, “If I shall be able to-day to -become a Buddha, let this pot go up the stream; if not, -let it go down the stream!” and he threw it into the water. -And it went, in spite of the stream, eighty cubits up the -river in the middle of the stream, all the way as quickly as -a fleet horse. And diving into a whirlpool it went to the -palace of Kāḷa Nāgarāja (the Black Snake King); and -striking against the bowls from which the three previous<span class="pagenum" id="Page_95">95</span> -Buddhas had eaten, it made them sound “click! click!” -and remained stationary as the lowest of them. Kāḷa, -the snake-king, hearing the noise, exclaimed, “Yesterday -a Buddha arose, now to-day another has arisen;” and he -continued to praise him in many hundred stanzas.</p> - -<p>But the Bodisat spent the heat of the day in a grove of -sāla-trees in full bloom on the bank of the river. And in -the evening, when the flowers droop on the stalks, he -proceeded, like a lion when it is roused, towards the Tree -of Wisdom, along a path five or six hundred yards wide, -decked by the gods. The Snakes, and Genii, and Winged -Creatures,<a id="FNanchor_201" href="#Footnote_201" class="fnanchor">201</a> and other superhuman beings, offered him -sweet-smelling flowers from heaven, and sang heavenly -songs. The ten thousand world-systems became filled -with perfumes and garlands and shouts of approval.</p> - -<p>At that time there came from the opposite direction a -grass-cutter named Sotthiya, carrying grass; and recognizing -the Great Being, he gave him eight bundles of -grass. The Bodisat took the grass; and ascending the -rising ground round the Bo-tree, he stood at the South -of it, looking towards the North. At that moment the -Southern horizon seemed to descend below the level of -the lowest hell, and the Northern horizon mounting up -seemed to reach above the highest heaven.</p> - -<p>The Bodisat, saying, “This cannot, I think, be the -right place for attaining Buddhahood,” turned round it, -keeping it on the right hand; and went to the Western -side, and stood facing the East. Then the Western horizon -seemed to descend beneath the lowest hell, and the -Eastern horizon to ascend above the highest heaven; -and to him, where he was standing, the earth seemed<span class="pagenum" id="Page_96">96</span> -to bend up and down like a great cart wheel lying -on its axis when its circumference is trodden on.</p> - -<p>The Bodisat, saying, “This cannot, I think, be the -right place for attaining Buddhahood,” turned round it, -keeping it on the right hand; and went to the Northern -side, and stood facing the South. Then the Northern -horizon seemed to descend beneath the lowest hell, and -the Southern horizon to ascend above the highest heaven.</p> - -<p>The Bodisat, saying, “This cannot, I think, be the -right place for attaining Buddhahood,” turned round it, -keeping it on the right hand; and went to the Western -side, and stood facing towards the East. Now in the -East is the place where all the Buddhas have sat cross-legged; -and that place neither trembles nor shakes.</p> - -<p>The Great Being, perceiving, “This is the steadfast -spot chosen by all the Buddhas, the spot for the throwing -down of the temple of sin,” took hold of the grass by -one end, and scattered it there. And immediately there -was a seat fourteen cubits long. For those blades of -grass arranged themselves in such a form as would be -beyond the power of even the ablest painter or carver to -design.</p> - -<p>The Bodisat turning his back upon the trunk of the -Bo-tree, and with his face towards the East, made the -firm resolve, “My skin, indeed, and nerves, and bones, -may become arid, and the very blood in my body may -dry up; but till I attain to complete insight, this seat I -will not leave!” And he sat himself down in a cross-legged -position, firm and immovable, as if welded with a -hundred thunderbolts.</p> - -<p>At that time the angel Māra, thinking, “Siddhattha -the prince wants to free himself from my dominion. I -will not let him get free yet!” went to the hosts of his -angels, and told the news. And sounding the drum, -called “Satan’s War-cry,” he led forth the army of Satan.</p> - -<p>That army of Māra stretches twelve leagues before him,<span class="pagenum" id="Page_97">97</span> -twelve leagues to right and left of him, behind him it -reaches to the rocky limits of the world, above him it is -nine leagues in height; and the sound of its war-cry is -heard, twelve leagues away, even as the sound of an -earthquake.</p> - -<p>Then Māra, the angel, mounted his elephant, two hundred -and fifty leagues high, named, “Girded with mountains.” -And he created for himself a thousand arms, and -seized all kinds of weapons. And of the remainder, too, -of the army of Māra, no two took the same weapon; but -assuming various colours and various forms, they went on -to overwhelm the Great Being.</p> - -<p>But the angels of the ten thousand world-systems continued -speaking the praises of the Great Being. Sakka, -the king of the angels, stood there blowing his trumpet -Vijayuttara. Now that trumpet is a hundred and twenty -cubits long, and can itself cause the wind to enter, and -thus itself give forth a sound which will resound for four -months, when it becomes still. The Great Black One, the -king of the Nāgas, stood there uttering his praises in -many hundred stanzas. The archangel Mahā Brahma -stood there, holding over him the white canopy of state. -But as the army approached and surrounded the seat -under the Bo-tree, not one of the angels was able to stay, -and they fled each one from the spot where the army met -them. The Black One, the king of the Nāgas, dived into -the earth, and went to Mañjerika, the palace of the Nāgas, -five hundred leagues in length, and lay down, covering -his face with his hands. Sakka, taking the Vijayuttara -trumpet on his back, stopped on the rocky verge of the -world. Mahā Brahma, putting the white canopy of state -on to the summit of the rocks at the end of the earth, -went to the world of Brahma. Not a single deity was -able to keep his place. The Great Being sat there alone.</p> - -<p>But Māra said to his host, “Friends! there is no other -man like Siddhattha, the son of Suddhodana. We cannot<span class="pagenum" id="Page_98">98</span> -give him battle face to face. Let us attack him from behind!” -The Great Being looked round on three sides, -and saw that all the gods had fled, and their place was -empty. Then beholding the hosts of Māra coming thick -upon him from the North, he thought, “Against me -alone this mighty host is putting forth all its energy -and strength. No father is here, nor mother, nor brother, -nor any other relative to help me. But those ten cardinal -virtues have long been to me as retainers fed from -my store. So, making the virtues my shield, I must -strike this host with the sword of virtue, and thus overwhelm -it!” And so he sat meditating on the Ten Perfections.<a id="FNanchor_202" href="#Footnote_202" class="fnanchor">202</a></p> - -<p>Then Māra the angel, saying, “Thus will I drive away -Siddhattha,” caused a whirlwind to blow. And immediately -such winds rushed together from the four corners -of the earth as could have torn down the peaks of mountains -half a league, two leagues, three leagues high—could -have rooted up the shrubs and trees of the forest—and -could have made of the towns and villages around -one heap of ruins. But through the majesty of the -goodness of the Great Being, they reached him with their -power gone, and even the hem of his robe they were unable -to shake.</p> - -<p>Then saying, “I will overwhelm him with water and -so slay him,” he caused a mighty rain to fall. And -the clouds gathered, overspreading one another by hundreds -and by thousands, and poured forth rain; and by -the violence of the torrents the earth was saturated; -and a great flood, overtopping the trees of the forest, -approached the Great Being. But it was not able to wet -on his robe even the space where a dew-drop might fall.</p> - -<p>Then he caused a storm of rocks to fall. And mighty, -mighty, mountain peaks came through the air, spitting<span class="pagenum" id="Page_99">99</span> -forth fire and smoke. But as they reached the Great -Being, they changed into bouquets of heavenly flowers.</p> - -<p>Then he raised a storm of deadly weapons. And they -came—one-edged, and two-edged swords, and spears, and -arrows—smoking and flaming through the sky. But as -they reached the Great Being, they became flowers from -heaven.</p> - -<p>Then he raised a storm of charcoal. But the embers, -though they came through the sky as red as red Kiŋsuka -flowers, were scattered at the feet of the future Buddha as -heavenly flowers.</p> - -<p>Then he raised a storm of ashes; and the ashes came -through the air exceeding hot, and in colour like fire; but -they fell at the feet of the future Buddha as the dust of -sandal-wood.</p> - -<p>Then he raised a storm of sand; and the sand, exceeding -fine, came smoking and flaming through the air; but it -fell at the feet of the future Buddha as heavenly flowers.</p> - -<p>Then he raised a storm of mud. And the mud came -smoking and flaming through the air; but it fell at the -feet of the future Buddha as heavenly perfume.</p> - -<p>Then saying, “By this I will terrify Siddhattha, and -drive him away!” he brought on a thick darkness. And -the darkness became fourfold: but when it reached the -future Buddha, it disappeared as darkness does before the -brightness of the sun.</p> - -<p>Thus was Māra unable by these nine—the wind, and -the rain, and the rocks, and the weapons, and the charcoal, -and the ashes, and the sand, and the mud, and the -darkness—to drive away the future Buddha. So he -called on his host, and said, “Why stand you still? -Seize, or slay, or drive away this prince!” And himself -mounted the Mountain-girded, and seated on his back, he -approached the future Buddha, and cried out, “Get up, -Siddhattha, from that seat! It does not belong to thee! -It is meant for me!”</p> - -<p><span class="pagenum" id="Page_100">100</span></p> - -<p>The Great Being listened to his words, and said, -“Māra! it is not by you that the Ten Cardinal Virtues -have been perfected, nor the lesser Virtues, nor the -higher Virtues. It is not you who have sacrificed yourself -in the five great Acts of Self-renunciation, who have -diligently sought after Knowledge, and the Salvation of -the world, and the attainment of Wisdom. This seat does -not belong to thee, it is to me that it belongs.”</p> - -<p>Then the enraged Māra, unable to endure the vehemence -of his anger, cast at the Great Being that -Sceptre-javelin of his, the barb of which was in shape -as a wheel. But it became a garland of flowers, and -remained as a canopy over him, whose mind was bent -upon good.</p> - -<p>Now at other times, when that Wicked One throws his -Sceptre-javelin, it cleaves asunder a pillar of solid rock as -if it were the tender shoot of a bambū. When, however, -it thus turned into a garland-canopy, all the host of Māra -shouted, “Now he shall rise from his seat and flee!” -and they hurled at him huge masses of rock. But these -too fell on the ground as bouquets at the feet of Him -whose mind was bent upon good!</p> - -<p>And the angels stood on the edge of the rocks that -encircle the world; and stretching forwards in amazement, -they looked on, saying, “Lost! lost is Siddhattha -the Prince, the glorious and beautiful! What can he -do to save himself!”</p> - -<p>Then the Great Being exclaimed, “I have reached the -throne on which sit the Buddhas-to-be when they are -perfect in all goodness, on that day when they shall reach -Enlightenment.”</p> - -<p>And he said to Māra, standing there before him, “Māra, -who is witness that thou hast given alms?”</p> - -<p>And Māra stretched forth his hand to the hosts of his -followers, and said, “So many are my witnesses.”</p> - -<p>And that moment there arose a shout as the sound of<span class="pagenum" id="Page_101">101</span> -an earthquake from the hosts of the Evil One, saying, “I -am his witness! I am his witness!”</p> - -<p>Then the Tempter addressed the Great Being, and said, -“Siddhattha! who is witness that thou hast given alms?”</p> - -<p>And the Great Being answered, “Thou hast living -witnesses that thou hast given alms: and I have in this -place no living witness at all. But not counting the -alms I have given in other births, let this great and -solid earth, unconscious though it be, be witness of the -seven hundredfold great alms I gave when I was born as -Wessantara!”</p> - -<p>And withdrawing his right hand from beneath his robe, -he stretched it forth towards the earth, and said, “Are -you, or are you not witness of the seven hundredfold -great gift I gave in my birth as Wessantara?”</p> - -<p>And the great Earth uttered a voice, saying, “I am -witness to thee of that!” overwhelming as it were the -hosts of the Evil One as with the shout of hundreds of -thousands of foes.</p> - -<p>Then the mighty elephant “Girded with mountains,” -as he realized what the generosity of Wessantara had been, -fell down on his knees before the Great Being. And the -army of Māra fled this way and that way, so that not even -two were left together: throwing off their clothes and -their turbans, they fled, each one straight on before him.</p> - -<p>But the heavenly hosts, when they saw that the army -of Māra had fled, cried out, “The Tempter is overcome! -Siddhattha the Prince has prevailed! Come, let us -honour the Victor!” And the Nāgas, and the Winged -Creatures, and the Angels, and the Archangels, each -urging his comrades on, went up to the Great Being at -the Bo-tree’s foot, and as they came,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">274. At the Bo-tree’s foot the Nāga bands</div> - <div class="verse indent4">Shouted, for joy that the Sage had won;</div> - <div class="verse indent4">“The Blessed Buddha—he hath prevailed!</div> - <div class="verse indent4">And the Tempter is overthrown!”</div><span class="pagenum" id="Page_102">102</span> -</div><div class="stanza"> - <div class="verse">275. At the Bo-tree’s foot the Winged Ones</div> - <div class="verse indent4">Shouted, for joy that the Sage had won;</div> - <div class="verse indent4">“The Blessed Buddha—he hath prevailed!</div> - <div class="verse indent4">And the Tempter is overthrown!”</div> -</div><div class="stanza"> - <div class="verse">276. At the Bo-tree’s foot the Angel hosts</div> - <div class="verse indent4">Shouted, for joy that the Sage had won;</div> - <div class="verse indent4">“The Blessed Buddha—he hath prevailed!</div> - <div class="verse indent4">And the Tempter is overthrown!”</div> -</div><div class="stanza"> - <div class="verse">277. At the Bo-tree’s foot the Brahma Gods</div> - <div class="verse indent4">Shouted, for joy that the Sage had won;</div> - <div class="verse indent4">“The Blessed Buddha—he hath prevailed!</div> - <div class="verse indent4">And the Tempter is overthrown!”</div> -</div></div></div> - -<p>The other gods, too, in the ten thousand world-systems, -offered garlands and perfumes and uttered his praises -aloud.</p> - -<p>It was while the sun was still above the horizon, that -the Great Being thus put to flight the army of the Evil -One. Then, whilst the Bo-tree paid him homage, as it were, -by its shoots like sprigs of red coral falling over his robe, -he acquired in the first watch of the night the Knowledge -of the Past, in the middle watch the Knowledge of the -Present, and in the third watch the Knowledge of the -Chain of Causation which leads to the Origin of Evil.<a id="FNanchor_203" href="#Footnote_203" class="fnanchor">203</a></p> - -<p>Now on his thus revolving this way and that way, and -tracing backwards and forwards, and thoroughly realizing -the twelvefold Chain of Causation, the ten thousand -world-systems quaked twelve times even to their ocean -boundaries. And again, when the Great Being, making -the ten thousand world-systems to shout for joy, attained -at break of day to complete Enlightenment, the whole -ten thousand world-systems became glorious as on a festive -day. The streamers of the flags and banners raised -on the edge of the rocky boundary to the East of the world<span class="pagenum" id="Page_103">103</span> -reached to the very West; and so those on the West -and North, and South, reached to the East, and South, and -North; while in like manner those of flags and banners -on the surface of the earth reached to the highest heaven, -and those of flags and banners in heaven swept down upon -the earth. Throughout the universe flowering trees put -forth their blossoms, and fruit-bearing trees were loaded -with clusters of fruit; the trunks and branches of trees, and -even the creepers, were covered with bloom; lotus wreaths -hung from the sky; and lilies by sevens sprang, one -above another, even from the very rocks. The ten thousand -world-systems as they revolved seemed like a mass -of loosened wreaths, or like a nosegay tastefully arranged: -and the great Voids between them, the hells whose darkness -the rays of seven suns had never been able to disperse, -became filled with light. The waters of the Great -Ocean became sweet, down to its profoundest depths; and -the rivers were stayed in their course. The blind from -birth received their sight; the deaf from birth heard -sound; the lame from birth could use their feet; and -chains and bonds were loosed, and fell away.<a id="FNanchor_204" href="#Footnote_204" class="fnanchor">204</a></p> - -<p>It was thus in surpassing glory and honour, and with -many wonders happening around, that he attained Omniscience, -and gave vent to his emotion in the Hymn of -Triumph, sung by all the Buddhas.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">278. Long have I wandered! long!</div> - <div class="verse indent4">Bound by the Chain of Life,</div> - <div class="verse indent6">Through many births:</div> - <div class="verse indent4">Seeking thus long, in vain,</div> - <div class="verse indent4">“Whence comes this Life in man, his Consciousness, his Pain!”</div> - <div class="verse indent4">And hard to bear is Birth,</div> - <div class="verse indent4">When pain and death but lead to Birth again.</div><span class="pagenum" id="Page_104">104</span> -</div><div class="stanza"> - <div class="verse indent6">Found! It is found!</div> - <div class="verse indent4">O Cause of Individuality!</div> - <div class="verse indent4">No longer shalt thou make a house for me:</div> - <div class="verse indent6">Broken are all thy beams.</div> - <div class="verse indent4">Thy ridge-pole shattered!</div> - <div class="verse indent4">Into Nirvāna now my mind has past:</div> - <div class="verse indent6">The end of cravings has been reached at last!<a id="FNanchor_205" href="#Footnote_205" class="fnanchor">205</a></div> -</div></div></div> -<hr class="chap" /> - -<p><span class="pagenum" id="Page_105">105</span></p> - - - -<h3 id="THE_PROXIMATE_OR_LAST_EPOCH">THE PROXIMATE OR LAST EPOCH.<a id="FNanchor_206" href="#Footnote_206" class="fnanchor">206</a></h3> - - -<p>Now whilst he was still seated there, after he had sung -the Hymn of Triumph, the Blessed One thought, “It is -in order to attain to this throne of triumph that I have -undergone successive births for so long a time,<a id="FNanchor_207" href="#Footnote_207" class="fnanchor">207</a> that I -severed my crowned head from my neck and gave it -away, that I tore out my darkened eyes and my heart’s -flesh and gave them away, that I gave away to serve -others such sons as Jāli the Prince, and such daughters -as Kaṇhā Jinā the Princess, and such wives as Maddī the -Queen. This seat is a throne of triumph to me, and a -throne of glory; while seated on it my aims have been -fulfilled: I will not leave it, yet.” And he sat there -absorbed in many thoughts<a id="FNanchor_208" href="#Footnote_208" class="fnanchor">208</a> for those seven days referred -to in the text, beginning, “And then the Blessed One -sat motionless for seven days, realizing the bliss of -Nirvāna.”</p> - -<p>Now certain of the angels began to doubt, thinking, -“There must be something more Siddhattha has to do -this day, for he still lingers seated there.” The Master, -knowing their thoughts, and to appease their doubts, -rose into the air, and performed the miracle of making -another appearance like unto himself.<a id="FNanchor_209" href="#Footnote_209" class="fnanchor">209</a></p> - -<p>And the Master having thus by this miracle dispelled -the angels’ doubts, stood a little to the North-east of the<span class="pagenum" id="Page_106">106</span> -throne, thinking, “It was on that throne that I attained -omniscience.” And he thus spent seven days gazing -steadfastly at the spot where he had gained the result of -the deeds of virtue fulfilled through such countless years. -And that spot became known as the Dāgaba of the Steadfast -Gaze.</p> - -<p>Then he created between the throne and the spot where -he had stood a cloistered walk, and he spent seven days -walking up and down in that jewelled cloister which -stretched from East to West. And that spot became -known as the Dāgaba of the Jewelled Cloister.</p> - -<p>But for the fourth week the angels created to the -North-west of the Bo-tree a house of gems; and he spent -the week seated there cross-legged, and thinking out the -Abhidhamma Pitaka both book by book and generally -in respect of the origin of all things as therein explained. -(But the Abhidhammikas<a id="FNanchor_210" href="#Footnote_210" class="fnanchor">210</a> say that House of Gems here -means either a mansion built of the seven kinds of jewels, -or the place where the seven books were thought out: -and as they give these two explanations of the passage, -both should be accepted as correct.)</p> - -<p>Having thus spent four weeks close to the Bo-tree, he -went, in the fifth week, to the Shepherd’s Nigrodha-tree: -and sat there meditating on the Truth, and enjoying the -sweetness of Nirvāna.<a id="FNanchor_211" href="#Footnote_211" class="fnanchor">211</a></p> - -<p>Now at that time the angel Māra thought to himself, -“So long a time have I followed this man seeking some -fault in him, and find no sin in him; and now, indeed, he -is beyond my power.” And overcome with sorrow he sat -down on the highway, and as he thought of the following -sixteen things he drew sixteen lines on the ground. -Thinking, “I did not attain, as he did, to the perfection of<span class="pagenum" id="Page_107">107</span> -Charity; therefore I have not become like him,” he drew -one line. Then thinking, “I did not attain, as he did, -to the Perfections of Goodness, and Self-sacrifice, and -Wisdom, and Exertion, and Longsuffering, and Truth, -and Resolution, and Kindness, and Equanimity;<a id="FNanchor_212" href="#Footnote_212" class="fnanchor">212</a> therefore -I have not become like him,” he drew nine more lines. -Then thinking, “I did not attain the Ten Perfections, -the conditions precedent to the acquisition of the extraordinary -knowledge of objects of sense, and therefore -I have not become like him,” he drew the eleventh line. -Then thinking, “I did not attain to the Ten Perfections, -the conditions precedent to the acquisition of the extraordinary -knowledge of inclinations and dispositions, of -the attainment of compassion, of the double miracle, of -the removal of hindrances, and of omniscience; therefore -I have not become like him,” he drew the five other lines. -And so he sat on the highway, drawing sixteen lines for -these sixteen thoughts.</p> - -<p>At that time Craving, Discontent, and Lust,<a id="FNanchor_213" href="#Footnote_213" class="fnanchor">213</a> the three -daughters of Māra, could not find their father, and were -looking for him, wondering where he could be. And -when they saw him, sad at heart, writing on the ground, -they went up to him, and asked, “Why, dear, are you sad -and sorrowful?”</p> - -<p>And he answered, “Beloved, this illustrious mendicant -is escaping from my power. Long have I watched, but -in vain, to find some fault in him. Therefore it is that I -am sad and sorrowful.”</p> - -<p>“Be that as it may,” replied they, “think not so. We -will subject him to our influence, and come back bringing -him captive with us.”</p> - -<p>“Beloved,” said he, “you cannot by any means bring -him under your influence; he stands firm in faith, unwavering.”</p> - -<p><span class="pagenum" id="Page_108">108</span></p> - -<p>“But we are women,” was the reply; “this moment -we will bring him bound by the allurements of passion. -Do not you be so grieved.”</p> - -<p>So they approached the Blessed One, and said, “O, -holy man, upon thee we humbly wait!”</p> - -<p>But the Blessed One neither paid any attention to their -words, nor raised his eyes to look at them. He sat -plunged in the joy of Nirvāna, with a mind made free -by the complete extinction of sin.</p> - -<p>Then the daughters of Māra considered with themselves: -“Various are men’s tastes. Some fall in love -with virgins, some with young women, some with mature -women, some with older women. We will tempt him -in various forms.” So each of them assumed the appearance -of a hundred women,—virgins, women who had -never had a child, or only once, or only twice, middle-aged -women, older women,—and six times they went up -to the Blessed One, and professed themselves his humble -handmaidens; and to that even the Blessed One paid no -attention, since he was made free by the complete extinction -of sin.</p> - -<p>Now, some teachers say that when the Blessed One saw -them approaching in the form of elderly women, he commanded, -saying, “Let these women remain just as they -are, with broken teeth and bald heads.” This should not -be believed, for the Master issues not such commands.</p> - -<p>But the Blessed One said, “Depart ye! Why strive -ye thus? Such things might be done in the presence of -men who linger in the paths of sin; but I have put away -lust, have put away ill-will, have put away folly.” And -he admonished them in those two verses from the Chapter -on the Buddha in the Scripture-Verses:</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">280. No one can e’er disturb his self-control</div> - <div class="verse indent4">Whose inward victories, once gained, are neverlost.</div><span class="pagenum" id="Page_109">109</span> - <div class="verse indent4">That Sinless One, the Wise, whose mind embraces all—</div> - <div class="verse indent4">How—by what guile—what sin—can you allure him to his fall?</div> -</div><div class="stanza"> - <div class="verse">281. He who has no ensnaring, venomous desire;</div> - <div class="verse indent4">No craving wants to lead him aught astray:</div> - <div class="verse indent4">The Sinless One, the Wise, whose mind embraces all—</div> - <div class="verse indent4">How—by what guile—what sin—can you allure him to his fall?<a id="FNanchor_214" href="#Footnote_214" class="fnanchor">214</a></div> -</div></div></div> - -<p>And thus these women returned to their father, confessing -that he had spoken truth when he had said that -the Blessed One was not by any means to be led away -by any unholy desire.</p> - -<p>But the Blessed One, when he had spent a week at that -spot, went on to the Mucalinda-tree. There he spent a -week, Mucalinda, the snake-king, when a storm arose, -shielding him with seven folds of his hood, so that the -Blessed One enjoyed the bliss of salvation as if he had -been resting in a pleasant chamber, remote from all disturbance. -Thence he went away to a Rājāyatana-tree, -and there also sat down enjoying the bliss of salvation. -And so seven weeks passed away, during which he experienced -no bodily wants, but fed on the joy of Meditation, -the joy of the Paths, and the joy of the Fruit thereof -(that is, of Nirvāna).<a id="FNanchor_215" href="#Footnote_215" class="fnanchor">215</a></p> - -<p>Now, as he sat there on the last day of the seven weeks—the -forty-ninth day—he felt a desire to bathe his face. -And Sakka, the king of the gods, brought a fruit of the -Myrobolan-tree, and gave him to eat. And Sakka, too, -provided a tooth-cleanser of the thorns of the snake-creeper, -and water to bathe his face. And the Master<span class="pagenum" id="Page_110">110</span> -used the tooth-cleanser, and bathed his face, and sat him -down there at the foot of the tree.</p> - -<p>At that time two merchants, Tapassu and Bhalluka by -name, were travelling from Orissa to Central India<a id="FNanchor_216" href="#Footnote_216" class="fnanchor">216</a> with -five hundred carts. And an angel, a blood relation of -theirs, stopped their carts, and moved their hearts to offer -food to the Master. And they took a rice cake, and a -honey cake, and went up to the Master, and said, “O, -Blessed One! have mercy upon us, and accept this -food.”</p> - -<p>Now, on the day when he had received the sweet rice-milk, -his bowl had disappeared;<a id="FNanchor_217" href="#Footnote_217" class="fnanchor">217</a> so the Blessed One -thought, “The Buddhas never receive food in their hands. -How shall I take it?” Then the four Guardian Angels -knew his thought, and, coming from the four corners of -heaven, they brought bowls made of sapphire. And the -Blessed One accepted them. Then they brought four -other bowls, made of jet; and the Blessed One, out of -kindness to the four angels, received the four, and, placing -them one above another, commanded, saying, “Let them -become one.” And the four closed up into one of medium -size, becoming visible only as lines round the mouth of it. -The Blessed One received the food into that new-created -bowl, and ate it, and gave thanks.</p> - -<p>The two brothers took refuge in the Buddha, the Truth, -and the Order, and became professed disciples. Then, -when they asked him, saying, “Lord, bestow upon us -something to which we may pay reverence,” with his own -right hand he tore from his head, and gave to them, the -Hair-relics. And they built a Dāgaba in their own city, -and placed the relics within it.<a id="FNanchor_218" href="#Footnote_218" class="fnanchor">218</a></p> - -<p><span class="pagenum" id="Page_111">111</span></p> - -<p>But the Perfectly Enlightened One rose up thence, and -returned to the Shepherd’s Nigrodha-tree, and sat down -at its foot. And no sooner was he seated there, considering -the depth of the Truth which he had gained, than -there arose in his mind a doubt (felt by each of the -Buddhas as he became aware of his having arrived at -Truth) that he had not that kind of ability necessary to -explain that Truth to others.</p> - -<p>Then the great Ruler of the Brahma heavens, exclaiming, -“Alas! the world is lost! Alas! the world will be -altogether lost!” brought with him the rulers and archangels -of the heavens in tens of thousands of world-systems, -and went up to the Master, and said, “O -Blessed Lord, mayst thou proclaim the Truth! Proclaim -the Truth, O Blessed Lord!” and in other words of -like purport begged from him the preaching of the -Truth.</p> - -<p>Then the Master granted his request. And considering -to whom he should first reveal the Truth, thought at first -of Aḷāra, his former teacher, as one who would quickly -comprehend it. But, on further reflection, he perceived -that Aḷāra had been dead seven days. So he fixed on -Uddaka, but perceived that he too had died that very -evening. Then he thought of the five mendicants, how -faithfully they had served him for a time; and casting -about in his mind where they then might be, he perceived -they were at the Deer-forest in Benares. And he determined, -saying, “There I will go to inaugurate the King<span class="pagenum" id="Page_112">112</span>dom -of Righteousness.” But he delayed a few days, -begging his daily food in the neighbourhood of the Bo-tree, -with the intention of going to Benares on the full-moon -day of the month of May.</p> - -<p>And at dawn of the fourteenth day of the month, when -the night had passed away, he took his robe and his -bowl; and had gone eighteen leagues, just half way, -when he met the Hindu mendicant Upaka. And he -announced to him how he had become a Buddha; and on -the evening of that day he arrived at the hermitage near -Benares.<a id="FNanchor_219" href="#Footnote_219" class="fnanchor">219</a></p> - -<p>The five mendicants, seeing already from afar the -Buddha coming, said one to another, “Friend, here comes -the mendicant Gotama. He has turned back to a free -use of the necessaries of life, and has recovered roundness -of form, acuteness of sense, and beauty of complexion. -We ought to pay him no reverence; but as he is, after -all, of a good family, he deserves the honour of a seat. So -we will simply prepare a seat for him.”</p> - -<p>The Blessed One, casting about in his mind (by the power -that he had of knowing what was going on in the thoughts -of all beings) as to what they were thinking, knew their -thoughts. Then, concentrating that feeling of his love which -was able to pervade generally all beings in earth and -heaven, he directed it specially towards them. And the -sense of his love diffused itself through their hearts; and -as he came nearer and nearer, unable any longer to adhere to -their resolve, they rose from their seats, and bowed down -before him, and welcomed him with every mark of reverence -and respect. But, not knowing that he had become -a Buddha, they addressed him, in everything they said, -either by name, or as “Brother.” Then the Blessed One -announced to them his Buddhahood, saying, “O mendicants, -address not a Buddha by his name, or as ‘brother.<span class="pagenum" id="Page_113">113</span>’ -And I, O mendicants, am a Buddha, clear in insight, as -those who have gone before.”<a id="FNanchor_220" href="#Footnote_220" class="fnanchor">220</a></p> - -<p>Then, seated on the place prepared for him, and -surrounded by myriads of angels, he addressed the five -attendant elders, just as the moon was passing out of -conjunction with the lunar mansion in June, and taught -them in that discourse which was <cite>The Foundation of the -Kingdom of Righteousness</cite>.</p> - -<p>Of the five Elders, Kondanya the Believer<a id="FNanchor_221" href="#Footnote_221" class="fnanchor">221</a> gained in -knowledge as the discourse went on; and as it concluded, -he, with myriads of angels, had arrived at the Fruit of the -First Path.<a id="FNanchor_222" href="#Footnote_222" class="fnanchor">222</a> And the Master, who remained there for the -rainy season, sat in the <i lang="pi">wihāra</i> the next day, when the -other four had gone a-begging, talking to Vappa: and -Vappa that morning attained to the Fruit of the First -Path. And, in a similar manner, Bhaddiya on the next -day, and Mahā Nāma on the next, and Assaji on the next, -attained to the Fruit of the First Path. And, on the -fifth day, he called all five to his side, and preached to -them the discourse <cite>On the Non-existence of the Soul</cite>; and at -the end of that discourse all the five elders attained to -Nirvāna.</p> - -<p>Then the Master perceived that Yasa, a young man of -good family, was capable of entering the Paths. And at -night-time, as he was going away, having left his home in -weariness of the world, the Master called him, saying, -“Follow me, Yasa!” and on that very night he attained to -the Fruit of the First Path, and on the next day to Arahatship. -And He received also the other fifty-four, his companions, -into the order, with the formula, “Follow me!” -and caused them to attain to Arahatship.</p> - -<p>Now when there were thus in the world sixty-one persons -who had become Arahats, the Master, after the rainy season<span class="pagenum" id="Page_114">114</span> -and the Feast with which it closes were over, sent out the -sixty in different directions, with the words, “Go forth, -O mendicants, preaching and teaching.” And himself -going towards Uruvela, overcame at the Kappāsiya forest, -half way thither, the thirty young Bhadda-vaggiyan -nobles. Of these the least advanced entered the First, -and the most advanced the Third Path: and he received -them all into the Order with the formula, “Follow me!” -And sending them also forth into the regions round about, -he himself went on to Uruvela.</p> - -<p>There he overcame, by performing three thousand five -hundred miracles, the three Hindu ascetics, brothers,—Uruvela -Kassapa and the rest,—who had one thousand -disciples. And he received them into the Order with -the formula, “Follow me!” and established them in -Arahatship by his discourse, when they were seated on -the Gayā-sīsa hill, “<cite>On the Lessons to be drawn from Fire</cite>.” -And attended by these thousand Arahats, he went to the -grove called the Palm-grove, hard by Rājagaha, with the -object of redeeming the promise he had made to Bimbī-sāra -the king.<a id="FNanchor_223" href="#Footnote_223" class="fnanchor">223</a></p> - -<p>When the king heard from the keeper of the grove the -saying, “The Master is come,” he went to the Master, -attended by innumerable priests and nobles, and fell down -at the feet of the Buddha,—those sacred feet, which bore -on their surface the mystic figure of the sacred wheel, -and gave forth a halo of light like a canopy of cloth of -gold. Then he and his retinue respectfully took their -seats on one side.</p> - -<p>Now the question occurred to those priests and nobles, -“How is it, then? has the Great Mendicant entered as a -student in religion under Uruvela Kassapa, or Uruvela -Kassapa under the Great Mendicant?” And the Blessed -One, becoming aware of their thus doubting within themselves, -addressed the Elder in the verse—</p> - -<p><span class="pagenum" id="Page_115">115</span></p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">282. What hast thou seen, O dweller in Uruvela,</div> - <div class="verse indent4">That thou hast abandoned the Fire God, counting thyself poor?</div> - <div class="verse indent4">I ask thee, Kassapa, the meaning of this thing:</div> - <div class="verse indent4">How is it thou hast given up the sacrifice of fire?</div> -</div></div></div> - -<p>And the Elder, perceiving what the Blessed One intended, -replied in the verse—</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">283. Some men rely on sights, and sounds, and taste,</div> - <div class="verse indent4">Others on sensual love, and some on sacrifice;</div> - <div class="verse indent4">But this, I see, is dross so long as sin remains.</div> - <div class="verse indent4">Therefore I find no charm in offerings great or small.</div> -</div></div></div> - -<p>And (in order to make known his discipleship) he bowed -his head to the Buddha’s feet, saying, “The Blessed -Lord is my master, and I am the disciple!” And -seven times he rose into the air up to the height of -one, two, three, and so on, up to the height of seven -palm-trees; and descending again, he saluted the Buddha, -and respectfully took a seat aside. Seeing that wonder, -the multitude praised the Master, saying, “Ah! how -great is the power of the Buddhas! Even so mighty -an infidel as this has thought him worthy! Even Uruvela -Kassapa has broken through the net of delusion, and has -yielded to the successor of the Buddhas!”</p> - -<p>But the Blessed One said, “Not now only have I -overcome Uruvela Kassapa; in former ages, too, he was -conquered by me.” And he uttered in that connexion -the <cite>Mahā Nārada Kassapa Jātaka</cite>, and proclaimed the -Four Truths. And the king of Magadha, with nearly -all his retinue, attained to the Fruit of the First Path, -and the rest became lay disciples (without entering the -Paths).<a id="FNanchor_224" href="#Footnote_224" class="fnanchor">224</a></p> - -<p><span class="pagenum" id="Page_116">116</span></p> - -<p>And the king still sitting near the Master told him of -the five wishes he had had; and then, confessing his faith, -he invited the Blessed One for the next day, and rising -from his side, departed with respectful salutation.</p> - -<p>The next day all the men who dwelt in Rājagaha, -eighteen <i lang="pi">koṭis</i> in number, both those who had already seen -the Blessed One, and those who had not, came out early -from Rājagaha to the Grove of Reeds to see the successor -of the Buddhas. The road, six miles long, could not contain -them. The whole of the Grove of Reeds became like a -basket packed quite full. The multitude, beholding the -exceeding beauty of Him whose power is Wisdom, could -not contain their delight. Vaṇṇabhū was it called (that is, -the Place of Praise), for at such spots all the greater and -lesser characteristics of a Buddha, and the glorious beauty -of his person, are fated to be sung. There was not room -for even a single mendicant to get out on the road, or in -the grove, so crowded was it with the multitude gazing at -the beautiful form of the Being endowed with the tenfold -power of Wisdom.</p> - -<p>So that day they say the throne of Sakka felt hot, to -warn him that the Blessed One might be deprived of -nourishment, which should not be. And, on consideration, -he understood the reason; and he took the form of -a young Brāhman, and descended in front of the Buddha, -and made way for him, singing the praises of the Buddha, -the Truth, and the Order. And he walked in front, magnifying -the Master in these verses:</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">284. He whose passions are subdued has come to Rājagaha</div> - <div class="verse indent6">Glorious as Singī gold,—the Blessed One;</div> - <div class="verse indent6">And with him those who once were mere ascetics,</div> - <div class="verse indent4">Now all subdued in heart and freed from sin.</div><span class="pagenum" id="Page_117">117</span> -</div><div class="stanza"> - <div class="verse">285. He who is free from sin has come to Rājagaha</div> - <div class="verse indent6">Glorious as Singī gold,—the Blessed One;</div> - <div class="verse indent6">And with him those who once were mere ascetics,</div> - <div class="verse indent4">Now freed from sin and saved.</div> -</div><div class="stanza"> - <div class="verse">286. He who has crossed the flood<a id="FNanchor_225" href="#Footnote_225" class="fnanchor">225</a> has come to Rājagaha</div> - <div class="verse indent6">Glorious as Singī gold,—the Blessed One;</div> - <div class="verse indent6">And with him those who once were mere ascetics,</div> - <div class="verse indent4">But now crossed o’er the flood and freed from sin.</div> -</div><div class="stanza"> - <div class="verse">287. He whose dwelling and whose wisdom are tenfold;</div> - <div class="verse indent6">He who has seen and gained ten precious things;<a id="FNanchor_226" href="#Footnote_226" class="fnanchor">226</a></div> - <div class="verse indent6">Attended by ten hundred as a retinue,—</div> - <div class="verse indent4">The Blessed One,—has come to Rājagaha.</div> -</div></div></div> - -<p>The multitude, seeing the beauty of the young Brāhman, -thought, “This young Brāhman is exceeding fair, and yet -we have never yet beheld him.” And they said, “Whence -comes the young Brāhman, or whose son is he?” And -the young Brāhman, hearing what they said, answered in -the verse,</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">288. He who is wise, and all subdued in heart,</div> - <div class="verse indent4">The Buddha, the unequalled among men,</div> - <div class="verse indent4">The Arahat, the most happy upon earth!—</div> - <div class="verse indent6">His servant am I.</div> -</div></div></div> - -<p>Then the Master entered upon the path thus made free -by the Archangel, and entered Rājagaha attended by a<span class="pagenum" id="Page_118">118</span> -thousand mendicants. The king gave a great donation to -the Order with the Buddha at their head; and had water -brought, bright as gems, and scented with flowers, in a -golden goblet. And he poured the water over the hand -of the Buddha, in token of the presentation of the Bambu -Grove, saying, “I, my lord, cannot live without the -Three Gems (the Buddha, the Order, and the Faith). -In season and out of season I would visit the Blessed One. -Now the Grove of Reeds is far away; but this Grove of -mine, called the Bambu Grove, is close by, is easy of -resort, and is a fit dwelling-place for a Buddha. Let the -Blessed One accept it of me!”</p> - -<p>At the acceptance of this monastery the broad earth -shook, as if it said, “Now the Religion of Buddha has -taken root!” For in all India there is no dwelling-place, -save the Bambu Grove, whose acceptance caused -the earth to shake: and in Ceylon there is no dwelling-place, -save the Great Wihāra, whose acceptance caused -the earth to shake.</p> - -<p>And when the Master had accepted the Bambu Grove -Monastery, and had given thanks for it, he rose from his -seat and went, surrounded by the members of the Order, -to the Bambu Grove.</p> - -<p>Now at that time two ascetics, named Sāriputta and -Moggallāna, were living near Rājagaha, seeking after -salvation. Of these, Sāriputta, seeing the Elder Assaji -on his begging round, was pleasurably impressed by -him, and waited on him, and heard from him the verse -beginning,—</p> - -<p> -“What things soever are produced from causes.”<a id="FNanchor_227" href="#Footnote_227" class="fnanchor">227</a><br /> -</p> - -<p>And he attained to the blessings which result from con<span class="pagenum" id="Page_119">119</span>version; -and repeated that verse to his companion -Moggallāna the ascetic. And he, too, attained to the -blessings which first result from conversion. And each -of them left Sanjaya,<a id="FNanchor_228" href="#Footnote_228" class="fnanchor">228</a> and with his attendants took orders -under the Master. Of these two, Moggallāna attained -Arahatship in seven days, and Sāriputta the Elder in -half a month. And the Master appointed these two to -the office of his Chief Disciples; and on the day on -which Sāriputta the Elder attained Arahatship, he held -the so-called Council of the Disciples.<a id="FNanchor_229" href="#Footnote_229" class="fnanchor">229</a></p> - -<p>Now whilst the Successor of the Buddhas was dwelling -there in the Bambu Grove, Suddhodana the king heard -that his son, who for six years had devoted himself to -works of self-mortification, had attained to Complete Enlightenment, -had founded the Kingdom of Righteousness, -and was then dwelling at the Bambu Grove near Rājagaha. -So he said to a certain courtier, “Look you, Sir; -take a thousand men as a retinue, and go to Rājagaha, -and say in my name, ‘Your father, Suddhodana the king, -desires to see you;’ and bring my son here.”</p> - -<p>And he respectfully accepted the king’s command with -the reply, “So be it, O king!” and went quickly with a -thousand followers the sixty leagues distance, and sat -down amongst the disciples of the Sage, and at the hour -of instruction entered the Wihāra. And thinking, “Let -the king’s message stay awhile,” he stood just beyond -the disciples and listened to the discourse. And as he so -stood he attained to Arahatship, with his whole retinue, -and asked to be admitted to the Order. And the Blessed -One stretched forth his hand and said, “Come among us, -O mendicants.” And all of them that moment appeared -there, with robes and bowls created by miracle, like -Elders of a hundred years’ standing.</p> - -<p><span class="pagenum" id="Page_120">120</span></p> - -<p>Now from the time when they attain Arahatship the -Arahats become indifferent to worldly things: so he did -not deliver the king’s message to the Sage. The king, -seeing that neither did his messenger return, nor was any -message received from him, called another courtier in the -same manner as before, and sent him. And he went, and -in the same manner attained Arahatship with his followers, -and remained silent. Then the king in the same -manner sent nine courtiers each with a retinue of a -thousand men. And they all, neglecting what they had -to do, stayed away there in silence.</p> - -<p>And when the king found no one who would come and -bring even a message, he thought, “Not one of these -brings back, for my sake, even a message: who will then -carry out what I say?” And searching among all his -people he thought of Kāḷa Udāyin. For he was in everything -serviceable to the king,—intimate with him, and -trustworthy. He was born on the same day as the future -Buddha, and had been his playfellow and companion.</p> - -<p>So the king said to him, “Friend Kāḷa Udāyin, as I -wanted to see my son, I sent nine times a thousand men; -but there is not one of them who has either come back -or sent a message. Now the end of my life is not far off, -and I desire to see my son before I die. Can you help -me to see my son?”</p> - -<p>“I can, O king!” was the reply, “if I am allowed to -become a recluse.”</p> - -<p>“My friend,” said the king, “become a recluse or not -as you will, but help me to see my son!”</p> - -<p>And he respectfully received the king’s message, with -the words, “So be it, O king!” and went to Rājagaha; -and stood at the edge of the disciples at the time of the -Master’s instruction, and heard the gospel, and attained -Arahatship with his followers, and was received into the -Order.</p> - -<p>The Master spent the first Lent after he had become<span class="pagenum" id="Page_121">121</span> -Buddha at Isipatana; and when it was over went to -Uruvela and stayed there three months and overcame the -three brothers, ascetics. And on the full-moon day of -the month of January, he went to Rājagaha with a -retinue of a thousand mendicants, and there he dwelt -two months. Thus five months had elapsed since he left -Benāres, the cold season was past, and seven or eight days -since the arrival of Udāyin, the Elder.</p> - -<p>And on the full-moon day of March Udāyin thought, -“The cold season is past; the spring has come; men raise -their crops and set out on their journeys; the earth is -covered with fresh grass; the woods are full of flowers; -the roads are fit to walk on; now is the time for the Sage -to show favour to his family.” And going to the Blessed -One, he praised travelling in about sixty stanzas, that the -Sage might revisit his native town.</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">289. Red are the trees with blossoms bright,</div> - <div class="verse indent3">They give no shade to him who seeks for fruit;</div> - <div class="verse indent3">Brilliant they seem as glowing fires.</div> - <div class="verse indent3">The very season’s full, O Great One, of delights.</div> -</div><div class="stanza"> - <div class="verse">290. ‘Tis not too hot; ‘tis not too cold;</div> - <div class="verse indent3">There’s plenty now of all good things;</div> - <div class="verse indent3">The earth is clad with verdure green,</div> - <div class="verse indent3">Fit is the time, O mighty Sage!</div> -</div></div></div> - -<p>Then the Master said to him, “But why, Udāyin, do -you sing the pleasures of travelling with so sweet a voice?”</p> - -<p>“My lord!” was the reply, “your father is anxious -to see you once more; will you not show favour to your -relations?”</p> - -<p>“’Tis well said, Udāyin! I will do so. Tell the Order -that they shall fulfil the duty laid on all its members of -journeying from place to place.”</p> - -<p>Kāḷa Udāyin accordingly told the brethren. And the -Blessed One, attended by twenty thousand mendicants free<span class="pagenum" id="Page_122">122</span> -from sin—ten thousand from the upper classes in Magadha -and Anga, and ten thousand from the upper classes in -Kapilavatthu—started from Rājagaha, and travelled a -league a day; going slowly with the intention of reaching -Kapilavatthu, sixty leagues from Rājagaha, in two -months.</p> - -<p>And the Elder, thinking, “I will let the king know -that the Blessed One has started,” rose into the air and -appeared in the king’s house. The king was glad to see -the Elder, made him sit down on a splendid couch, filled -a bowl with the delicious food made ready for himself, -and gave to him. Then the Elder rose up, and made as -if he would go away.</p> - -<p>“Sit down and eat,” said the king.</p> - -<p>“I will rejoin the Master, and eat then,” said he.</p> - -<p>“Where is the Master now?” asked the king.</p> - -<p>“He has set out on his journey, attended by twenty -thousand mendicants, to see you, O king!” said he.</p> - -<p>The king, glad at heart, said, “Do you eat this; and -until my son has arrived at this town, provide him with -food from here.”</p> - -<p>The Elder agreed; and the king waited on him, and -then had the bowl cleansed with perfumed chunam, and -filled with the best of food, and placed it in the Elder’s -hand, saying, “Give it to the Buddha.”</p> - -<p>And the Elder, in the sight of all, threw the bowl into -the air, and himself rising up into the sky, took the food -again, and placed it in the hand of the Master.</p> - -<p>The Master ate it. Every day the Elder brought him -food in the same manner. So the Master himself was fed, -even on the journey, from the king’s table. The Elder, -day by day, when he had finished his meal, told the king, -“To-day the Blessed One has come so far, to-day so far.” -And by talking of the high character of the Buddha, he -made all the king’s family delighted with the Master, -even before they saw him. On that account the Blessed<span class="pagenum" id="Page_123">123</span> -One gave him pre-eminence, saying, “Pre-eminent, O -mendicants, among all those of my disciples who gained -over my family, was Kāḷa Udāyin.”</p> - -<p>The Sākyas, as they sat talking of the prospect of -seeing their distinguished relative, considered what place -he could stay in; and deciding that the Nigrodha Grove -would be a pleasant residence, they made everything -ready there. And with flowers in their hands they went -out to meet him; and sending in front the little children, -and the boys and girls of the village, and then the young -men and maidens of the royal family; they themselves, -decked of their own accord with sweet-smelling flowers -and chunam, came close behind, conducting the Blessed -One to the Nigrodha Grove. There the Blessed One sat -down on the Buddha’s throne prepared for him, surrounded -by twenty thousand Arahats.</p> - -<p>The Sākyas are proud by nature, and stubborn in their -pride. Thinking, “Siddhattha is younger than we are, -standing to us in the relation of younger brother, or -nephew, or son, or grandson,” they said to the little children -and the young people, “Do you bow down before -him, we will seat ourselves behind you.” The Blessed -One, when they had thus taken their seats, perceived -what they meant; and thinking, “My relations pay me -no reverence; come now, I must force them to do so,” he -fell into the ecstasy depending on wisdom, and rising into -the air as if shaking off the dust of his feet upon them, he -performed a miracle like unto that double miracle at the -foot of the Gaṇḍamba-tree.<a id="FNanchor_230" href="#Footnote_230" class="fnanchor">230</a></p> - -<p>The king, seeing that miracle, said, “O Blessed One! -When you were presented to Kāḷa Devala to do obeisance -to him on the day on which you were born, and I saw -your feet turn round and place themselves on the<span class="pagenum" id="Page_124">124</span> -Brāhman’s head, I did obeisance to you. That was my -first obeisance. When you were seated on your couch -in the shade of the Jambu-tree on the day of the ploughing -festival, I saw how the shadow over you did not turn, -and I bowed down at your feet. That was my second -obeisance. Now, seeing this unprecedented miracle, I -bow down at your feet. This is my third obeisance.”</p> - -<p>Then, when the king did obeisance to him, there was -not a single Sākya who was able to refrain from bowing -down before the Blessed One; and all of them did -obeisance.</p> - -<p>So the Blessed One, having compelled his relatives to -bow down before him, descended from the sky, and sat -down on the seat prepared for him. And when the -Blessed One was seated, the assembly of his relatives -yielded him pre-eminence; and all sat there at peace in -their hearts.</p> - -<p>Then a thunder-cloud poured forth a shower of rain, -and the copper-coloured water went away rumbling beneath -the earth. He who wished to get wet, did get -wet; but not even a drop fell on the body of him who -did not wish to get wet. And all seeing it became filled -with astonishment, and said one to another, “Lo! what -miracle! Lo! what wonder!”</p> - -<p>But the Teacher said, “Not now only did a shower -of rain fall upon me in the assembly of my relations, -formerly also this happened.” And in this connexion -he pronounced the story of his Birth as Wessantara.</p> - -<p>When they had heard his discourse they rose up, and -paid reverence to him, and went away. Not one of them, -either the king or any of his ministers, asked him on -leaving, “To-morrow accept your meal of us.”</p> - -<p>So on the next day the Master, attended by twenty -thousand mendicants, entered Kapilavatthu to beg. Then -also no one came to him or invited him to his house, or -took his bowl. The Blessed One, standing at the gate,<span class="pagenum" id="Page_125">125</span> -considered, “How then did the former Buddhas go on -their begging rounds in their native town? Did they go -direct to the houses of the kings, or did they beg straight -on from house to house?” Then, not finding that any of -the Buddhas had gone direct, he thought, “I, too, must -accept this descent and tradition as my own; so shall my -disciples in future, learning of me, fulfil the duty of -begging for their daily food.” And beginning at the -first house, he begged straight on.</p> - -<p>At the rumour that the young chief Siddhattha was -begging from door to door, the windows in the two-storied -and three-storied houses were thrown open, and the multitude -was transfixed at the sight. And the lady, the -mother of Rāhula, thought, “My lord, who used to go to -and fro in this very town with gilded palanquin and -every sign of royal pomp, now with a potsherd in his -hand begs his food from door to door, with shaven hair -and beard, and clad in yellow robes. Is this becoming?” -And she opened the window, and looked at the Blessed -One; and she beheld him glorious with the unequalled -majesty of a Buddha, distinguished with the Thirty-two -characteristic signs and the eighty lesser marks of a Great -Being, and lighting up the street of the city with a halo -resplendent with many colours, proceeding to a fathom’s -length all round his person.</p> - -<p>And she announced it to the king, saying, “Your son -is begging his bread from door to door;” and she magnified -him with the eight stanzas on “The Lion among -Men,” beginning—</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">291. Glossy and dark and soft and curly is his hair;</div> - <div class="verse indent3">Spotless and fair as the sun is his forehead;</div> - <div class="verse indent3">Well-proportioned and prominent and delicate is his nose;</div> - <div class="verse indent3">Around him is diffused a network of rays;—</div> - <div class="verse indent6">The Lion among Men!</div> -</div></div></div> -<p><span class="pagenum" id="Page_126">126</span></p> -<p>The king was deeply agitated; and he departed instantly, -gathering up his robe in his hand, and went -quickly and stood before the Blessed One, and said, -“Why, Master, do you put us to shame? Why do you -go begging for your food? Do you think it impossible -to provide a meal for so many monks?”</p> - -<p>“This is our custom, O king!” was the reply.</p> - -<p>“Not so, Master! our descent is from the royal race of -the Great Elected;<a id="FNanchor_231" href="#Footnote_231" class="fnanchor">231</a> and amongst them all not one chief -has ever begged his daily food.”</p> - -<p>“This succession of kings is your descent, O king! but -mine is the succession of the prophets (Buddhas), from -Dīpaŋkara and Kondanya and the rest down to Kassapa. -These, and thousands of other Buddhas, have begged their -daily food, and lived on alms.” And standing in the -middle of the street he uttered the verse—</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">292. Rise up, and loiter not!</div> - <div class="verse indent3">Follow after a holy life!</div> - <div class="verse indent6">Who follows virtue rests in bliss,</div> - <div class="verse indent6">Both in this world and in the next.”</div> -</div></div></div> - -<p>And when the verse was finished the king attained to the -Fruit of the First, and then, on hearing the following -verse, to the Fruit of the Second Path—</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">293. Follow after a holy life!</div> - <div class="verse indent3">Follow not after sin!</div> - <div class="verse indent6">Who follows virtue rests in bliss,</div> - <div class="verse indent6">Both in this world and in the next.</div> -</div></div></div> - -<p>And when he heard the story of the Birth as the Keeper -of Righteousness,<a id="FNanchor_232" href="#Footnote_232" class="fnanchor">232</a> he attained to the Fruit of the Third -Path. And just as he was dying, seated on the royal -couch under the white canopy of state, he attained to<span class="pagenum" id="Page_127">127</span> -Arahatship. The king never practised in solitude the -Great Struggle.<a id="FNanchor_233" href="#Footnote_233" class="fnanchor">233</a></p> - -<p>Now as soon as he had realized the Fruit of Conversion, -he took the Buddha’s bowl, and conducted the Blessed -One and his retinue to the palace, and served them with -savoury food, both hard and soft. And when the meal -was over, all the women of the household came and did -obeisance to the Blessed One, except only the mother of -Rāhula.</p> - -<p>But she, though she told her attendants to go and -salute their lord, stayed behind, saying, “If I am of any -value in his eyes, my lord will himself come to me; and -when he has come I will pay him reverence.”</p> - -<p>And the Blessed One, giving his bowl to the king to -carry, went with his two chief disciples to the apartments -of the daughter of the king, saying, “The king’s daughter -shall in no wise be rebuked, howsoever she may be pleased -to welcome me.” And he sat down on the seat prepared -for him.</p> - -<p>And she came quickly and held him by his ankles, and -laid her head on his feet, and so did obeisance to him, -even as she had intended. And the king told of the -fullness of her love for the Blessed One, and of her goodness -of heart, saying, “When my daughter heard, O -Master, that you had put on the yellow robes, from that -time forth she dressed only in yellow. When she heard -of your taking but one meal a day, she adopted the same -custom. When she heard that you renounced the use of -elevated couches, she slept on a mat spread on the floor. -When she heard you had given up the use of garlands -and unguents, she also used them no more. And when -her relatives sent a message, saying, ‘Let us take care -of you,’ she paid them no attention at all. Such is my -daughter’s goodness of heart, O Blessed One!”</p> - -<p><span class="pagenum" id="Page_128">128</span></p> - -<p>“’Tis no wonder, O king!” was the reply, “that she -should watch over herself now that she has you for a -protector, and that her wisdom is mature; formerly, even -when wandering among the mountains without a protector, -and when her wisdom was not mature, she watched -over herself.” And he told the story of his Birth as the -Moonsprite;<a id="FNanchor_234" href="#Footnote_234" class="fnanchor">234</a> and rose from his seat, and went away.</p> - -<p>On the next day the festivals of the coronation, and of -the housewarming, and of the marriage of Nanda, the -king’s son, were being celebrated all together. But the -Buddha went to his house, and gave him his bowl to -carry; and with the object of making him abandon the -world, he wished him true happiness; and then, rising -from his seat, departed. And (the bride) Janapada Kalyāṇī, -seeing the young man go away, gazed wonderingly at him, -and cried out, “My Lord, whither go you so quickly?” -But he, not venturing to say to the Blessed One, “Take -your bowl,” followed him even unto the Wihāra. And the -Blessed One received him, unwilling though he was, into -the Order.</p> - -<p>It was on the third day after he reached Kapilapura -that the Blessed One ordained Nanda. On the second -day the mother of Rāhula arrayed the boy in his best, -and sent him to the Blessed One, saying, “Look, dear, at -that monk, attended by twenty thousand monks, and -glorious in appearance as the Archangel Brahma! That -is your father. He had certain great treasures, which -we have not seen since he abandoned his home. Go now, -and ask for your inheritance, saying, ‘Father, I am your -son. When I am crowned, I shall become a king over all -the earth. I have need of the treasure. Give me the -treasure; for a son is heir to his father’s property.’”</p> - -<p>The boy went up to the Blessed One, and gained the -love of his father, and stood there glad and joyful, saying,<span class="pagenum" id="Page_129">129</span> -“Happy, O monk, is thy shadow!” and adding many -other words befitting his position. When the Blessed -One had ended his meal, and had given thanks, he rose -from his seat, and went away. And the child followed -the Blessed One, saying, “O monk! give me my inheritance! -give me my inheritance!”</p> - -<p>And the Blessed One prevented him not. And the -disciples, being with the Blessed One, ventured not to -stop him. And so he went with the Blessed One even up -to the grove. Then the Blessed One thought, “This -wealth, this property of his father’s, which he is asking -for, perishes in the using, and brings vexation with it! -I will give him the sevenfold wealth of the Arahats which -I obtained under the Bo-tree, and make him the heir of a -spiritual inheritance!” And he said to Sāriputta, “Well, -then, Sāriputta, receive Rāhula into the Order.”</p> - -<p>But when the child had been taken into the Order the -king grieved exceedingly. And he was unable to bear -his grief, and made it known to the Blessed One, and -asked of him a boon, saying, “If you so please, O Master, -let not the Holy One receive a son into the Order without -the leave of his father and mother.” And the Blessed -One granted the boon.</p> - -<p>And the next day, as he sat in the king’s house after -his meal was over, the king, sitting respectfully by him, -said, “Master! when you were practising austerities, an -angel came to me, and said, ‘Your son is dead!’ And I -believed him not, and rejected what he said, answering, -’My son will not die without attaining Buddhahood!’”</p> - -<p>And he replied, saying, “Why should you now have -believed? when formerly, though they showed you my -bones and said your son was dead, you did not believe -them.” And in that connexion he told the story of his -Birth as the Great Keeper of Righteousness.<a id="FNanchor_235" href="#Footnote_235" class="fnanchor">235</a> And when -the story was ended, the king attained to the Fruit of the<span class="pagenum" id="Page_130">130</span> -Third Path. And so the Blessed One established his -father in the Three Fruits; and he returned to Rājagaha -attended by the company of the brethren, and resided at -the Grove of Sītā.</p> - -<p>At that time the householder Anātha Piṇḍika, bringing -merchandise in five hundred carts, went to the house of a -trader in Rājagaha, his intimate friend, and there heard -that a Blessed Buddha had arisen. And very early in -the morning he went to the Teacher, the door being -opened by the power of an angel, and heard the Truth -and became converted. And on the next day he gave a -great donation to the Order, with the Buddha at their -head, and received a promise from the Teacher that he -would come to Sāvatthi.</p> - -<p>Then along the road, forty-five leagues in length, he -built resting-places at every league, at an expenditure of -a hundred thousand for each. And he bought the Grove -called Jetavana for eighteen koṭis of gold pieces, laying -them side by side over the ground, and erected there a -new building. In the midst thereof he made a pleasant -room for the Sage, and around it separately constructed -dwellings for the eighty Elders, and other residences with -single and double walls, and long halls and open roofs, -ornamented with ducks and quails; and ponds also he -made, and terraces to walk on by day and by night.</p> - -<p>And so having constructed a delightful residence on a -pleasant spot, at an expense of eighteen koṭis, he sent a -message to the Sage that he should come.</p> - -<p>The Master, hearing the messenger’s words, left Rājagaha -attended by a great multitude of monks, and in due -course arrived at the city of Sāvatthi. Then the wealthy -merchant decorated the monastery; and on the day on -which the Buddha should arrive at Jetavana he arrayed -his son in splendour, and sent him on with five hundred -youths in festival attire. And he and his retinue, holding -five hundred flags resplendent with cloth of five different<span class="pagenum" id="Page_131">131</span> -colours, appeared before the Sage. And behind him -Mahā-Subhaddā and Cūla-Subhaddā, the two daughters -of the merchant, went forth with five hundred damsels -carrying water-pots full of water. And behind them, -decked with all her ornaments, the merchant’s wife went -forth, with five hundred matrons carrying vessels full of -food. And behind them all the great merchant himself, -clad in new robes, with five hundred traders also dressed -in new robes, went out to meet the Blessed One.</p> - -<p>The Blessed One, sending this retinue of lay disciples -in front, and attended by the great multitude of monks, -entered the Jetavana monastery with the infinite grace -and unequalled majesty of a Buddha, making the spaces -of the grove bright with the halo from his person, as if -they were sprinkled with gold-dust.</p> - -<p>Then Anātha Piṇḍika asked him, “How, my Lord, -shall I deal with this Wihāra?”</p> - -<p>“O householder,” was the reply, “give it then to the -Order of Mendicants, whether now present or hereafter to -arrive.”</p> - -<p>And the great merchant, saying, “So be it, my Lord,” -brought a golden vessel, and poured water over the hand -of the Sage, and dedicated the Wihāra, saying, “I give -this Jetavana Wihāra to the Order of Mendicants with -the Buddha at their head, and to all from every direction -now present or hereafter to come.”<a id="FNanchor_236" href="#Footnote_236" class="fnanchor">236</a></p> - -<p>And the Master accepted the Wihāra, and giving thanks, -pointed out the advantages of monasteries, saying,—</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">294. Cold they ward, off, and heat;</div> - <div class="verse indent3">So also beasts of prey,</div> - <div class="verse indent3">And creeping things, and gnats,</div> - <div class="verse indent3">And rains in the cold season.</div> - <div class="verse indent3">And when the dreaded heat and winds</div> - <div class="verse indent3">Arise, they ward them off.</div><span class="pagenum" id="Page_132">132</span> -</div><div class="stanza"> - <div class="verse">295. To give to monks a dwelling-place,</div> - <div class="verse indent3">Wherein in safety and in peace</div> - <div class="verse indent3">To think till mysteries grow clear,</div> - <div class="verse indent3">The Buddha calls a worthy deed.</div> -</div><div class="stanza"> - <div class="verse">296. Let therefore a wise man,</div> - <div class="verse indent3">Regarding his own weal,</div> - <div class="verse indent3">Have pleasant monasteries built,</div> - <div class="verse indent3">And lodge there learned men.</div> -</div><div class="stanza"> - <div class="verse">297. Let him with cheerful mien</div> - <div class="verse indent3">Give food to them, and drink,</div> - <div class="verse indent3">And clothes, and dwelling-places</div> - <div class="verse indent3">To the upright in mind.</div> -</div><div class="stanza"> - <div class="verse">298. Then they shall preach to him the Truth,—</div> - <div class="verse indent3">The Truth, dispelling every grief,—</div> - <div class="verse indent3">Which Truth, when here a man receives,</div> - <div class="verse indent3">He sins no more, and dies away!</div> -</div></div></div> - -<p>Anātha Piṇḍika began the dedication festival from the -second day. The festival held at the dedication of -Visākhā’s building ended in four months but, Anātha -Piṇḍika dedication festival lasted nine months. At the -festival, too, eighteen koṭis were spent; so on that one -monastery he spent wealth amounting to fifty-four koṭis.</p> - -<p>Long ago, too, in the time of the Blessed Buddha -Vipassin, a merchant named Punabbasu Mitta bought that -very spot by laying golden bricks over it, and built a -monastery there a league in length. And in the time of -the Blessed Buddha Sikhin, a merchant named Sirivaḍḍha -bought that very spot by standing golden ploughshares -over it, and built there a monastery three-quarters of a -league in length. And in the time of the Blessed Buddha -Vessabhū, a merchant named Sotthiya bought that very -spot by laying golden elephant feet along it, and built a -monastery there half a league in length. And in the<span class="pagenum" id="Page_133">133</span> -time of the Blessed Buddha Kakusandha, a merchant -named Accuta also bought that very spot by laying -golden bricks over it, and built there a monastery a -quarter of a league in length. And in the time of the -Blessed Buddha Koṇāgamana, a merchant named Ugga -bought that very spot by laying golden tortoises over it, -and built there a monastery half a league in length. And -in the time of the Blessed Buddha Kassapa, a merchant -named Sumaŋgala bought that very spot by laying golden -bricks over it, and built there a monastery sixty acres in -extent. And in the time of our Blessed One, Anātha -Piṇḍika the merchant bought that very spot by laying -kahāpaṇas over it, and built there a monastery thirty -acres in extent. For that spot is a place which not one -of all the Buddhas has deserted. And so the Blessed -One lived in that spot from the attainment of omniscience -under the Bo-tree till his death. This is the Proximate -Epoch. And now we will tell the stories of all his -Births.</p> - -<p class="center smaller"> -END OF THE ACCOUNT OF THE CAUSES THAT LEAD TO THE -ATTAINMENT OF BUDDHAHOOD. -</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_134">134</span></p> - - - - -</div><div class="chapter"> -<h2>GLORY BE TO THE BLESSED, THE HOLY, THE -ALL-WISE ONE.</h2> - -<p class="center large">BOOK I.</p> - - - -<hr class="chap" /> -<h3 id="No_1_Holding_to_the_Truth">No. 1.—Holding to the Truth.<a id="FNanchor_237" href="#Footnote_237" class="fnanchor">237</a></h3> - - -<p>This discourse on the True (Apaṇṇaka), the Blessed -One delivered while at the Jetavana Wihāra, near -Sāvatthi.</p> - -<p>What was the circumstance concerning which this tale -arose? About the five hundred heretics, friends of the -Merchant.</p> - -<p>For one day, we are told, Anātha Piṇḍika the merchant -took five hundred heretics, friends of his, and had many -garlands and perfumes and ointments and oil and honey -and molasses and clothes and vestments brought, and -went to Jetavana. And saluting the Blessed One, he -offered him garlands and other things, and bestowed -medicines and clothes on the Order of Mendicants, and sat -down in a respectful and becoming manner on one side of -the Teacher.<a id="FNanchor_238" href="#Footnote_238" class="fnanchor">238</a> And those followers of wrong belief also -saluted the Blessed One, and sat down close to Anātha -Piṇḍika. And they beheld the countenance of the -Teacher like the full moon in glory; and his person<span class="pagenum" id="Page_135">135</span> -endowed with all the greater and lesser marks of honour, -and surrounded to a fathom’s length with brightness; -and also the clustering rays (the peculiar attribute of a -Buddha), which issued from him like halos, and in pairs. -Then, though mighty in voice like a young lion roaring -in his pride in the Red Rock Valley,<a id="FNanchor_239" href="#Footnote_239" class="fnanchor">239</a> or like a monsoon -thunder-cloud, he preached to them in a voice like an -archangel’s voice, perfect and sweet and pleasant to hear, a -discourse varied with many counsels,—as if he were weaving -a garland of pearls out of the stars in the Milky Way!</p> - -<p>When they had heard the Teacher’s discourse, they -were pleased at heart; and rising up, they bowed down -to the One Mighty by Wisdom, and giving up the wrong -belief as their refuge, they took refuge in the Buddha. -And from that time they were in the habit of going with -Anātha Piṇḍika to the Wihāra, taking garlands and -perfumes with them, and of hearing the Truth, and of -giving gifts, and of keeping the Precepts, and of making -confession.</p> - -<p>Now the Blessed One went back again from Sāvatthi to -Rājagaha. And they, as soon as the Successor of the -Prophets was gone, gave up that faith; and again put their -trust in heresy, and returned to their former condition.</p> - -<p>And the Blessed One, after seven or eight months, -returned to Jetavana. And Anātha Piṇḍika again brought -those men with him, and going to the Teacher honoured -him with gifts as before, and bowing down to him, seated -himself respectfully by his side. Then he told the -Blessed One that when the Successor of the Prophets had -left, those men had broken the faith they had taken, had -returned to their trust in heresy, and had resumed their -former condition.</p> - -<p>And the Blessed One, by the power of the sweet words -he had continually spoken through countless ages, opened<span class="pagenum" id="Page_136">136</span> -his lotus mouth as if he were opening a jewel-casket -scented with heavenly perfume, and full of sweet-smelling -odours; and sending forth his pleasant tones, he asked -them, saying, “Is it true, then, that you, my disciples, -giving up the Three Refuges,<a id="FNanchor_240" href="#Footnote_240" class="fnanchor">240</a> have gone for refuge to -another faith?”</p> - -<p>And they could not conceal it, and said, “It is true, O -Blessed One!”</p> - -<p>And when they had thus spoken, the Teacher said, -“Not in hell beneath, nor in heaven above, nor beyond in -the countless world-systems of the universe, is there any -one like to a Buddha in goodness and wisdom—much less, -then, a greater.” And he described to them the qualities -of the Three Gems as they are laid down in the Scripture -passages beginning, “Whatever creatures there may be, -etc., the Successor of the Prophets is announced to be -the Chief of all.” And again, “Whatsoever treasure there -be here or in other worlds,” etc. And again, “From the -chief of all pleasant things,” etc.</p> - -<p>And he said, “Whatever disciples, men or women, -have taken as their refuge the Three Gems endowed with -these glorious qualities, they will never be born in hell; -but freed from birth in any place of punishment, they -will be reborn in heaven, and enter into exceeding bliss. -You, therefore, by leaving so safe a refuge, and placing -your reliance on other teaching, have done wrong.”</p> - -<p>And here the following passages should be quoted to -show that those who, for the sake of Perfection and Salvation, -have taken refuge in the Three Gems, will not be -reborn in places of punishment:—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Those who have put their trust in Buddha,</div> - <div class="verse">They will not go to a world of pain:</div> - <div class="verse">Having put off this mortal coil,</div> - <div class="verse">They will enter some heavenly body!</div><span class="pagenum" id="Page_137">137</span> -</div><div class="stanza"> - <div class="verse">Those who have put their trust in the Truth,</div> - <div class="verse">They will not go to a world of pain:</div> - <div class="verse">Having put off this mortal coil,</div> - <div class="verse">They will enter some heavenly body!</div> -</div><div class="stanza"> - <div class="verse">Those who have put their faith in the Order,</div> - <div class="verse">They will not go to a world of pain:</div> - <div class="verse">Having put off this mortal coil,</div> - <div class="verse">They will enter some heavenly body!</div> -</div><div class="stanza"> - <div class="verse">They go to many a refuge—</div> - <div class="verse">To the mountains and the forest....</div> -</div></div></div> - -<p>(and so on down to)</p> - -<div class="poetry-container1"><div class="poetry"><div class="stanza"> - <div class="verse">Having gone to this as their refuge,</div> - <div class="verse">They are freed from every pain.<a id="FNanchor_241" href="#Footnote_241" class="fnanchor">241</a></div> -</div></div></div> - -<p>The above was not all the discourse which the Teacher -uttered to them. He also said, “Disciples! the meditation -on the Buddha, the Truth, and the Order, gives the -Entrance and the Fruit of the First Path, and of the -Second, and of the Third, and of the Fourth.” And -having in this way laid down the Truth to them, he -added, “You have done wrong to reject so great -salvation!”</p> - -<p>And here the fact of the gift of the Paths to those who -meditate on the Buddha, the Order, and the Truth, might -be shown from the following and other similar passages: -“There is one thing, O mendicants, which, if practised -with increasing intensity, leads to complete weariness of -the vanities of the world, to the end of longings, to the -destruction of excitement, to peace of mind, to higher -knowledge, to complete enlightenment, to Nirvāna. What -is that one thing? The meditation on the Buddhas.”</p> - -<p>Having thus exhorted the disciples in many ways, the -Blessed One said, “Disciples! formerly, too, men trusting<span class="pagenum" id="Page_138">138</span> -to their own reason foolishly mistook for a refuge that -which was no refuge, and becoming the prey of demons -in a wilderness haunted by evil spirits, came to a disastrous -end. Whilst those who adhered to the absolute, -the certain, the right belief, found good fortune in that -very desert.” And when he had thus spoken, he remained -silent.</p> - -<p>Then Anātha Piṇḍika, the house-lord, arose from his -seat, and did obeisance to the Blessed One, and exalted -him, and bowed down before him with clasped hands, and -said, “Now, at least, O Lord! the foolishness of these -disciples in breaking with the best refuge is made plain -to us. But how those self-sufficient reasoners were -destroyed in the demon-haunted desert, while those who -held to the truth were saved, is hid from us, though it -is known to you. May it please the Blessed One to make -this matter known to us, as one causing the full moon to -rise in the sky!”</p> - -<p>Then the Blessed One said, “O householder! it was -precisely with the object of resolving the doubts of the -world that for countless ages I have practised the Ten -Cardinal Virtues,<a id="FNanchor_242" href="#Footnote_242" class="fnanchor">242</a> and have so attained to perfect knowledge. -Listen, then, and give ear attentively, as if you -were filling up a golden measure with the most costly -essence!” Having thus excited the merchant’s attention, -he made manifest that which had been concealed by -change of birth,—setting free, as it were, the full moon -from the bosom of a dark snow-cloud.</p> - -<hr class="tb" /> - -<p>Once upon a time in the country of Kāsi and the city -of Benares, there was a king called Brahma-datta. The -Bodisat was at that time born in a merchant’s family;<span class="pagenum" id="Page_139">139</span> -and in due course he grew up, and went about trafficking -with five hundred bullock-carts. Sometimes he travelled -from east to west, and sometimes from west to east. At -Benares too there was another young merchant, stupid, -dull, and unskilful in resource.</p> - -<p>Now the Bodisat collected in Benares merchandise of -great value, and loaded it in five hundred bullock-carts, -and made them ready for a journey. And that foolish -merchant likewise loaded five hundred carts, and got -them ready to start.</p> - -<p>Then the Bodisat thought, “If this foolish young -merchant should come with me, the road will not suffice -for the thousand carts, all travelling together; the men -will find it hard to get wood and water, and the bullocks -to get grass. Either he or I ought to go on first.”</p> - -<p>And sending for him he told him as much; saying, -“We two can’t go together. Will you go on in front, -or come on after me?”</p> - -<p>And that other thought, “It will be much better for -me to go first. I shall travel on a road that is not cut -up, the oxen will eat grass that has not been touched, -and for the men there will be curry-stuffs, of which the -best have not been picked; the water will be undisturbed; -and I shall sell my goods at what price I like.” So he -said, “I, friend, will go on first.”</p> - -<p>But the Bodisat saw that it would be better to go -second: for thus it occurred to him, “Those who go in -front will make the rough places plain, whilst I shall -go over the ground they have traversed:—the old rank -grass will have been eaten by the oxen that have gone -first, whilst my oxen will eat the freshly grown and -tender shoots:—for the men there will be the sweet<span class="pagenum" id="Page_140">140</span> -curry-stuffs that have grown where the old was picked:—where -there is no water these others will dig and get -supplies, whilst we shall drink from the wells that they -have dug:—and haggling about prices too is killing -work; whereas by going afterwards, I shall sell my goods -at the prices they have established.” So seeing all these -advantages, he said, “Well, friend, you may go on first.”</p> - -<p>The foolish merchant said, “Very well, then!” yoked -his waggons and started; and in due course passed -beyond the inhabited country, and came to the border -of the wilderness.</p> - -<p>Now there are five kinds of wildernesses, those that -have become so by reason of thieves, of wild beasts, of -the want of water, of the presence of demons, and of -insufficiency of food; and of these this wilderness was -demon-haunted and waterless.<a id="FNanchor_243" href="#Footnote_243" class="fnanchor">243</a> So the merchant placed -great water-pots on his carts, and filled them with water, -and then entered the desert, which was sixty leagues -across.</p> - -<p>But, when he had reached the middle of the desert, -the demon who dwelt there thought, “I will make these -fellows throw away the water they have brought; and -having thus destroyed their power of resistance, I will -eat them every one!”</p> - -<p>So he created a beautiful carriage drawn by milk-white -bulls; and attended by ten or twelve demons with bows -and arrows, and swords and shields, in their hands, he -went to meet the merchant, seated like a lord in his -carriage,—but adorned with a garland of water-lilies, -with his hair and clothes all wet, and his carriage wheels -begrimed with mud. His attendants too went before<span class="pagenum" id="Page_141">141</span> -and after him, with their hair and clothes all wet, decked -with garlands of white lotuses, carrying bunches of red -lotuses, eating the edible stalks of water-plants, and with -drops of water and mud trickling from them.</p> - -<p>Now the chiefs of trading caravans, whenever a headwind -blows, ride in their carriage in front, surrounded by -their attendants, and thus escape the dust; and when it -blows from behind, they, in the same manner, ride behind. -At that time there was a headwind, so the merchant went -in front.</p> - -<p>As the demon saw him coming, he turned his carriage -out of the way, and greeted him kindly, saying, “Where -are you going to?”</p> - -<p>And the merchant hurrying his carriage out of the way, -made room for the carts to pass, and waiting beside him, -said to the demon, “We have come thus far from Benares. -And you I see with lotus wreaths, and water-lilies in -your hands, eating lotus stalks, soiled with dirt, and -dripping with water and mud. Pray, does it rain on the -road you have come by, and are there tanks there covered -with water-plants?”</p> - -<p>No sooner had the demon heard that, than he answered; -“What is this that you say? Yonder streak is green -forest; from thence onwards the whole country abounds -with water, it is always raining, the pools are full, and -here and there are ponds covered with lotuses.” And as -the carts passed by one after another, he asked, “Where -are you going with these carts?”</p> - -<p>“To such and such a country,” was the reply.</p> - -<p>“And in this cart, and in this, what have you got?” -said he.</p> - -<p>“Such and such things.”</p> - -<p><span class="pagenum" id="Page_142">142</span></p> - -<p>“This cart coming last comes along very heavily, what -is there in this one?”</p> - -<p>“There’s water in that.”</p> - -<p>“You have done right to bring water as far as this; -but further on there’s no need of it. In front of you -there’s plenty of water. Break the pots and pour away -the water, and go on at your ease.” Then he added, -“Do you go on, we have already delayed too long!” and -himself went on a little, and as soon as he was out of -sight, went back to the demons’ home.</p> - -<p>And that foolish merchant, in his folly, accepted the -demon’s word, and had his pots broken, and the water -poured away (without saving even a cupful), and sent on -the carts. And before them there was not the least water. -And the men, having nothing to drink, became weary. -And journeying on till sunset, they unyoked the waggons, -and ranged them in a circle, and tied the oxen to the -wheels. And there was neither water for the oxen, nor -could the men cook their rice. And the worn-out men -fell down here and there and slept.</p> - -<p>And at the end of the night the demons came up from -their demon city, and slew them all, both men and oxen, -and ate their flesh, and went away leaving their bones -behind. So on account of one foolish young merchant -these all came to destruction, and their bones were scattered -to all the points of the compass! And the five -hundred carts stood there just as they had been loaded!</p> - -<p>Now for a month and a half after the foolish merchant -had started, the Bodisat waited; and then left the city, -and went straight on till he came to the mouth of the -desert. There he filled the vessels, and laid up a plentiful -store of water, and had the drum beaten in the encamp<span class="pagenum" id="Page_143">143</span>ment -to call the men together, and addressed them thus: -“Without asking me, let not even a cupful of water be -used! There are poisonous trees in the wilderness: -without asking me, let not a leaf nor a flower nor a fruit -you have not eaten before, be eaten!” And when he had -thus exhorted his followers, he entered the desert with his -five hundred waggons.</p> - -<p>When he had reached the middle of the desert, that -demon, in the same way as before, showed himself to the -Bodisat as if he were coming from the opposite direction. -The Bodisat knew him as soon as he saw him, thinking -thus: “There is no water in this wilderness; its very -name is the arid desert. This fellow is red-eyed and bold, -and throws no shadow. The foolish merchant who went -on before me will doubtless have been persuaded by this -fellow to throw away all his water; will have been -wearied out; and, with all his people, have fallen a prey. -But he doesn’t know, methinks, how clever I am, and how -fertile in resource.”</p> - -<p>Then he said to him, “Begone! We are travelling -merchants, and don’t throw away the water we’ve got till -we see some more; and as soon as we do see it, we understand -quite well how to lighten carts by throwing ours -away!”</p> - -<p>The demon went on a little way, and when he got out -of sight, returned to his demon city. When the demons -were gone, his men said to the Bodisat, “Sir! those men -told us that yonder was the beginning of the green forest, -and from there onwards it was always raining. They had -all kinds of lotuses with them in garlands and branches, -and were chewing the edible lotus-stalks; their clothes -and hair were all wet, and they came dripping with water.<span class="pagenum" id="Page_144">144</span> -Let us throw away the water, and go on quickly with -light carts!”</p> - -<p>And when he heard what they said, the Bodisat made -the waggons halt, and collecting all his men, put the -question to them, “Have you ever heard anybody say -that there was any lake or pond in this desert?”</p> - -<p>“We never heard so.”</p> - -<p>“And now some men are saying that it rains on the -other side of that stretch of green forest. How far can a -rain-wind be felt?”</p> - -<p>“About a league, Sir.”</p> - -<p>“Now does the rain-wind reach the body of any one of -you?”</p> - -<p>“No, Sir.”</p> - -<p>“And how far off is the top of a rain-cloud visible?”</p> - -<p>“About a league, Sir.”</p> - -<p>“Now does any one of you see the top of a single -cloud?”</p> - -<p>“No one, Sir.”</p> - -<p>“How far off can a flash of lightning be seen?”</p> - -<p>“Four or five leagues, Sir.”</p> - -<p>“Now has the least flash of lightning been seen by any -one of you?”</p> - -<p>“No, Sir.”</p> - -<p>“How far off can thunder be heard?”</p> - -<p>“A league or two, Sir.”</p> - -<p>“Now has any of you heard the thunder?”</p> - -<p>“No, Sir.”</p> - -<p>“These fellows are not men, they are demons! They -must have come to make us throw away our water with -the hope of destroying us in our weakness. The foolish -young merchant who went on before us had no power of<span class="pagenum" id="Page_145">145</span> -resource. No doubt he has let himself be persuaded to -throw away his supply of water, and has fallen a prey to -those fellows. His waggons will be standing there just -as they were loaded. We shall find them to-day. Go on -as quickly as you can, and don’t throw away a single -half-pint of water!”</p> - -<p>With these words he sent them forward; and going on -he found the five hundred carts as they had been loaded, -and the bones of men and oxen scattered about. And he -had his waggons unyoked, and ranged in a circle so as to -form a strong encampment; and he had the men and -oxen fed betimes, and the oxen made to lie down in the -midst of the men. And he himself took the overseers of -the company, and stood on guard with a drawn sword -through the three watches of the night, and waited for -the dawn. And quite early the next day he saw that -everything that should be done was done, and the oxen -fed; and leaving such carts as were weak he took strong -ones, and throwing away goods of little value he loaded -goods of greater value. And arriving at the proposed -mart, he sold his merchandise for two or three times the -cost price, and with all his company returned to his own -city.</p> - -<hr class="tb" /> - -<p>And when he had told this story, the Teacher added, -“Thus, O householder, long ago those who relied on their -own reason came to destruction, while those who held to -the truth escaped the hands of the demons, went whither -they had wished to go, and got back again to their own -place.” And it was when he had become a Buddha that<span class="pagenum" id="Page_146">146</span> -he uttered the following verse belonging to this lesson on -Holding to the Truth; and thus uniting the two stories, -he said—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">1. Some speak that which none can question;</div> - <div class="verse indent3">Mere logicians speak not so.</div> - <div class="verse indent3">The wise man knows that this is so,</div> - <div class="verse indent3">And takes for true what is the truth!</div> -</div></div></div> - -<p>Thus the Blessed One taught those disciples the lesson -regarding truth. “Life according to the Truth confers -the three happy conditions of existence here below, and -the six joys of the Brahmalokas in the heaven of delight, -and finally leads to the attainment of Arahatship; but -life according to the Untrue leads to rebirth in the four -hells and among the five lowest grades of man.” He also -proclaimed the Four Truths in sixteen ways. And at the -end of the discourse on the Truths all those five hundred -disciples were established in the Fruit of Conversion.</p> - -<p>The Teacher having finished the discourse, and told the -double narrative, established the connexion,<a id="FNanchor_244" href="#Footnote_244" class="fnanchor">244</a> and summed -up the Jātaka by concluding, “The foolish young merchant -of that time was Devadatta, his men were Devadatta’s -followers. The wise young merchant’s men were -the attendants of the Buddha, and the wise young merchant -was I myself.”</p> - - -<p class="center small">END OF THE STORY ON HOLDING TO THE TRUTH.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_147">147</span></p> - - - - -<h3 id="No_2">No. 2.<br /> - -VAṆṆUPATHA JĀTAKA.<br /> - -<span class="smaller">The Sandy Road.</span></h3> - - -<p><i>“The Determined Ones,” etc.</i>—This discourse was uttered -by the Blessed One while at Sāvatthi. About what? -About a mendicant who had no perseverance.</p> - -<p>For whilst the Successor of the Prophets, we are told, -was staying at Sāvatthi, a young man of good family -dwelling there went to Jetavana, and heard a discourse -from the Teacher. And with converted heart he saw the -evil result of lusts, and entered the Order. When he had -passed the five years of noviciate, he learnt two summaries -of doctrine, and applied himself to the practice of -meditation. And receiving from the Teacher a suitable -subject as a starting-point for thought, he retired to a -forest. There he proceeded to pass the rainy season; but -after three months of constant endeavour, he was unable -to obtain even the least hint or presentiment of the attainment -of insight.<a id="FNanchor_245" href="#Footnote_245" class="fnanchor">245</a> Then it occurred to him, “The<span class="pagenum" id="Page_148">148</span> -Teacher said there were four kinds of men; I must -belong to the lowest class. In this birth there will be, I -think, neither Path nor Fruit for me. What is the good -of my dwelling in the forest? Returning to the Teacher, -I will live in the sight of the glorious person of the -Buddha, and within hearing of the sweet sound of the -Law.” And he returned to Jetavana.</p> - -<p>His friends and intimates said to him, “Brother, you -received from the Teacher a subject of meditation, and -left us to devote yourself to religious solitude; and -now you have come back, and have given yourself up -again to the pleasures of social intercourse. Have you -then really attained the utmost aim of those who have -given up the world? Have you escaped transmigration?”<a id="FNanchor_246" href="#Footnote_246" class="fnanchor">246</a></p> - -<p>“Brethren! I have gained neither the Path nor the -Fruit thereof. I have come to the conclusion that I am -fated to be a useless creature; and so have come back -and given up the attempt.”</p> - -<p>“You have done wrong, Brother! after taking vows -according to the religion of the Teacher whose firmness -is so immovable, to have given up the attempt. Come, -let us show this matter to the Buddha.” And they took -him to the Teacher.</p> - -<p>When the Teacher saw them, he said, “I see, O -mendicants! that you have brought this brother here -against his will. What has he done?”</p> - -<p>“Lord! this brother having taken the vows in so -sanctifying a faith, has abandoned the endeavour to accomplish -the aim of a member of the Order, and has come -back to us.”</p> - -<p>Then the Teacher said to him, “Is it true you have -given up trying?”</p> - -<p><span class="pagenum" id="Page_149">149</span></p> - -<p>“It is true, O Blessed One!” was the reply.</p> - -<p>“How is it, brother, that you, who have now taken the -vows according to such a system, have proved yourself -to be—not a man of few desires, contented, separate from -the world, persevering in effort—but so irresolute! Why, -formerly you were full of determination. By <em>your</em> energy -alone the men and bullocks of five hundred waggons -obtained water in the sandy desert, and were saved. -How is it that you give up trying, now?”</p> - -<p>Then by those few words that brother was established -in resolution!</p> - -<p>But the others, hearing that story, besought of the -Blessed One, saying, “Lord! We know that this brother -has given up trying now; and yet you tell how formerly -by his energy alone the men and bullocks of five hundred -waggons obtained water in the sandy desert, and were -saved. Tell us how this was.”</p> - -<p>“Listen, then, O mendicants!” said the Blessed One: -and having thus excited their attention, he made manifest -a thing concealed through change of birth.</p> - -<hr class="tb" /> - -<p>Once upon a time, when Brahma-datta was reigning in -Benares, in the country of Kāsi, the future Buddha was -born in a merchant’s family; and when he grew up, he -went about trafficking with five hundred carts.</p> - -<p>One day he arrived at a sandy desert twenty leagues -across. The sand in that desert was so fine, that when -taken in the closed fist, it could not be kept in the hand. -After the sun had risen it became as hot as a mass of -charcoal, so that no man could walk on it. Those, therefore, -who had to travel over it took wood, and water, and<span class="pagenum" id="Page_150">150</span> -oil, and rice in their carts; and travelled during the -night. And at daybreak they formed an encampment, -and spread an awning over it, and taking their meals -early, they passed the day sitting in the shade. At sunset -they supped; and when the ground had become cool, -they yoked their oxen and went on. The travelling was -like a voyage over the sea: a so-called land-pilot had to -be chosen, and he brought the caravan safe to the other -side by his knowledge of the stars.</p> - -<p>On this occasion the merchant of our story traversed -the desert in that way. And when he had passed over -fifty-nine leagues he thought, “Now in one more night -we shall get out of the sand,” and after supper he directed -the wood and water to be thrown away, and the waggons -to be yoked; and so set out. The pilot had cushions -arranged on the foremost cart, and lay down looking at -the stars, and directing them where to drive. But worn -out by want of rest during the long march, he fell asleep, -and did not perceive that the oxen had turned round and -taken the same road by which they had come.</p> - -<p>The oxen went on the whole night through. Towards -dawn the pilot woke up, and, observing the stars, called -out, “Stop the waggons, stop the waggons!” The day -broke just as they had stopped, and were drawing up the -carts in a line. Then the men cried out, “Why, this is -the very encampment we left yesterday! Our wood and -water is all gone! We are lost!” And unyoking the -oxen, and spreading the canopy over their heads, they lay -down, in despondency, each one under his waggon.</p> - -<p>But the Bodisat, saying to himself, “If I lose heart, all -these will perish,” walked about while the morning was -yet cool. And on seeing a tuft of Kusa-grass, he thought,<span class="pagenum" id="Page_151">151</span> -“This must have grown by attracting some water which -there must be beneath it.”</p> - -<p>And he made them bring a hoe and dig in that spot. -And they dug sixty cubits deep. And when they had got -thus far, the spade of the diggers struck on a rock: and -as soon as it struck, they all gave up in despair.</p> - -<p>But the Bodisat thought, “There <em>must</em> be water under -that rock,” and descending into the well, he got upon the -stone, and, stooping down, applied his ear to it, and -tested the sound of it. And he heard the sound of water -gurgling beneath. And he got out, and called his page. -“My lad, if you give up now, we shall all be lost. Don’t -you lose heart. Take this iron hammer, and go down -into the pit, and give the rock a good blow.”</p> - -<p>The lad obeyed, and though they all stood by in -despair, he went down full of determination, and struck -at the stone. And the rock split in two, and fell below, -and no longer blocked up the stream. And water rose till -its brim was the height of a palm-tree in the well. And -they all drank of the water, and bathed in it. Then they -split up their extra yokes and axles, and cooked rice, and -ate it, and fed their oxen with it. And when the sun -set, they put up a flag by the well, and went to the place -appointed. There they sold their merchandise at double -and treble profit, and returned to their own home, and -lived to a good old age, and then passed away according -to their deeds. And the Bodisat gave gifts, and did other -virtuous acts, and passed away according to his deeds.</p> - -<p><span class="pagenum" id="Page_152">152</span></p> - -<p>When the Buddha had told the story, he, as Buddha, -uttered the verse—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">2. The men of firm resolve dug on into the sand,</div> - <div class="verse indent3">Till in the very road they found whereof to drink.</div> - <div class="verse indent3">And so the wise, strong by continuing effort,</div> - <div class="verse indent3">Finds—if he weary not—Rest for his heart!</div> -</div></div></div> - -<p>When he had thus discoursed, he declared the Four -Truths. And when he had concluded, the despairing -priest was established in the highest Fruit, in Arahatship -(which is Nirvāna).</p> - -<p>After the Teacher had told the two stories, he formed -the connexion, and summed up the Jātaka, by saying, -in conclusion, “The page who at that time despaired not, -but broke the stone, and gave water to the multitude, was -this brother without perseverance: the other men were -the attendants on the Buddha; and the caravan leader was -I myself.”</p> - - -<p class="center">END OF THE STORY OF THE SANDY ROAD.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_153">153</span></p> - - - - -<h3 id="No_3">No. 3.<br /> - -SERI-VĀNIJA JĀTAKA.<br /> - -<span class="smaller">The Merchant of Sēri.</span></h3> - - -<p><i>“If you fail here,” etc.</i>—This discourse, too, the Blessed -One uttered, while staying at Sāvatthi, about a monk -who was discouraged in his efforts to obtain spiritual -enlightenment.</p> - -<p>For we are told that when he too was brought up by -the brethren in the same manner as before, the Teacher -said, “Brother! you who have given up trying, after -taking the vows according to a system so well fitted to -lead you to the Paths and Fruit thereof, will sorrow long, -like the Seriva trader when he had lost the golden vessel -worth a hundred thousand.”</p> - -<p>The monks asked the Blessed One to explain to them -the matter. The Blessed One made manifest that which -had been hidden by change of birth.</p> - -<hr class="tb" /> - -<p>Long ago, in the fifth dispensation before the present -one, the Bodisat was a dealer in tin and brass ware, -named Seriva, in the country of that name. This Seriva, -together with another dealer in tin and brass ware, who -was an avaricious man, crossed the river Tēla-vāha, and -entered the town called Andhapura. And dividing the<span class="pagenum" id="Page_154">154</span> -streets of the city between them, the Bodisat went round -selling his goods in the street allotted to him, while the -other took the street that fell to him.</p> - -<p>Now in that city there was a wealthy family reduced -to abject poverty. All the sons and brothers in the -family had died, and all its property had been lost. Only -one girl and her grandmother were left; and those two -gained their living by serving others for hire. There -was indeed in the house the vessel of gold out of which -the head of the house used to eat in the days of its -prosperity; but it was covered with dirt, and had long -lain neglected and unused among the pots and pans. And -they did not even know that it was of gold.</p> - -<p>At that time the avaricious hawker, as he was going -along, calling out, “Buy my water-pots! Buy my water-pots!” -came to the door of their house. When the girl -saw him, she said to her grandmother, “Mother! do buy -me an ornament.”</p> - -<p>“But we are poor, dear. What shall we give in exchange -for it?”</p> - -<p>“This dish of ours is no use to us; you can give that -away and get one.”</p> - -<p>The old woman called the hawker, and after asking -him to take a seat, gave him the dish, and said, “Will -you take this, Sir, and give something to your little sister<a id="FNanchor_247" href="#Footnote_247" class="fnanchor">247</a> -for it?”</p> - -<p>The hawker took the dish, and thought, “This must be -gold!” And turning it round, he scratched a line on its -back with a needle, and found that it was so. Then -hoping to get the dish without giving them anything, he -said, “What is this worth? It is not even worth a halfpenny.<span class="pagenum" id="Page_155">155</span>” -And throwing it on the ground, he got up from -his seat, and went away.</p> - -<p>Now, it was allowed to either hawker to enter the street -which the other had left. And the Bodisat came into that -street, and calling out, “Buy my water-pots,” came up to -the door of that very house. And the girl spoke to her -grandmother as before. But the grandmother said, “My -child, the dealer who came just now threw the dish on -the floor, and went away; what have I now got to give -him in exchange?”</p> - -<p>“That merchant, mother dear, was a surly man; but -this one looks pleasant, and has a kind voice: perchance -he may take it.”</p> - -<p>“Call him, then,” said she.</p> - -<p>So she called him. And when he had come in and sat -down, they gave him the dish. He saw that it was -gold, and said, “Mother! this dish is worth a hundred -thousand. All the goods in my possession are not equal -to it in value!”</p> - -<p>“But, Sir, a hawker who came just now threw it on the -ground, and went away, saying it was not worth a halfpenny. -It must have been changed into gold by the -power of your virtue, so we make you a present of it. -Give us some trifle for it, and take it.”</p> - -<p>The Bodisat gave them all the cash he had in hand -(five hundred pieces), and all his stock-in-trade, worth -five hundred more. He asked of them only to let him -keep eight pennies, and the bag and the yoke that -he used to carry his things with. And these he took -and departed.</p> - -<p>And going quickly to the river-side, he gave those eight -pennies to a boatman, and got into the boat.</p> - -<p><span class="pagenum" id="Page_156">156</span></p> - -<p>But that covetous hawker came back to the house, and -said: “Bring out that dish, I’ll give you something for -it!”</p> - -<p>Then she scolded him, and said, “You said our gold -dish, worth a hundred thousand, was not worth a halfpenny. -But a just dealer, who seems to be your master,<a id="FNanchor_248" href="#Footnote_248" class="fnanchor">248</a> -gave us a thousand for it, and has taken it away.”</p> - -<p>When he heard this he called out, “Through this -fellow I have lost a golden pot worth—O, worth a -hundred thousand! He has ruined me altogether!” And -bitter sorrow overcame him, and he was unable to retain -his presence of mind; and he lost all self-command. And -scattering the money he had, and all the goods, at the -door of the house, he seized as a club the yoke by which -he had carried them, and tore off his clothes, and pursued -after the Bodisat.</p> - -<p>When he reached the river-side, he saw the Bodisat -going away, and he cried out, “Hallo, Boatman! stop -the boat!”</p> - -<p>But the Bodisat said, “Don’t stop!” and so prevented -that. And as the other gazed and gazed at the departing -Bodisat, he was torn with violent grief; his heart grew -hot, and blood flowed from his mouth until his heart -broke—like tank-mud in the heat of the sun!</p> - -<p>Thus harbouring hatred against the Bodisat, he brought -about on that very spot his own destruction. This was -the first time that Devadatta harboured hatred against the -Bodisat.</p> - -<p>But the Bodisat gave gifts, and did other good acts, -and passed away according to his deeds.</p> - -<p><span class="pagenum" id="Page_157">157</span></p> - -<p>It was when the Buddha had finished this discourse, -that he, as Buddha, uttered the following verse—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">3. If in this present time of Grace,</div> - <div class="verse indent3">You fail to reach the Happy State;<a id="FNanchor_249" href="#Footnote_249" class="fnanchor">249</a></div> - <div class="verse indent3">Long will you suffer deep Remorse</div> - <div class="verse indent3">Like this trading man of Seriva.</div> -</div></div></div> - -<p>So the Teacher, discoursing in such a manner as to -lead up to the subject of Arahatship, dwelt on the Four -Truths. And at the end of the discourse the monk who -had given up in despondency was established in the -highest Fruit—that is, in Nirvāna.</p> - -<p>And when the Teacher had told the double story, he -made the connexion, and summed up the Jātaka by concluding, -“The then foolish dealer was Devadatta, but the -wise dealer was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE MERCHANT OF SĒRI.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_158">158</span></p> - - - - -<h3 id="No_4">No. 4.<br /> - -CULLAKA-SEṬṬHI JĀTAKA.<br /> - -<span class="smaller">The Story of Chullaka the Treasurer.</span><a id="FNanchor_250" href="#Footnote_250" class="fnanchor">250</a></h3> - - -<p><i>“The wise, far-seeing man,” etc.</i>—This discourse the -Blessed One uttered, while at Jīvaka’s Mango-grove near -Rājagaha, concerning the Elder whose name was Roadling -the Younger.</p> - -<p>Now here it ought to be explained how Roadling the -Younger came to be born. The daughter of a wealthy -house in Rājagaha, they say, had contracted an intimacy -with a slave, and being afraid that people would find out -what she had done, she said to him, “We can’t stay here. -If my parents discover this wrongdoing, they will tear us -in pieces. Let us go to some far-off country, and dwell -there.” So, taking the few things they had, they went -out privately together to go and dwell in some place, it -did not matter where, where they would not be known.</p> - -<p>And settling in a certain place, they lived together -there, and she conceived. And when she was far gone -with child, she consulted with her husband, saying, “I -am far gone with child; and it will be hard for both of -us if the confinement were to take place where I have no -friends and relations. Let us go home again!”</p> - -<p>But he let the days slip by, saying all the while, “Let -us go to-day; let us go to-morrow.”</p> - -<p><span class="pagenum" id="Page_159">159</span></p> - -<p>Then she thought, “This silly fellow dares not go -home because his offence has been so great. But parents -are, after all, true friends. Whether he goes or not, it -will be better for me to go.”</p> - -<p>So, as soon as he had gone out, she set her house in -order, and telling her nearest neighbours that she was -going to her own home, she started on her way. The -man returned to the house; and when he could not find -her, and learned on inquiry from the neighbours that she -had gone home, he followed her quickly, and came up to -her halfway on the road. There the pains of labour had -just seized her. And he accosted her, saying, “Wife, -what is this?”</p> - -<p>“Husband, I have given birth to a son,” replied she.</p> - -<p>“What shall we do now?” said he.</p> - -<p>“The very thing we were going home for has happened -on the road. What’s the use of going there? Let us -stop!”</p> - -<p>So saying, they both agreed to stop. And as the child -was born on the road, they called him Roadling. Now -not long after she conceived again, and all took place as -before; and as that child too was born on the road, they -called the firstborn Great Roadling, and the second Little -Roadling. And taking the two babies with them, they -went back to the place where they were living.</p> - -<p>And whilst they were living there this child of the -road heard other children talking about uncles, and -grandfathers, and grandmothers; and he asked his -mother, saying, “Mother, the other boys talk of their -uncles, and grandfathers, and grandmothers. Have we -no relations?”</p> - -<p>“Certainly, my dear! You have no relations here, -but you have a grandfather, a rich gentleman, at Rājagaha; -and there you have plenty of relations.”</p> - -<p>“Then why don’t we go there, mother?” said he.</p> - -<p>Then she told him the reason of their not going. But<span class="pagenum" id="Page_160">160</span> -when the children spoke to her again and again about -it, she said to her husband, “These children are continually -troubling me. Can our parents kill us and eat -us when they see us? Come, let us make the boys acquainted -with their relatives on the grandfather’s side.”</p> - -<p>“Well, I myself daren’t meet them face to face, but I -will take you there.”</p> - -<p>“Very well, then; any way you like: the children -ought to be made acquainted with their grandfather’s -family.”</p> - -<p>So they two took the children, and in due course -arrived at Rājagaha, and put up at a chowltrie (a public -resting-place) at the gate of the town. And the mother, -taking the two boys, let her parents know of her arrival. -When they heard the message, they sent her back word -to the following effect: “To be without sons and daughters -is an unheard-of thing among ordinary people;<a id="FNanchor_251" href="#Footnote_251" class="fnanchor">251</a> but these -two have sinned so deeply against us, that they cannot -stand in our sight. Let them take such and such a sum, -and go and dwell wherever they two may like. But the -children they may send here.” And their daughter took -the money her parents sent, and handing over her -children to the messengers, let them go.</p> - -<p>And the children grew up in their grandfather’s house. -Little Roadling was much the younger of the two, but -Great Roadling used to go with his grandfather to hear -the Buddha preach; and by constantly hearing the Truth -from the mouth of the Teacher himself, his mind turned -towards renunciation of the world. And he said to his -grandfather, “If you would allow it, I should enter the -Order.”</p> - -<p>“What are you saying, my child?” answered the old, -man. “Of all persons in the world I would rather have -you enter the Order. Become a monk by all means, if<span class="pagenum" id="Page_161">161</span> -you feel yourself able to do so.” So, granting his request, -he took him to the Teacher.</p> - -<p>The Teacher said, “What, Sir, have you then a son?”</p> - -<p>“Yes, my Lord, this lad is my grandson, and he wants -to take the vows under you.”</p> - -<p>The Teacher called a monk, and told him to ordain the -lad: and the monk, repeating to him the formula of -meditation on the perishable nature of the human body,<a id="FNanchor_252" href="#Footnote_252" class="fnanchor">252</a> -received him as a novice into the Order. After he had -learnt by heart much scripture, and had reached the full -age required, he was received into full membership; and -applying himself to earnest thought, he attained the state -of an Arahat. And whilst he was thus himself enjoying -the delight which arises from wise and holy thoughts, and -wise and holy life, he considered whether he could not -procure the same bliss for Little Roadling.</p> - -<p>So he went to his grandfather, and said: “If, noble -Sir, you will grant me your consent, I will receive Little -Roadling into the Order!”</p> - -<p>“Ordain him, reverend Sir,” was the reply. The Elder -accordingly initiated Little Roadling, and taught him to -live in accordance with the Ten Commandments. But -though he had reached the noviciate, Little Roadling was -dull, and in four months he could not get by heart even -this one verse—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">As a sweet-smelling Kokanada lily</div> - <div class="verse">Blooming all fragrant in the early dawn,</div> - <div class="verse">Behold the Sage, bright with exceeding glory</div> - <div class="verse">E’en as the burning sun in the vault of heaven!</div> -</div></div></div> - -<p>For long ago, we are told, in the time of Kassapa the -Buddha, he had been a monk, who, having acquired -learning himself, had laughed to scorn a dull brother as<span class="pagenum" id="Page_162">162</span> -he was learning a recitation. That brother was so overwhelmed -with confusion by his contempt, that he could -neither commit to memory, nor recite the passage. In -consequence of this conduct he now, though initiated, -became dull; he forgot each line he learnt as soon as he -learnt the next; and whilst he was trying to learn this -one verse four months had passed away.</p> - -<p>Then his elder brother said to him: “Roadling, you -are not fit for this discipline. In four months you have -not been able to learn a single stanza, how can you hope -to reach the utmost aim of those who have given up the -world? Go away, out of the monastery!” And he -expelled him. But Little Roadling, out of love for the -religion of the Buddhas, did not care for a layman’s life.</p> - -<p>Now at that time it was the elder Roadling’s duty to -regulate the distribution of food to the monks. And the -nobleman Jīvaka brought many sweet-scented flowers, -and going to his Mango-grove presented them to the -Teacher, and listened to the discourse. Then, rising -from his seat, he saluted the Buddha, and going up to -Great Roadling, asked him, “How many brethren are -there with the Teacher?”</p> - -<p>“About five hundred,” was the reply.</p> - -<p>“Will the Buddha and the five hundred brethren come -and take their morning meal to-morrow at our house?”</p> - -<p>“One called Little Roadling, O disciple, is dull, and -makes no progress in the faith; but I accept the invitation -for all excepting him.”</p> - -<p>Little Roadling overheard this, and thought, “Though -accepting for so many monks, the Elder accepts in such -a manner as to leave me out. Surely my brother’s love -for me has been broken. What’s the good of this discipline -to me now? I must become a layman, and give -alms, and do such good deeds as laymen can.” And early -the next day he went away, saying he would re-enter -the world.</p> - -<p><span class="pagenum" id="Page_163">163</span></p> - -<p>Now the Teacher, very early in the morning, when he -surveyed the world, became aware of this matter.<a id="FNanchor_253" href="#Footnote_253" class="fnanchor">253</a> And -going out before him, he remained walking up and down -by the gateway on the road along which Little Roadling -would have to pass. And Little Roadling, as he left the -house, saw the Teacher, and going up to him, paid him -reverence. Then the Teacher said to him, “How now, -Little Roadling! whither are you going at this time in -the morning?”</p> - -<p>“Lord! my brother has expelled me, so I am going -away to wander again in the ways of the world!”</p> - -<p>“Little Roadling! It was under me that your profession -of religion took place. When your brother expelled -you, why did you not come to me? What will a -layman’s life advantage you? You may stay with me!”</p> - -<p>And he took Little Roadling, and seated him in front -of his own apartment, and gave him a piece of very white -cloth, created for the purpose, and said, “Now, Little -Roadling, stay here, sitting with your face to the East, -and rub this cloth up and down, repeating to yourself -the words, “The removal of impurity! The removal of -impurity!” And so saying he went, when time was -called, to Jīvaka’s house, and sat down on the seat prepared -for him.<a id="FNanchor_254" href="#Footnote_254" class="fnanchor">254</a></p> - -<p>But Little Roadling did as he was desired: and as he -did so, the cloth became soiled, and he thought, “This -piece of cloth was just now exceeding white; and now, -through me, it has lost its former condition, and is become -soiled. Changeable indeed are all component things!” -And he felt the reality of decay and death, and the eyes -of his mind were opened!</p> - -<p><span class="pagenum" id="Page_164">164</span></p> - -<p>Then the Teacher, knowing that the eyes of his mind -were opened, sent forth a glorious vision of himself, which -appeared as if sitting before him in visible form, and -saying, “Little Roadling! be not troubled at the thought -that this cloth has become so soiled and stained. Within -thee, too, are the stains of lust and care and sin; but -these thou must remove!” And the vision uttered these -stanzas:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse indent3">It is not dust, but lust, that really is the stain:</div> - <div class="verse indent3">This—’stain’—is the right word for lust.</div> - <div class="verse">’Tis the monks who have put away this stain,</div> - <div class="verse">Who live up to the Word of the Stainless One!</div> -</div><div class="stanza"> - <div class="verse indent3">It is not dust, but anger, that really is the stain:</div> - <div class="verse indent3">This—’stain’—is the right word for anger.</div> - <div class="verse">’Tis the monks who have put away this stain,</div> - <div class="verse">Who live up to the Word of the Stainless One!</div> -</div><div class="stanza"> - <div class="verse indent3">It is not dust, but delusion, that really is the stain:</div> - <div class="verse indent3">This—’stain’—is the right word for delusion.</div> - <div class="verse">’Tis the monks who have put away this stain,</div> - <div class="verse">Who live up to the Word of the Stainless One!</div> -</div></div></div> - -<p>And as the stanzas were finished, Little Roadling attained -to Arahatship, and with it to the intellectual gifts of an -Arahat; and by them he understood all the Scriptures.</p> - -<p>Long ago, we are told, he had been a king, who, as he -was once going round the city, and the sweat trickled -down from his forehead, wiped the top of his forehead -with his pure white robe. When the robe became dirty, -he thought, “By this body the pure white robe has lost -its former condition, and has become soiled. Changeable -indeed are all component things!” And so he realized -the doctrine of impermanency. It was on this account -that the incident of the transfer of impurity brought -about his conversion.</p> - -<p><span class="pagenum" id="Page_165">165</span></p> - -<p>But to return to our story. Jīvaka, the nobleman, -brought to the Buddha the so-called water of presentation. -The Teacher covered the vessel with his hand, and said, -“Are there no monks in the monastery, Jīvaka?”</p> - -<p>“Nay, my Lord, there are no monks there,” said -Great Roadling.</p> - -<p>“But there are, Jīvaka,” said the Master.</p> - -<p>Jīvaka then sent a man, saying, “Do you go, then, and -find out whether there are any monks or not at the -monastery.”</p> - -<p>At that moment Little Roadling thought, “My brother -says there are no monks here; I will show him there -are.” And he filled the Mango-grove with priests—a -thousand monks, each unlike the other—some making -robes, some repairing them, and some repeating the -Scriptures.</p> - -<p>The man, seeing all these monks at the monastery, -went back, and told Jīvaka, “Sir, the whole Mango-grove -is alive with monks.”</p> - -<p>It was with reference to this that it is said of him, -that</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Roadling, multiplying himself a thousand fold,</div> - <div class="verse">Sate in the pleasant Mango-grove till he was bidden to the feast.”</div> -</div></div></div> - -<p>Then the Teacher told the messenger to go again, and -say, “The Teacher sends for him who is called Little -Roadling.”</p> - -<p>So he went and said so. But from a thousand monks -the answer came, “I am Little Roadling! I am Little -Roadling!”</p> - -<p>The man returned, and said, “Why, Sir, they all say -they are called Little Roadling!”</p> - -<p>“Then go and take by the hand the first who says ‘I -am Little Roadling,’ and the rest will disappear.”</p> - -<p><span class="pagenum" id="Page_166">166</span></p> - -<p>And he did so. And the others disappeared, and the -Elder returned with the messenger.<a id="FNanchor_255" href="#Footnote_255" class="fnanchor">255</a></p> - -<p>And the Teacher, when the meal was over, addressed -Jīvaka, and said, “Jīvaka, take Little Roadling’s bowl; -he will pronounce the benediction.” And he did so. And -the Elder, as fearlessly as a young lion utters his challenge, -compressed into a short benedictive discourse the -spirit of all the Scriptures.</p> - -<p>Then the Teacher rose from his seat and returned -to the <i lang="pi">Wihāra</i> (monastery), accompanied by the body -of mendicants. And when the monks had completed -their daily duties, the Blessed One arose, and standing -at the door of his apartment, discoursed to them, propounding -a subject of meditation. He then dismissed -the assembly, entered his fragrant chamber, and lay down -to rest.</p> - -<p>In the evening the monks collected from different -places in the hall of instruction, and began uttering the -Teacher’s praises,—thus surrounding themselves as it were -with a curtain of sweet kamala flowers! “Brethren, his -elder brother knew not the capacity of Little Roadling, and -expelled him as a dullard because in four months he could -not learn that one stanza; but the Buddha, by his unrivalled -mastery over the Truth, gave him Arahatship, -with the intellectual powers thereof, in the space of a -single meal, and by those powers he understood all the -Scriptures! Ah! how great is the power of the -Buddhas!”</p> - -<p>And the Blessed One, knowing that this conversation -had arisen in the hall, determined to go there; and rising -from his couch, he put on his orange-coloured under -garment, girded himself with his belt as it were with -lightning, gathered round him his wide flowing robe red -as kamala flowers, issued from his fragrant chamber, and<span class="pagenum" id="Page_167">167</span> -proceeded to the hall with that surpassing grace of motion -peculiar to the Buddhas, like the majestic tread of a -mighty elephant in the time of his pride. And ascending -the magnificent throne made ready for the Buddha in -the midst of the splendid hall, he seated himself in the -midst of the throne emitting those six-coloured rays -peculiar to the Buddhas, like the young sun when it -rises over the mountains on the horizon, and illumines -the ocean depths!</p> - -<p>As soon as the Buddha came in, the assembly of the -mendicants stopped their talking and were silent. The -Teacher looked mildly and kindly round him, and thought, -“This assembly is most seemly; not a hand nor foot stirs, -no sound of coughing or sneezing can be heard! If I -were to sit here my life long without speaking, not one -of all these men—awed by the majesty and blinded by -the glory of a Buddha—would venture to speak first. It -behoves me to begin the conversation, and I myself will -be the first to speak!” And with sweet angelic voice he -addressed the brethren: “What is the subject for which -you have seated yourselves together here, and what is the -talk among you that has been interrupted?”</p> - -<p>“Lord! we are not sitting in this place to talk of any -worldly thing: it is thy praises we are telling!” And -they told him the subject of their talk. When he heard -it the Teacher said, “Mendicants! Little Roadling has -now through me become great in religion; now formerly -through me he became great in riches.”</p> - -<p>The monks asked the Buddha to explain how this was. -Then the Blessed One made manifest that which had -been hidden by change of birth.</p> - -<p><span class="pagenum" id="Page_168">168</span></p> - -<p>Long ago,<a id="FNanchor_256" href="#Footnote_256" class="fnanchor">256</a> when Brahma-datta was reigning in Benares, -in the land of Kāsi, the Bodisat was born in a treasurer’s -family; and when he grew up he received the post of -treasurer, and was called Chullaka.<a id="FNanchor_257" href="#Footnote_257" class="fnanchor">257</a> And he was wise -and skilful, and understood all omens. One day as he -was going to attend upon the king he saw a dead mouse -lying on the road; and considering the state of the -stars at the time, he said, “A young fellow with eyes -in his head might, by picking this thing up, start a trade -and support a wife.”</p> - -<p>Now a certain young man of good birth, then fallen -into poverty, heard what the official said, and thinking, -“This is a man who wouldn’t say such a thing without -good reason,” took the mouse, and gave it away in a certain -shop for the use of the cat, and got a farthing for it.</p> - -<p>With the farthing be bought molasses, and took water -in a pot. And seeing garland-makers returning from the -forest, he gave them bits of molasses, with water by the -ladle-full.<a id="FNanchor_258" href="#Footnote_258" class="fnanchor">258</a> They gave him each a bunch of flowers; and -the next day, with the price of the flowers, he bought -more molasses; and taking a potful of water, went to the -flower garden. That day the garland-makers gave him, -as they went away, flowering shrubs from which half the -blossoms had been picked. In this way in a little time -he gained eight pennies.</p> - -<p>Some time after, on a rainy windy day, a quantity of -dry sticks and branches and leaves were blown down by -the wind in the king’s garden, and the gardener saw no -way of getting rid of them. The young man went and<span class="pagenum" id="Page_169">169</span> -said to the gardener, “If you will give me these sticks -and leaves, I will get them out of the way.” The gardener -agreed to this, and told him to take them.</p> - -<p>Chullaka’s pupil<a id="FNanchor_259" href="#Footnote_259" class="fnanchor">259</a> went to the children’s playground, -and by giving them molasses had all the leaves and -sticks collected in a twinkling, and placed in a heap at -the garden gate. Just then the king’s potter was looking -out for firewood to burn pots for the royal household, -and seeing this heap he bought it from him. That day -Chullaka’s pupil got by selling his firewood sixteen pennies -and five vessels—water-pots, and such-like.</p> - -<p>Having thus obtained possession of twenty-four pennies, -he thought, “This will be a good scheme for me,” and -went to a place not far from the city gate, and placing -there a pot of water, supplied five hundred grass-cutters -with drink.</p> - -<p>“Friend! you have been of great service to us,” said -they. “What shall we do for you?”</p> - -<p>“You shall do me a good turn when need arises,” said -he. And then, going about this way and that, he struck -up a friendship with a trader by land and a trader by -sea.</p> - -<p>And the trader by land told him, “To-morrow a horse-dealer -is coming to the town with five hundred horses.”</p> - -<p>On hearing this, he said to the grass-cutters, “Give -me to-day, each of you, a bundle of grass, and don’t sell -your own grass till I have disposed of mine.”</p> - -<p>“All right!” cried they in assent, and brought five -hundred bundles, and placed them in his house. The -horse-dealer, not being able to get grass for his horses<span class="pagenum" id="Page_170">170</span> -through all the city, bought the young man’s grass for a -thousand pence.</p> - -<p>A few days afterwards his friend the trader by sea -told him that a large vessel had come to the port. He -thinking, “This will be a good plan,” got for eight -pennies a carriage that was for hire, with all its proper -attendants; and driving to the port with a great show -of respectability, gave his seal-ring as a deposit for the -ship’s cargo. Then he had a tent pitched not far off, -and taking his seat gave orders to his men that when -merchants came from outside he should be informed of -it with triple ceremony.<a id="FNanchor_260" href="#Footnote_260" class="fnanchor">260</a></p> - -<p>On hearing that a ship had arrived, about a hundred -merchants came from Benares to buy the goods.</p> - -<p>They were told, “You can’t have the goods: a great -merchant of such and such a place has already paid -deposit for them.”</p> - -<p>On hearing this, they went to him; and his footmen -announced their arrival, as had been agreed upon—three -deep. Each of the merchants then gave him a -thousand to become shareholders in the ship, and then -another thousand for him to relinquish <em>his</em> remaining -share: and thus they made themselves owners of the -cargo.</p> - -<p>So Chullaka’s pupil returned to Benares, taking with -him two hundred thousand.<a id="FNanchor_261" href="#Footnote_261" class="fnanchor">261</a> And from a feeling of<span class="pagenum" id="Page_171">171</span> -gratitude, he took a hundred thousand and went to -Chullaka the treasurer. Then the treasurer asked him, -“What have you been doing, my good man, to get all -this wealth?”</p> - -<p>“It was by adhering to what you said that I have -acquired it within four months,” said he: and told him -the whole story, beginning with the dead mouse.</p> - -<p>And when Chullaka the high treasurer heard his tale, -he thought, “It will never do to let such a lad as this -get into any one else’s hands.” So he gave him his -grown-up daughter in marriage, and made him heir to -all the family estates. And when the treasurer died, he -received the post of city treasurer. But the Bodisat -passed away according to his deeds.</p> - -<hr class="tb" /> - -<p>It was when the Buddha had finished his discourse that -he, as Buddha, uttered the following verse:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">As one might nurse a tiny flame,</div> - <div class="verse">The able and far-seeing man,</div> - <div class="verse">E’en with the smallest capital,</div> - <div class="verse">Can raise himself to wealth!</div> -</div></div></div> - -<p>It was thus the Blessed One made plain what he had -said, “Mendicants! Little Roadling has now through me -become great in religion; but formerly through me he -became great in riches.”</p> - -<p>When he had thus given this lesson, and told the -double story, he made the connexion, and summed up -the Jātaka by concluding, “He who was then Chullaka’s -pupil was Little Roadling, but Chullaka the high treasurer -was I myself.”</p> - - -<p class="center small">END OF THE STORY OF CHULLAKA THE TREASURER.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_172">172</span></p> - - - - -<h3 id="No_5">No. 5.<br /> - -TAṆḌULA-NĀḶI JĀTAKA.<br /> - -<span class="smaller">The Measure of Rice.</span><a id="FNanchor_262" href="#Footnote_262" class="fnanchor">262</a></h3> - - -<p><i>“What is the value of a measure of rice,” etc.</i>—This the -Teacher told while sojourning at Jetavana, about a monk -called Udāyin the Simpleton.</p> - -<p>At that time the Elder named Dabba, a Mallian by birth, -held the office of steward in the Order.<a id="FNanchor_263" href="#Footnote_263" class="fnanchor">263</a> When he issued -the food-tickets in the morning, Udāyin sometimes received -a better kind of rice, and sometimes an inferior kind. One -day when he received the inferior kind, he threw the -distribution-hall into confusion, crying out, “Why should -Dabba know better than any other of us how to give out -the tickets?”</p> - -<p>When he thus threw the office into disorder, they gave -him the basket of tickets, saying, “Well, then, do you -give out the tickets to-day!”</p> - -<p>From that day he began to distribute tickets to the -Order; but when giving them out he did not know which -meant the better rice and which the worse, nor in which<span class="pagenum" id="Page_173">173</span> -storehouse the better was kept and in which the worse. -When fixing the turns, too, he did not distinguish to -what storehouse each monk’s turn had come; but when -the monks had taken their places, he would make a -scratch on the wall or on the floor, to show that the turn -for such and such a kind of rice had come thus far, and -for such and such a kind of rice thus far. But the next -day there were either more or fewer monks in hall. When -they were fewer, the mark was too low down; when they -were more, the mark was too high up; but ignoring the -right turns, he gave out the tickets according to the signs -he had made.</p> - -<p>So the monks said to him, “Brother Udāyin! the mark -is too high, or too low.” And again, “The good rice is -in such a storehouse, the inferior rice in such a storehouse.”<a id="FNanchor_264" href="#Footnote_264" class="fnanchor">264</a></p> - -<p>But he repelled them, saying, “If it be so, why is the -mark different? Why should I trust you? I will trust -the mark rather!”</p> - -<p>Then the boys and novices cast him out from the hall of -distribution, exclaiming, “When you give tickets, Brother -Udāyin, the brethren are deprived of their due. You -are incapable of the office. Leave the place!”</p> - -<p>Thereupon a great tumult arose in the hall of distribution. -The Teacher heard it, and asked of Ānanda the -Elder, “There is a great tumult, Ānanda, in the hall. -What is the noise about?”</p> - -<p>The Elder told the Successor of the Prophets how it -was.</p> - -<p>Then he said, “Not now only, Ānanda, does Udāyin by -his stupidity bring loss upon others, formerly also he did -the same.”</p> - -<p><span class="pagenum" id="Page_174">174</span></p> - -<p>The Elder asked the Blessed One to explain that -matter. Then the Blessed One made manifest an occurrence -hidden by change of birth.</p> - -<hr class="tb" /> - -<p>Long ago, Brahma-datta was king in Benares, in the -land of Kāsi. At that time our Bodisat was his Valuer. -He valued both horses, elephants, or things of that kind; -and jewelry, gold, or things of that kind; and having -done so, he used to have the proper price for the goods -given to the owners thereof.</p> - -<p>Now the king was covetous. And in his avarice he -thought, “If this valuer estimates in this way, it will -not be long before all the wealth in my house will come -to an end. I will appoint another valuer.”</p> - -<p>And opening his window, and looking out into the -palace yard, he saw a stupid miserly peasant crossing the -yard. Him he determined to make his valuer; and -sending for him, asked if he would undertake the office. -The man said he could; and the king, with the object of -keeping his treasure safer, established that fool in the -post of valuer.</p> - -<p>Thenceforward the dullard used to value the horses -and elephants, paying no regard to their real value, but -deciding just as he chose: and since he had been appointed -to the office, as he decided, so the price was.</p> - -<p>Now at that time a horse-dealer brought five hundred -horses from the northern prairies. The king sent for that -fellow, and had the horses valued. And he valued the five -hundred horses at a mere measure of rice, and straightway<span class="pagenum" id="Page_175">175</span> -ordered the horse-dealer to be given the measure of rice, -and the horses to be lodged in the stable. Then the -horse-dealer went to the former valuer, and told him -what had happened, and asked him what he should do.</p> - -<p>“Give a bribe to that fellow,” said he, “and ask him -thus: ‘We know now that so many horses of ours are -worth a measure of rice, but we want to know from you -what a measure of rice is worth. Can you value it for -us, standing in your place by the king?’ If he says he -can, go with him into the royal presence, and I will be -there too.”</p> - -<p>The horse-dealer accepted the Bodisat’s advice, went -to the valuer, and bribed him, and gave him the hint -suggested. And he took the bribe, and said, “All right! -I can value your measure of rice for you.”</p> - -<p>“Well, then, let us go to the audience-hall,” said he; -and taking him with him, went into the king’s presence. -And the Bodisat and many other ministers went there -also.</p> - -<p>The horse-dealer bowed down before the king, and said, -“I acknowledge, O king, that a measure of rice is the -value of the five hundred horses; but will the king be -pleased to ask the valuer what the value of the measure of -rice may be?”</p> - -<p>The king, not knowing what had happened, asked, -“How now, valuer, <em>what</em> are five hundred horses worth?”</p> - -<p>“A measure of rice, O king!” said he.</p> - -<p>“Very good, then! If five hundred horses are worth -only a measure of rice, what is that measure of rice -worth?”</p> - -<p>“The measure of rice is worth all Benares, both within -and without the walls,” replied that foolish fellow.</p> - -<p><span class="pagenum" id="Page_176">176</span></p> - -<p>For the story goes that he first valued the horses at a -measure of rice just to please the king; and then, when -he had taken the dealer’s bribe, valued that measure of -rice at the whole of Benares. Now at that time the -circumference of the rampart of Benares was twelve -leagues, and the land in its suburbs was three hundred -leagues in extent. Yet the foolish fellow estimated that -so-great city of Benares, together with all its suburbs, at -a measure of rice!</p> - -<p>Hearing this the ministers clapped their hands, laughing, -and saying, “We used to think the broad earth, and -the king’s realm, were alike beyond price; but this great -and famous royal city is worth, by his account, just a -measure of rice! O the depth of the wisdom of the -valuer! How can he have stayed so long in office? -Truly he is just suited to our king!” Thus they laughed -him to scorn.</p> - -<p>Then the Bodisat uttered this stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">What is a measure of rice worth?</div> - <div class="verse">All Benares and its environs!</div> - <div class="verse">And what are five hundred horses worth?</div> - <div class="verse">That same measure of rice!<a id="FNanchor_265" href="#Footnote_265" class="fnanchor">265</a></div> -</div></div></div> - -<p>Then the king was ashamed, and drove out that fool, -and appointed the Bodisat to the office of Valuer. And -in course of time the Bodisat passed away according to -his deeds.</p> - -<p><span class="pagenum" id="Page_177">177</span></p> - -<p>When the Teacher had finished preaching this discourse, -and had told the double story, he made the connexion, -and summed up the Jātaka by concluding, “He who was -then the foolish peasant valuer was Udāyin the Simpleton, -but the wise valuer was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE MEASURE OF RICE.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_178">178</span></p> - - - - -<h3 id="No_6">No. 6.<br /> - -DEVA-DHAMMA JĀTAKA.<br /> - -<span class="smaller">On True Divinity.</span><a id="FNanchor_266" href="#Footnote_266" class="fnanchor">266</a></h3> - - -<p><i>“Those who fear to sin,” etc.</i>—This the Blessed One -told while at Jetavana, concerning a monk of much -property.</p> - -<p>For a landed proprietor who dwelt at Sāvatthi became -a monk, we are told, after the death of his wife. And -when he was going to be ordained, he had a hermitage -and a kitchen and a storehouse erected for his own use, -and the store filled with ghee and rice, and so was received -into the Order. And even after he was ordained -he used to call his slaves and have what he liked cooked, -and ate it. And he was well furnished with all things -allowed to the fraternity; he had one upper garment to -wear at night and one to wear by day, and his rooms -were detached from the rest of the monastery.</p> - -<p>One day, when he had taken out his robes and coverlets, -and spread them in the cell to dry, a number of brethren -from the country, who were seeking for a lodging, came to -his cell, and seeing the robes and other things, asked -him, “Whose are these?”</p> - -<p>“Mine, brother,” said he.</p> - -<p>“But, brother, this robe, and this robe, and this under<span class="pagenum" id="Page_179">179</span> -garment, and this under garment, and this coverlet—are -they all yours?”</p> - -<p>“Yes; mine indeed,” said he.</p> - -<p>“Brother, the Buddha has allowed only three sets of -robes; yet, though you have entered the Order of the -self-denying Buddha, you have furnished yourself thus -grandly.” And saying, “Come, let us bring him before -the Sage,” they took him, and went to the Teacher.</p> - -<p>When the Teacher saw them, he said, “How is it, mendicants, -that you bring this brother here against his will?”</p> - -<p>“Lord! this mendicant has much property and a large -wardrobe.”</p> - -<p>“Is this true then, brother, that you have so many -things?”</p> - -<p>“It is true, O Blessed One!”</p> - -<p>“How is it, brother, that you have become thus luxurious? -Have not I inculcated being content with little, -simplicity, seclusion, and self-control?”</p> - -<p>On hearing what the Teacher said, he called out -angrily, “Then I will go about in this way!” and -throwing off his robe, he stood in the midst of the people -there with only a cloth round his loins!</p> - -<p>Then the Teacher, giving him support in temptation, -said, “But, brother, you had formerly a sense of shame, -and lived for twelve years a conscientious life when you -were a water-sprite. How then, now, having entered the -so honourable Order of the Buddhas, can you stand there -throwing off your robes in the presence of all the brethren, -and lost to all sense of shame?”</p> - -<p>And when he heard the Teacher’s saying, he recovered -his sense of propriety, and robed himself again, and -bowing to the Teacher stood respectfully aside.</p> - -<p>But the monks asked the Teacher to explain how that -was. Then the Teacher made manifest the matter which -had been hidden by change of birth.</p> - -<p><span class="pagenum" id="Page_180">180</span></p> - -<hr class="tb" /> - -<p>Long ago Brahma-datta was king in Benares, in the -country of Kāsi. And the Bodisat of that time assumed -re-existence in the womb of his chief queen; and on the -day on which they chose a name for him, they gave him -the name of Prince Mahiŋsāsa. And when he could run -to and fro, and get about by himself, another son was -born, whom they called the Moon Prince.</p> - -<p>When he could run to and fro, and get about by himself, -the mother of the Bodisat died. The king appointed -another lady to the dignity of chief queen. She became -very near and dear to the king, and in due course she -brought forth a son, and they called his name the Sun -Prince.</p> - -<p>When the king saw his son, he said in his joy, “My -love! I promise to give you, for the boy, whatever you -ask!”</p> - -<p>But the queen kept the promise in reserve, to be used -at some time when she should want it. And when her -son was grown up, she said to the king, “Your majesty, -when my son was born, granted me a boon. Now give -me the kingdom for my son!”</p> - -<p>The king said, “My two sons are glorious as flames of -fire! I can’t give the kingdom to your child alone!” -And he refused her.</p> - -<p>But when she besought him again and again, he -thought to himself, “This woman will surely be plotting -some evil against the lads!” And he sent for them, and -said, “My boys! when the Sun Prince was born, I -granted a boon. And now his mother demands the -kingdom for him! I have no intention of giving it to -him. But the very name of womankind is cruelty! -She will be plotting some evil against you. Do you get<span class="pagenum" id="Page_181">181</span> -away into the forest; and when I am dead, come back -and reign in the city that is yours by right!” So, -weeping and lamenting, he kissed them on their foreheads, -and sent them forth.</p> - -<p>As they were going down out of the palace, after -taking leave of their father, the Sun Prince himself, -who was playing there in the courtyard, caught sight of -them. And when he learnt how the matter stood, he -thought to himself, “I, too, will go away with my -brothers!” And he departed with them accordingly.</p> - -<p>They went on till they entered the mountain region -of Himālaya. There the Bodisat, leaving the path, sat -down at the foot of a tree, and said to the Sun -Prince:</p> - -<p>“Sun Prince, dear! do you go to yonder pond; and -after bathing and drinking yourself, bring us, too, some -water in the leaves of the lotus plants.”</p> - -<p>Now that pond had been delivered over to a water-sprite -by Vessavana (the King of the Fairies), who had said to -him:</p> - -<p>“Thou art hereby granted as thy prey all those who go -down into the water, save only those who know what is -true divinity. But over such as go not down thou hast no -power.”</p> - -<p>So from that time forth, the water-sprite used to ask -all those who went down into the water, what were the -characteristic signs of divine beings, and if they did not -know, he used to eat them up alive.</p> - -<p>Now Sun Prince went to the pond, and stepped down -into it without any hesitation. Then the demon seized -him, and demanded of him:</p> - -<p>“Do you know what is of divine nature?”</p> - -<p><span class="pagenum" id="Page_182">182</span></p> - -<p>“Oh, yes! They call the Sun, and the Moon, Gods,” -was the reply.</p> - -<p>“<em>You</em> don’t know what is of divine nature,” said he, -and carrying him off down into the water, he put him fast -in his cave.</p> - -<p>But the Bodisat, when he found that he was so long in -coming, sent the Moon Prince. Him, too, the demon -seized and asked him as before:</p> - -<p>“Do you know what is of divine nature?”</p> - -<p>“Yes, I do. The far-spreading sky is called divine.”<a id="FNanchor_267" href="#Footnote_267" class="fnanchor">267</a></p> - -<p>“You then don’t know what is divine,” said he; and -he took him, too, and put him in the same place.</p> - -<p>When he too delayed, the Bodisat thought to himself, -“Some accident must have happened.” He himself, -therefore, went to the place, and saw the marks of the footsteps -where both the boys had gone down into the water. -Then he knew that the pond must be haunted by a water-sprite; -and he stood fast, with his sword girded on, and -his bow in his hand.</p> - -<p>But when the demon saw that the Bodisat was not -going down into the water, he took to himself the form of -a woodman, and said to the Bodisat:</p> - -<p>“Hallo, my friend! you seem tired with your journey. -Why don’t you get down into the lake there; and have -a bath, and drink, and eat the edible stalks of the lotus -plants, and pick the flowers, and so go on your way at -your ease?”</p> - -<p>And as soon as the Bodisat saw him, he knew that he -was the demon, and he said,</p> - -<p>“It is you who have seized my brothers!”</p> - -<p>“Yes, it is I,” said he.</p> - -<p><span class="pagenum" id="Page_183">183</span></p> - -<p>“What for, then?”</p> - -<p>“I have been granted all those who go down into this -pond.”</p> - -<p>“What? All!”</p> - -<p>“Well; all save those who know what beings are -divine. The rest are my prey.”</p> - -<p>“But have <em>you</em> then any need of divine beings?”</p> - -<p>“Yes, certainly.”</p> - -<p>“If it be so, I will tell you who are divine.”</p> - -<p>“Speak on then; and I shall get to know who have the -attributes which are divine.”</p> - -<p>Then the Bodisat said, “I would teach you regarding -this matter; but I am all unclean with my journey.” -And the water-sprite bathed the Bodisat, and provided -him with food, and brought him water, and decked him -with flowers, and anointed him with perfumes, and spread -out for him a couch in a beautiful arbour.</p> - -<p>And the Bodisat seated himself there, and made the -water-sprite sit at his feet, and said, “Give ear then -attentively, and listen what divine nature is.” And he -uttered the verse—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">The pure in heart who fear to sin,</div> - <div class="verse">The good, kindly in word and deed—</div> - <div class="verse">These are the beings in the world,</div> - <div class="verse">Whose nature should be called divine.</div> -</div></div></div> - -<p>And when the water-sprite heard that, his heart was -touched, and he said to the Bodisat—</p> - -<p>“O, Wise Teacher, in you I place my trust. I will give -you up one of your brothers. Which shall I bring?”</p> - -<p>“Bring me the younger of the two.”</p> - -<p><span class="pagenum" id="Page_184">184</span></p> - -<p>“But, Teacher; you who know so well all about the -divine nature, do you not act in accordance with it?”</p> - -<p>“What do you mean?”</p> - -<p>“That neglecting the elder, and telling me to bring -the younger of the two, you pay not the honour that is -due to seniority.”</p> - -<p>“I both know, O Demon, what divinity is, and I walk -according to it. It is on that boy’s account that we came -to this forest: for it was for him that his mother begged -the kingdom from our father, and our father being unwilling -to grant that, sent us away to live in the forest, -that we might be safe from danger. The lad himself -came all the way along with us. Were I to say, ‘An -ogre has eaten him in the wilderness,’ no one would believe -it. Therefore it is that I, to avoid all blame, have told -you to bring <em>him</em>.”</p> - -<p>“Verily thou hast spoken well, O Teacher. Thou not -only knowest what divinity is, but hast acted as a divinity -would.”</p> - -<p>And when he had thus magnified the Bodisat with -believing heart, he brought forth both the brothers and -gave them back to him.</p> - -<p>Then said the Bodisat to him, “Friend, it is by reason -of evil deeds committed by you in some former birth, -that you have been born as an ogre, living on the flesh -of other beings. And now you still go on sinning. This -thine iniquity will prevent thine ever escaping from rebirth -in evil states. From henceforth, therefore, put -away evil, and do good!”</p> - -<p>With these words he succeeded in converting him. And -the ogre being converted, the Bodisat continued to live -there under his protection. And one day he saw by the<span class="pagenum" id="Page_185">185</span> -conjunction of the stars that his father was dead. So he -took the water-sprite with him and returned to Benares, -and took upon himself the kingdom. And he made Moon -Prince his heir-apparent, and Sun Prince his commander-in-chief. -And for the water-sprite he made a dwelling-place -in a pleasant spot, and took care that he should be -constantly provided with the best of garlands and flowers -and food. And he himself ruled his kingdom in righteousness, -until he passed away according to his deeds.</p> - -<hr class="tb" /> - -<p>The Teacher having finished this discourse spoke on -the Four Truths. And when he had done, that monk -entered the First Stage of the Path leading to Nirvāna. -And the Buddha having told the double story, made the -connexion and summed up the Jātaka by concluding, -“The then water-sprite was the luxurious monk; the -Sun Prince was Ānanda; the Moon Prince was Sāriputta; -but the elder brother, the Prince Mahiŋsāsa, was I -myself.”<a id="FNanchor_268" href="#Footnote_268" class="fnanchor">268</a></p> - - -<p class="center small">END OF THE STORY ABOUT TRUE DIVINITY.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_186">186</span></p> - - - - -<h3 id="No_9269">No. 9.<a id="FNanchor_269" href="#Footnote_269" class="fnanchor">269</a><br /> - -MAKHĀ-DEVA JĀTAKA.<a id="FNanchor_270" href="#Footnote_270" class="fnanchor">270</a><br /> - -<span class="smaller">The Story of Makhā Deva.</span></h3> - - -<p><i>“These grey hairs,” etc.</i>—This the Teacher told when -at Jetavana, in reference to the Great Renunciation. The -latter has been related above in the Nidāna Kathā.<a id="FNanchor_271" href="#Footnote_271" class="fnanchor">271</a></p> - -<p>Now at that time the priests as they sat were magnifying -the Renunciation of the One Mighty by Wisdom. -Then the Teacher entered the assembly, and sat down in -his place, and addressed the brethren, saying, “What is -the subject on which you are talking as you sit here?”</p> - -<p>“On no other subject, Lord! but on your Renunciation,” -said they.</p> - -<p>“Mendicants, not then only did the Successor of the -Prophets renounce the world; formerly also he did the -same.”</p> - -<p>The monks asked him to explain how that was. Then -the Blessed One made manifest an occurrence hidden by -change of birth.</p> - -<hr class="tb" /> - -<p>Long ago, in Mithilā, in the land of Videha, there was -a king named Makhā Deva, a righteous man, and ruling<span class="pagenum" id="Page_187">187</span> -in righteousness.<a id="FNanchor_272" href="#Footnote_272" class="fnanchor">272</a> Eighty-four thousand years he was a -prince, as many he shared in the government, and as -many he was sovereign. As such he had lived a long, -long time, when one day he said to his barber, “My -good barber, whenever you find grey hairs on my head, -let me know.”</p> - -<p>And after a long, long time had passed away, the -barber one day found among the jet-black locks one grey -hair; and he told the king of it, saying, “There is a grey -hair to be seen on your head, O king!”</p> - -<p>“Pull it out, then, friend, and put it in my hand!” -said he.</p> - -<p>So he tore it out with golden pincers, and placed it in -the hand of the king. There were then eighty-four -thousand years of the lifetime allotted to the king still -to elapse. But, nevertheless, as he looked upon the grey -hair he was deeply agitated, as if the King of Death had -come nigh unto him, or as if he found himself inside a -house on fire.<a id="FNanchor_273" href="#Footnote_273" class="fnanchor">273</a> And he thought, “O foolish Makhā -Deva! though grey hairs have come upon you, you yet -have not been able to get rid of the frailties and passions -which deprave men’s hearts!”<a id="FNanchor_274" href="#Footnote_274" class="fnanchor">274</a></p> - -<p>As he thus meditated and meditated on the appearance -of the grey hair, his heart burned within him, drops of -perspiration rolled down from his body, and his very -robes oppressed him and became unbearable. And he -thought, “This very day I must leave the world and -devote myself to a religious life!”</p> - -<p><span class="pagenum" id="Page_188">188</span></p> - -<p>Then he gave to the barber a grant of a village whose -revenue amounted to a hundred thousand. And he sent -for his eldest son, and said to him, “My son! grey hairs -have appeared on my head. I am become an old man. -I have done with all human hopes; now I will seek -heavenly things. It is time for me to abandon the world. -Do you assume the sovereignty. I will embrace the -religious life, and, dwelling in the garden called Makhā -Deva’s Mango-park, I will train myself in the characteristics -of those who are subdued in heart.”</p> - -<p>His ministers, when he formed this intention, came to -him and said, “What is the reason, O king! of your -giving up the world?”</p> - -<p>Then the king, taking the grey hair in his hand, -uttered this verse—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">These grey hairs that have come upon my head</div> - <div class="verse">Are angel messengers appearing to me,</div> - <div class="verse">Laying stern hands upon the evening of my life!</div> - <div class="verse">’Tis time I should devote myself to holy thought!</div> -</div></div></div> - -<p>Having thus spoken, he laid down his sovranty that -very day, and became a hermit; and living in the -Mango-grove of Makhā Deva, of which he had spoken, he -spent eighty-four thousand years in practising perfect -goodwill towards all beings, and in constant devotion to -meditation. And after he died he was born again in the -Brahma heaven; and when his allotted time there was -exhausted, he became in Mithilā a king called Nimi, and -reunited his scattered family.<a id="FNanchor_275" href="#Footnote_275" class="fnanchor">275</a> And after that he became a<span class="pagenum" id="Page_189">189</span> -hermit in that same Mango-grove, and practised perfect -goodwill towards all beings, and again returned to the -Brahma heaven.</p> - -<hr class="tb" /> - -<p>The Teacher, having thus discoursed on the subject -that not then only, but formerly too, the Successor of the -Buddhas had abandoned the world, proclaimed the Four -Truths. Some entered the First Stage of the Path to -Nirvāna, some the Second, some the Third. And when -the Blessed One had thus told the double story, he established -the connexion, and summed up the Jātaka as -follows: “The barber of that time was Ānanda, the -prince was Rāhula, but Makhā Deva the king was I -myself.”</p> - - -<p class="center">END OF THE STORY OF MAKHĀ DEVA.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_190">190</span></p> - - - - -<h3 id="No_10">No. 10.<br /> - -SUKHAVIHĀRI JĀTAKA.<br /> - -<span class="smaller">The Happy Life</span></h3> - - -<p><i>“He whom others guard not,” etc.</i>—This the Teacher -told while at the Anūpiya Mango-grove, near the town of -that name, about the Elder named Bhaddiya the Happy-minded. -Bhaddiya the Happy-minded took the vows when -the six young noblemen did so together with Upāli.<a id="FNanchor_276" href="#Footnote_276" class="fnanchor">276</a> Of -these, Bhaddiya and Kimbila and Bhagu and Upāli became -Arahats, Ānanda entered the First Stage of the Road to -Nirvāna, Anuruddha attained to the Knowledge of the -Past and the Present and the Future, and Devadatta -acquired the power of Deep Meditation. The story of -the six young noblemen, up to the events at Anūpiya, -will be related in the Khaṇḍahāla Jātaka.</p> - -<p>Now one day the venerable Bhaddiya called to mind -how full of anxiety he had been when, as a king, caring -for himself like a guardian angel, and surrounding himself -with every protection, he had lolled in his upper -chamber on his royal couch: and now how free from -anxiety he was, when, as an Arahat, he was wandering, -here and there, in forests and waste places. And realizing -this change, he uttered an exclamation of joy, “Oh, -Happiness! Happiness!”</p> - -<p><span class="pagenum" id="Page_191">191</span></p> - -<p>This the monks told the Blessed One, saying, “Bhaddiya -is prophesying about Arahatship!”<a id="FNanchor_277" href="#Footnote_277" class="fnanchor">277</a></p> - -<p>The Blessed One replied, “Mendicants! not now only -is Bhaddiya full of joy; he was so also in a former -birth.”</p> - -<p>The monks requested the Blessed One to explain how -that was. Then the Blessed One made manifest an -event hidden through change of birth.</p> - -<hr class="tb" /> - -<p>Long ago, when Brahma-datta was reigning in Benares, -the Bodisat became a wealthy Brāhman of the north-west -country. And perceiving the evils of worldly lusts, and -the advantages of the religious life, he abandoned the -world, and went to the Himālaya region, and adopted the -life of a hermit, and practised the Eight Attainments. -And the number of his disciples increased greatly, until -he was attended by five hundred ascetics.</p> - -<p>In the rainy season he left the Himālayas, and attended -by the body of ascetics, journeyed through the towns and -villages till he came to Benares, and there took up his -dwelling-place under the patronage of the king in the -royal park. When he had there passed the four rainy -months, he took leave of the king. But the king asked -him to stop, saying, “You are old, Sir. Why go to the -Himālayas? Send your disciples there, but dwell here -yourself!”</p> - -<p>So the Bodisat gave the five hundred ascetics in charge<span class="pagenum" id="Page_192">192</span> -to his senior pupil, and sent him away, saying, “You -shall go and live with these men in the Himālayas. I -will stay here.”</p> - -<p>Now the senior pupil was a royal devotee who had -abandoned a mighty kingdom for the religious life; and -having gone through the course of meditation preparatory -thereto, had acquired the eight kinds of spiritual insight.</p> - -<p>As he was living in the Himālaya region with the -ascetics, he one day conceived a desire to see his teacher, -and said to the ascetics, “Do you live on quietly here; I -am just going to pay my respects to our teacher, and shall -be back soon.”</p> - -<p>Then he went to the place where his teacher was, -saluted him, and offered him friendly greeting; and -spreading a mat on the floor, lay down by his side.</p> - -<p>Just then the king also went to the park to see the -teacher, and saluting him, took his seat respectfully on -one side. Though the disciple saw the king, he did not -get up, but lying there just as he was broke forth into a -chant of joy, “Oh, Happiness! Oh, Happiness!”</p> - -<p>The king, displeased that the ascetic, on seeing him, had -not arisen, said to the Bodisat, “Sir, this ascetic must -have enjoyed himself to his heart’s content. He lies -there, quite at his ease, singing a song!”</p> - -<p>“Great king! This ascetic was once a king like you. -He is thinking, ‘Formerly, as a layman, even when enjoying -royal splendour, and guarded by many men with -arms in their hands, I had no such joy as this,’ and he -utters this exclamation of joy in reference to the joys of -meditation, and to the happiness of the religious life.”</p> - -<p>And having thus spoken, the Bodisat further uttered -this verse in order to instruct the king in righteousness—</p> - -<p><span class="pagenum" id="Page_193">193</span></p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">He who needs no others to defend him,</div> - <div class="verse">He who has not others to defend,—</div> - <div class="verse">He it is who lives at ease, O king!</div> - <div class="verse">Untroubled he with yearnings or with lusts.</div> -</div></div></div> - -<p>When the king had listened to this discourse, he was -satisfied again; and taking leave, he returned to the -palace. And the disciple, too, took his leave, and returned -to the Himālaya region. But the Bodisat dwelt -there in continued meditation till he died, and he was -then reborn in the Brahma heaven.</p> - -<hr class="tb" /> - -<p>When the Teacher had preached this discourse, and told -the two stories, he established the connexion, and summed -up the Jātaka as follows: “The pupil of that time was -Bhaddiya the Elder, but the Master of the company of -disciples was I myself.”<a id="FNanchor_278" href="#Footnote_278" class="fnanchor">278</a></p> - - -<p class="center small">END OF THE STORY ON A HAPPY LIFE.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_194">194</span></p> - - - - -<h2 id="CHAPTER_II_SILAVAGGA">CHAPTER II. SĪLAVAGGA.</h2> - - - -<hr class="chap" /> -<h3 id="No_11">No. 11.<br /> - -LAKKHAṆA JĀTAKA.<br /> - -<span class="smaller">The Story of ‘Beauty.’</span></h3> - - -<p>“<i>The advantage is to the good.</i>”—This the Master told -while at the Bambu-grove near Rājagaha, about Devadatta.<a id="FNanchor_279" href="#Footnote_279" class="fnanchor">279</a> -For on one occasion, when Devadatta asked for -the Five Rules,<a id="FNanchor_280" href="#Footnote_280" class="fnanchor">280</a> and could not get what he wanted, he -made a schism in the Order, and taking four hundred of -the mendicants with him, went and dwelt at the rock -called Gayā-sīsa.</p> - -<p>Afterwards the minds of these mendicants became open -to conviction. And the Master, knowing it, said to his -two chief disciples, “Sāriputta! those five hundred pupils -of yours adopted the heresy of Devadatta, and went away -with him, but now their minds have become open to conviction. -Do you go there with a number of the brethren, -and preach to them, and instruct them in the Fruits of -the Path of Holiness, and bring them back with you!”</p> - -<p><span class="pagenum" id="Page_195">195</span></p> - -<p>They went, and preached to them, and instructed them -in the Fruits, and the next day at dawn returned to the -Bambu Grove, bringing those mendicants with them. -And as Sāriputta on his return was standing by, after -paying his respects to the Blessed One, the mendicants -exalted him, saying to the Blessed One, “Lord! how -excellent appears our elder brother, the Minister of -Righteousness, returning with five hundred disciples as his -retinue, whereas Devadatta is now without any followers -at all!”</p> - -<p>“Not only now, O mendicants! has Sāriputta come in -glory, surrounded by the assembly of his brethren; -in a former birth, also, he did the same. And not now -only has Devadatta been deprived of his following; in -a former birth also he was the same.”</p> - -<p>The monks requested the Blessed One to explain how -that was. Then the Blessed One made manifest a thing -hidden by the interval of existence.</p> - -<hr class="tb" /> - -<p>Long ago, in the city Rājagaha, in the land of Magadha, -there ruled a certain king of Magadha. At that time the -Bodisat came to life as a deer, and when he grew up he -lived in the forest at the head of a herd of a thousand -deer. He had two young ones, named Lakkhaṇa (the -Beautifully-marked One, ‘Beauty’) and Kāḷa (the Dark -One, ‘Brownie’).</p> - -<p>When he had become old, he called them, and said, -“My beloved! I am old. Do you now lead the herd -about.” And he placed five hundred of the deer under -the charge of each of his sons.</p> - -<p>Now in the land of Magadha at crop time, when the<span class="pagenum" id="Page_196">196</span> -corn is ripening in the fields, there is danger brewing for -the deer in the adjoining forest. Some in one place, and -some in another, the sons of men dig pit-falls, fix stakes, -set traps with stones in them, and lay snares to kill the -creatures that would eat the crops. And many are the -deer that come to destruction.</p> - -<p>So when the Bodisat saw that crop time was at hand, -he sent for his sons, and said, “My children! the time -of growing crops has come; many deer will come to -destruction. We are old, and will get along by some -means or another without stirring much abroad. But do -you lead your herds away to the mountainous part of the -forest, and return when the crops are cut!”</p> - -<p>“Very well,” said they; and departed with their -attendant herds.</p> - -<p>Now the men who live on the route they have to follow -know quite well, “At such and such a time the deer are -wont to come up into the mountains; at such and such -a time they will come down again.” And lurking here -and there in ambush, they wound and kill many deer.</p> - -<p>But Brownie, in his dullness, knew not that there were -times when he ought to travel and times when he ought -not; and he led his herd of deer early and late alike—at -dawn, or in evening twilight—past the village gates. -The men in different places—some in the open, some in -ambush—destroyed, as usual, a number of the deer. So -he, by his stupidity, brought many of his herd to destruction, -and re-entered the forest with diminished numbers.</p> - -<p>Beauty, on the other hand, was learned and clever, -and fertile in resource; and he knew when to go on, and -when to stay. He approached no village gates; he -travelled not by day, nor even at dawn or by evening<span class="pagenum" id="Page_197">197</span> -twilight; but he travelled at midnight, and so he reached -the forest without losing a single animal.</p> - -<p>There they stayed four months; and when the crops -were cut they came down from the mountain-side. -Brownie, going back as he had come, brought the rest of -the herd to destruction, and arrived alone. But Beauty, -without losing even one of his herd, came up to his parent -attended by all the five hundred of his deer.</p> - -<p>And when the Bodisat saw his sons approaching, he -held a consultation with the herd of deer, and put together -this stanza,—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">The righteous man hath profit, and the courteous in speech.</div> - <div class="verse">Look there at Beauty coming back with all his troop of kindred,</div> - <div class="verse">Then look at this poor Brownie, deprived of all he had!<a id="FNanchor_281" href="#Footnote_281" class="fnanchor">281</a></div> -</div></div></div> - -<p>When he had thus welcomed his son, the Bodisat lived -to a good old age, and passed away according to his -deeds.</p> - -<hr class="tb" /> - -<p>Thus the Master gave them this lesson in virtue in illustration -of what he had said, “Not only now, O mendicants! -has Sāriputta come in glory, surrounded by the assembly -of his brethren; in a former birth, also, he did the same. -And not now only has Devadatta been deprived of his<span class="pagenum" id="Page_198">198</span> -following; in a former birth also he was the same.” And -he united the two stories, and made the connexion, and -summed up the Jātaka as follows: “Then ‘Brownie’ -was Devadatta, and his attendants Devadatta’s attendants. -’Beauty’ was Sāriputta, and his attendants the -followers of the Buddha. The mother was the mother of -Rāhula, but the father was I myself.”</p> - - -<p class="center small">END OF THE STORY ABOUT ‘BEAUTY.’</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_199">199</span></p> - - - - -<h3 id="No_12">No. 12.<br /> - -NIGRODHA-MIGA JĀTAKA.<br /> - -<span class="smaller">The Banyan Deer.</span></h3> - - -<p><i>“Follow the Banyan deer,” etc.</i>—This the Master told -while at Jetavana, about the mother of the Elder named -Kumāra Kassapa.<a id="FNanchor_282" href="#Footnote_282" class="fnanchor">282</a> She, we are told, was the daughter -of a rich merchant of the city of Rājagaha; she was -deeply rooted in virtue, and despised all transient things; -she had reached her last birth, and in her heart the -destiny of future Arahatship shone like a lamp within a -translucent pitcher. From the time when she knew her -own mind she had no pleasure in a lay life, but was -desirous to take the vows. And she said to her parents,—</p> - -<p>“Mother, dear! my heart finds no pleasure in household -life. I want to take the vows according to that -teaching of the Buddha which leads to Nirvāna. Let -me be ordained!”</p> - -<p>“What is it you are saying, dear? This family is of -great wealth, and you are our only daughter. You -cannot be allowed to take the vows.”</p> - -<p>When, after repeated asking, she was unable to obtain -her parents’ permission, she thought, “Let it be so. -When I get to another family, I will make favour with -my husband, and take the vows.”</p> - -<p>And when she grew up, she entered another family as<span class="pagenum" id="Page_200">200</span> -wife, and lived a household life as a virtuous and attractive -woman. And in due time she conceived, but she -knew it not.</p> - -<p>Now in that city they proclaimed a feast. All the -dwellers in the city kept the feast, and the city was -decked like a city of the gods. But she, up to the time -when the feast was at its height, neither anointed herself -nor dressed, but went about in her every-day clothes. -Then her husband said to her,—</p> - -<p>“My dear! all the city is devoted to the feast; yet you -adorn yourself not.”</p> - -<p>“The body, Sir, is but filled with its thirty-two constituent -parts. What profit can there be in adorning it? -For this body has no divine, no angelic attributes: it is -not made of gold, or gems, or yellow sandal-wood; it -springs not from the womb of lotus-flowers, white or red; -it is not filled with the nectar-balm of holiness. But -verily it is born in corruption: it springs from father -and mother: its attributes are the decomposition, the -wearing away, the dissolution, the destruction, of that -which is impermanent! It is produced by excitement; -it is the cause of pains, the subject of mournings, a -lodging-place for all diseases. It is the receptacle for -the action of Karma; foul within, without it is ever -discharging: its end is death: and its goal is the charnel-house,—there, -in the sight of all the world, to be the -dwelling-place of worms and creeping things!”<a id="FNanchor_283" href="#Footnote_283" class="fnanchor">283</a></p> - -<p><span class="pagenum" id="Page_201">201</span></p> - -<p>“Dear Lord! what should I gain by adorning this -body? Would not putting ornaments on it be like -painting the outside of a sepulchre?”</p> - -<p>“My dear!” replied the young nobleman, “if you -think this body so sinful, why don’t you become a nun?”</p> - -<p>“If you grant me leave, dear husband, I will take the -vows this day!”</p> - -<p>“Very well, then; I will get you ordained,” said he. -And giving a donation at a great cost, he took her, with<span class="pagenum" id="Page_202">202</span> -a numerous retinue, to the nunnery, and had her admitted -into the Order of Nuns—but among those who -sided with Devadatta. And she was overjoyed that -her wish had been fulfilled, and that she had become a -nun.</p> - -<p>Now, as she became far gone with child, the nuns -noticed the alteration in her person,—the swelling of her -hands and feet and back, and the increase in her girth; -and they asked her, “Lady, you seem to be with child. -How is this?”</p> - -<p>“I don’t know how it is, ladies; but I have kept the -vows.”</p> - -<p>Then the nuns led her to Devadatta, and asked him, -“Sir! this young lady, after with difficulty gaining her -husband’s consent, was received into the Order. But now -it is evident that she is with child; and we know not -whether she became so when she was a laywoman or -when she was a nun. What shall we do now?”</p> - -<p>Devadatta, not being a Buddha, and having no forbearance, -kindness, or compassion, thought thus: “If -people can say, ‘A nun of Devadatta’s side is carrying -about a child in her womb, and Devadatta condones it,’ I -shall be disgraced. I must unfrock this woman!” And -without any inquiry, he answered with eagerness, “Go -and expel this woman from the Order!”—just as if he -were rushing forwards to roll away a mere piece of stone!</p> - -<p>When they heard his decision, they arose, and bowed -to him, and returned to the nunnery. But the young -girl said to the nuns, “Ladies! the Elder, Devadatta, is -not the Buddha. Not under him did I enter the religious -life, but under the Buddha himself, who is supreme -among men. What I obtained with such difficulty, O, -deprive me not of that! Take me, I pray you, and go -to the Master himself at Jetavana!”</p> - -<p>And they took her; and passing over the forty-five -leagues of road which stretched from Rājagaha to that<span class="pagenum" id="Page_203">203</span> -place, they arrived in due course at Jetavana, and saluting -the Master, told him the whole matter.</p> - -<p>The Teacher thought, “Although the child was conceived -when she was still in the world, yet the heretics -will have an opportunity of saying, ‘The mendicant -Gautama has accepted a nun expelled by Devadatta!’ -Therefore, to prevent such talk, this case ought to be -heard in the presence of the king and his ministers.”</p> - -<p>So the next day he sent for Pasenadi the king of -Kosala, Anātha Piṇḍika the Elder, Anātha Piṇḍika, the -Younger, the Lady Visākhā the influential disciple, and -other well-known persons of distinction. And in the -evening, when all classes of disciples had assembled, he -said to Upāli the Elder, “Go and examine into this affair -of the young nun in the presence of the church!”</p> - -<p>The Elder accordingly went to the assembly; and -when he had seated himself in his place, called the Lady -Visākhā before the king, and gave in charge to her the -following investigation: “Do you go, Visākhā, and find -out exactly on what day of what month this poor child -was received into the Order, and then conclude whether -she conceived before or after that day.”</p> - -<p>The Lady agreed; and having had a curtain hung, -made a private examination behind it of the young nun; -and comparing the days and months, found out that in -truth she had conceived while she was yet living in the -world. And she went to the Elder, and told him so; and -the Elder, in the midst of the assembly, declared the nun -to be innocent.</p> - -<p>Thus was her innocence established. And she bowed -down in grateful adoration to the assembly, and to the -Master; and she returned with the other nuns to the -nunnery.</p> - -<p>Now, when her time was come, she brought forth a son -strong in spirit—the result of a wish she had uttered at -the feet of Padumuttara the Buddha. And one day, as<span class="pagenum" id="Page_204">204</span> -the king was passing near the nunnery, he heard the cry -of a child, and asked his ministers the reason. They -knew of the matter, and said, “O king! that young nun -has had a son, and the cry comes from it.”</p> - -<p>“To take care of a child, Sirs, is said to be a hindrance -to nuns in their religious life. Let us undertake the care -of it,” said he.</p> - -<p>And he had the child given to the women of his harem, -and brought it up as a prince. And on the naming-day -they called him Kassapa; but as he was brought up in -royal state, he became known as Kassapa the Prince.</p> - -<p>When he was seven years old, he was entered in the -noviciate under the Buddha; and when he attained the -necessary age, received full orders; and, as time went on, -he became the most eloquent among the preachers. And -the Master gave him the pre-eminence, saying, “Mendicants! -the chief of my disciples in eloquence is Kassapa -the Prince.” Afterwards, through the Vammīka Sutta, he -attained to Arahatship. His mother, the nun, too, obtained -spiritual insight, and reached Nirvāna.<a id="FNanchor_284" href="#Footnote_284" class="fnanchor">284</a> And -Kassapa the Prince became as distinguished in the religion -of the Buddhas as the full moon in the midst of the -vault of heaven.</p> - -<p>Now one day the Successor of the Buddhas, when -he had returned from his rounds and taken his meal, -exhorted the brethren, and entered his apartment. The -brethren, after hearing the exhortation, spent the day -either in their day-rooms or night-rooms, and then met -together at eventide for religious conversation. And, as -they sat there, they exalted the character of the Buddha, -saying, “Brethren, the Elder Prince Kassapa, and the<span class="pagenum" id="Page_205">205</span> -Lady his mother, were nearly ruined by Devadatta, -through his not being a Buddha, and having no forbearance -or kindness; but the Supreme Buddha, being the -King of Righteousness, and being perfect in kindness -and forbearance and compassion, became the means of -salvation to them both!”</p> - -<p>Then the Master entered the hall with the dignity peculiar -to a Buddha, and seating himself, asked them, “What -are you sitting here talking about, O mendicants?”</p> - -<p>“Lord,” said they, “concerning your excellences!” -And they told him the whole matter.</p> - -<p>“Not now only, O mendicants!” said he, “has the -Successor of the Buddhas been a source of salvation and -a refuge to these two; formerly also he was the same.”</p> - -<p>Then the monks asked the Blessed One to explain how -that was; and the Blessed One made manifest that which -had been hidden by change of birth.</p> - -<hr class="tb" /> - -<p>Long ago, when Brahma-datta was reigning in Benares, -the Bodisat came to life as a deer. When he was born -he was of a golden colour; his eyes were like round -jewels, his horns were white as silver, his mouth was red -as a cluster of kamala flowers, his hoofs were bright -and hard as lacquer-work, his tail as fine as the tail -of a Tibetan ox,<a id="FNanchor_285" href="#Footnote_285" class="fnanchor">285</a> and his body as large in size as a -foal’s.</p> - -<p>He lived in the forest with an attendant herd of five -hundred deer, under the name of the King of the Banyan -Deer; and not far from him there dwelt another deer,<span class="pagenum" id="Page_206">206</span> -golden as he, under the name of the Monkey Deer, with -a like attendant herd.</p> - -<p>The king of Benares at that time was devoted to -hunting, never ate without meat, and used to summon -all the townspeople to go hunting every day, to the destruction -of their ordinary work.</p> - -<p>The people thought, “This king puts an end to all our -work. Suppose now in the park we were to sow food and -provide water for the deer, and drive a number of deer -into it, and close the entrance, and deliver them over to -the king.”</p> - -<p>So they planted in the park grass for the deer to eat, -and provided water, and tied up the gate; and calling -the citizens, they entered the forest, with clubs and all -kinds of weapons in their hands, to look for the deer. -And thinking, “We shall best catch the deer by surrounding -them,” they encircled a part of the forest about -a league across. And in so doing they surrounded the -very place where the Banyan Deer and the Monkey Deer -were living.</p> - -<p>Then striking the trees and bushes, and beating on the -ground, with their clubs, they drove the herd of deer out -of the place where they were; and making a great noise -by rattling their swords and javelins and bows, they made -the herd enter the park, and shut the gate. And then -they went to the king, and said to him:</p> - -<p>“O king! by your constant going to the chase, you -put a stop to our work. We have now brought deer -from the forest, and filled your park with them. Henceforth -feed on <em>them</em>!” And so saying, they took their -leave, and departed.</p> - -<p>When the king heard that, he went to the park; and<span class="pagenum" id="Page_207">207</span> -seeing there two golden-coloured deer, he granted them -their lives. But thenceforth he would sometimes go himself -to shoot a deer, and bring it home; sometimes his -cook would go and shoot one. The deer, as soon as they -saw the bow, would quake with the fear of death, and -take to their heels; but when they had been hit once or -twice, they became weary or wounded, and were killed.</p> - -<p>And the herd of deer told all this to the Bodisat. He -sent for the Monkey Deer, and said:</p> - -<p>“Friend, almost all the deer are being destroyed. -Now, though they certainly must die, yet henceforth let -them not be wounded with the arrows. Let the deer -take it by turns to go to the place of execution. One day -let the lot fall upon my herd, and the next day on yours. -Let the deer whose turn it is go to the place of execution, -put his head on the block, and lie down. If this be done, -the deer will at least escape laceration.”</p> - -<p>He agreed: and thenceforth the deer whose turn it was -used to go and lie down, after placing his neck on the -block of execution. And the cook used to come and -carry off the one he found lying there.</p> - -<p>But one day the lot fell upon a roe in the herd of the -Monkey Deer who was with young. She went to the -Monkey Deer, and said, “Lord! I am with young. -When I have brought forth my son, we will both take -our turn. Order the turn to pass me by.”</p> - -<p>“I cannot make your lot,” said he, “fall upon the -others. You know well enough it has fallen upon you. -Go away!”</p> - -<p>Receiving no help from him, she went to the Bodisat, -and told him the matter. He listened to her, and said, -“Be it so! Do you go back. I will relieve you of your<span class="pagenum" id="Page_208">208</span> -turn.” And he went <em>himself</em>, and put his neck upon the -block of execution, and lay down.</p> - -<p>The cook, seeing him, exclaimed, “The King of the -Deer, whose life was promised to him, is lying in the -place of execution. What does this mean?” And he -went hastily, and told the king.</p> - -<p>The king no sooner heard it than he mounted his -chariot, and proceeded with a great retinue to the place, -and beholding the Bodisat, said, “My friend the King of -the Deer! did I not grant you your life? Why are you -lying here?”</p> - -<p>“O great king! a roe with young came and told me -that the lot had fallen upon her. Now it was impossible -for me to transfer her miserable fate to any one else. -So I, giving my life to her, and accepting death in her -place, have lain down. Harbour no further suspicion, O -great king!”</p> - -<p>“My Lord the golden-coloured King of the Deer! I -never yet saw, even among men, one so full of forbearance, -kindness, and compassion. I am pleased with thee -in this matter. Rise up! I grant your lives, both to -you and to her!”</p> - -<p>“But though two be safe, what shall the rest do, O -king of men?”</p> - -<p>“Then I grant their lives to the rest, my Lord.”</p> - -<p>“Thus, then, great king, the deer in the park will have -gained security, but what will the others do?”</p> - -<p>“They also shall not be molested.”</p> - -<p>“Great king! even though the deer dwell secure, what -shall the rest of the four-footed creatures do?”</p> - -<p>“They also shall be free from fear.”</p> - -<p>“Great king! even though the quadrupeds are in -safety, what shall the flocks of birds do?”</p> - -<p><span class="pagenum" id="Page_209">209</span></p> - -<p>“Well, I grant the same boon to them.”</p> - -<p>“Great king! the birds then will obtain peace, but -what of the fish who dwell in the water?”</p> - -<p>“They shall have peace as well.”</p> - -<p>And so the Great Being, having interceded with the king -for all creatures, rose up and established the king in the -Five Precepts,<a id="FNanchor_286" href="#Footnote_286" class="fnanchor">286</a> and said, “Walk in righteousness, O great -king! Doing justice and mercy to fathers and mothers, -to sons and daughters, to townsmen and landsmen, you -shall enter, when your body is dissolved, the happy world -of heaven!”</p> - -<p>Thus, with the grace of a Buddha, he preached the -Truth to the king; and when he had dwelt a few days -in the park to exhort the king, he went away to the forest -with his attendant herd.</p> - -<p>And the roe gave birth to a son as beautiful as buds of -flowers; and he went playing about with the Monkey -Deer’s herd. But when its mother saw that, she said, “My -son, henceforth go not in his company; you may keep to -the Banyan Deer’s herd!” And thus exhorting him, she -uttered the verse—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Follow the Banyan Deer:</div> - <div class="verse">Dwell not with the Monkey Deer.</div> - <div class="verse">Better death with the Banyan Deer,</div> - <div class="verse">Than life with the Monkey Deer.<a id="FNanchor_287" href="#Footnote_287" class="fnanchor">287</a></div> -</div></div></div> - -<p>Now after that the deer, secure of their lives, began to -eat men’s crops. And the men dared not strike them or -drive them away, recollecting how it had been granted to -them that they should dwell secure. So they met together -in front of the king’s palace, and told the matter to the king.</p> - -<p><span class="pagenum" id="Page_210">210</span></p> - -<p>“When I was well pleased, I granted to the leader of -the Banyan Deer a boon,” said he. “I may give up my -kingdom, but not my oath! Begone with you! Not a -man in my kingdom shall be allowed to hurt the deer.”</p> - -<p>When the Banyan Deer heard that, he assembled the -herds, and said, “Henceforth you are not allowed to eat -other people’s crops.” And so forbidding them, he sent a -message to the men: “Henceforth let the husbandmen -put up no fence to guard their crops; but let them tie -leaves round the edge of the field as a sign.”</p> - -<p>From that time, they say, the sign of the tying of leaves -was seen in the fields, and from that time not a single -deer trespassed beyond it; for such was the instruction -they received from the Bodisat.</p> - -<p>And the Bodisat continued thus his life long to instruct -the deer, and passed away with his herd according to his -deeds.</p> - -<p>The king, too, hearkened to the exhortations of the -Bodisat, and then, in due time, passed away, according to -his deeds.</p> - -<hr class="tb" /> - -<p>The Master, having finished the discourse in illustration -of his saying, “Not only now was I the protector of -the nun and of Kassapa the Prince; in a former birth I -was the same,” he fully expounded the Four Truths. -And when he had told the double story, he made the -connexion, and summed up the Jātaka by saying, “He -who was then the Monkey Deer was Devadatta, his herd -was Devadatta’s following, the roe was the nun, her son -was Kassapa the Prince, the king was Ānanda, but the -royal Banyan Deer was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE BANYAN DEER.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_211">211</span></p> - - - - -<h3 id="No_13">No. 13.<br /> - -KAṆḌINA JĀTAKA.<br /> - -<span class="smaller">The Dart of Love.</span></h3> - - -<p>[The Introductory Story is the same as that of the -Indriya Jātaka in Book VIII.]</p> - -<hr class="tb" /> - -<p>Long ago a king of Magadha was reigning in Rājagaha, -in the country of Magadha. At the season of harvest the -deer suffered much at the hands of the people of Magadha. -So they were wont to go away to the forest at the foot of -the mountains.</p> - -<p>Now a certain mountain stag, who lived in that jungle, -made friends with a roe from the inhabited country. -And when those deer came down from the mountain-side -to return home, he, being caught in the snares of love, -went down with them.</p> - -<p>Then she said to him, “You, Sir, are but a simple -deer of the mountains, and the inhabited country is -beset with danger and difficulty. Pray don’t go down -with us!”</p> - -<p>But he, being fallen deep into love for her, would not -turn back, and went along with her.</p> - -<p>Now when the people of Magadha saw that the time -was come for the deer to return from the hills, they used -to lie waiting in ambush all along the road. And just<span class="pagenum" id="Page_212">212</span> -where those two were coming on, there stood a certain -hunter behind a thicket.</p> - -<p>The young roe smelt the smell of a man, and immediately -thought, “There’ll be some hunter behind there.” -And she let the foolish stag go on first, and kept back -herself. The hunter with one shot from his bow felled the -stag there on the spot; but the roe, as soon as she saw -he was hit, fled away like the wind.</p> - -<p>Then the hunter came out of his ambush, skinned that -deer, made a fire, cooked the sweet flesh in the glowing -charcoal, ate and drank, and carried off the rest all dropping -with blood and gore, and went home to give his -children a treat.</p> - -<p>Now the Bodisat of that time was a tree fairy, dwelling -in that wood. When he saw what had happened, he said -to himself,</p> - -<p>“Not through father, not through mother, but through -lust, has this poor fool of a deer come to his death. In -the dawn of passion creatures think themselves in bliss, -but they end in losing their limbs in misery, or tasting -the grief of all kinds of bonds and blows. What more -shameful in this world than that which brings sorrow and -death to others? What more despicable than the country -where women administer and teach, a land under harem -rule? What more wretched than the men who give -themselves up to women’s control?” And then, whilst all -the fairies of the wood cast bouquets before him and cheered -him on, he brought the three rebukes into one verse, and -made the whole wood ring as he uttered the stanza—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">O dreadful barbéd dart of love, that tears men’s hearts!</div> - <div class="verse">O foolish land, where woman bears the rule!</div> - <div class="verse">O stupid men, who fall ‘neath woman’s power!</div> -</div></div></div> - -<p><span class="pagenum" id="Page_213">213</span></p> - -<hr class="tb" /> - -<p><a id="FNanchor_288" href="#Footnote_288" class="fnanchor">288</a> -When the Master had taught them this story, he proclaimed -the Four Truths. And at the conclusion thereof -that love-sick monk was converted. And the Master made -the connexion, and summed up the Jātaka by saying, -“The mountain-deer of that time was the love-sick -brother, the roe was his former wife, and the tree fairy, -who preached the sermon showing the evil of passion, was -I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE DART OF LOVE.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_214">214</span></p> - - - - -<h3 id="No_14">No. 14.<br /> - -VĀTA-MIGA JĀTAKA.<br /> - -<span class="smaller">The Greedy Antelope.</span></h3> - - -<p>“<i>There is nothing worse than greed, they say.</i>”—This the -Master told when he was living at Jetavana about the -Elder named Tissa the younger, the keeper of the law -concerning food.</p> - -<p>For when the Master, we are told, was residing at the -Bambu-grove, near Rājagaha, a young man of a very -wealthy family of distinction, by name Prince Tissa, -went one day to the Bambu-grove, and when he had -heard the Teacher’s discourse, he became desirous to devote -himself to a religious life. And when, on his asking -leave to enter the Order, his parents refused their consent, -he compelled them to grant it, in the same manner as -Raṭṭhapāla had done, by refusing to eat for seven days.<a id="FNanchor_289" href="#Footnote_289" class="fnanchor">289</a> -And he then took the vows under the Master.</p> - -<p>The Master remained at the Bambu-grove about half a -month after receiving him into the Order, and then went -to Jetavana. There this young man of family passed his -life, begging his daily food in Sāvatthi, and observing all -the Thirteen Practices by which the passions are quelled. -So under the name of “The Young Tissa who keeps the<span class="pagenum" id="Page_215">215</span> -law concerning food,”<a id="FNanchor_290" href="#Footnote_290" class="fnanchor">290</a> he became as distinguished and -famous in Buddhadom as the moon in the vault of -heaven.</p> - -<p>At that time they were holding festival in Rājagaha, -and the parents of the monk put away all the jewelry -which had belonged to him in the days of his laymanship -into a silver casket; and took the matter to heart, weeping, -and saying, “At other festivals our boy used to keep the -feast wearing this ornament or this. And now Gotama -the Mendicant has taken him, him our only son, away to -Sāvatthi! And we know not what fate is falling to him -there.”</p> - -<p>Now a slave-girl coming to the house, and seeing the -wife of the lord weeping, asked her, “Why, Lady! do you -weep?” And she told her what had happened.</p> - -<p>“Well, Lady, what dish was your son most fond of?” -said she.</p> - -<p>“Such and such a one,” was the reply.</p> - -<p>“If you grant me full authority in this house, I will -bring your son back!” said she.</p> - -<p>The Lady agreed, gave her wherewith to pay all her -expenses, and sent her forth with a great retinue, saying, -“Go now, and by your power bring back my son.”</p> - -<p>So the girl then went to Sāvatthi in a palankeen, and -took up her abode in the street in which the monk was wont -to beg. And without letting him see the people who had -come from the lord’s house, but surrounding herself with -servants of her own, she from the very first provided the -Elder when he came there with food and drink. Having -thus bound him with the lust of taste, she in due course -got him to sit down in her house; and when she saw that -by giving him to eat she had brought him into her -power, she shammed sickness, and lay down in her inner -chamber.</p> - -<p>Then the monk, when his begging time had come,<span class="pagenum" id="Page_216">216</span> -arrived on his rounds at the door of the house. An -attendant took his bowl, and made him sit down in the -house. No sooner had he done so, than he asked, “How -is the lady devotee?”</p> - -<p>“She is sick, reverend Sir, and wishes to see you,” was -the reply. And he, bound by the lust of taste, broke his -observance and his vow, and went to the place where she -was lying. Then she told him why she had come, and -alluring him, so bound him by the lust of taste, that she -persuaded him to leave the Order. And having brought -him into her power, she seated him in her palankeen, and -returned to Rājagaha with all her retinue.</p> - -<p>And this news became the common talk. And the -monks, assembled in the hall of instruction, began to say -one to another, “A slave-girl has brought back Young -Tissa, the keeper of the law concerning food, having -bound him with the lust of taste.”</p> - -<p>Then the Master, entering the chapel, sat down on his -throne, and said, “On what subject are you seated here -talking?”</p> - -<p>And they told him the news.</p> - -<p>“Not now only, O mendicants!” said he, “has this -monk, caught by the lust of taste, fallen into her power; -formerly also he did the same.” And he told a story.</p> - -<hr class="tb" /> - -<p>Once upon a time <span class="smcap">Brahma-datta</span>, the king of Benares, -had a gardener named <span class="smcap">Sanjaya</span>. Now a swift antelope -who had come to the garden took to flight as soon as it -saw Sanjaya. But Sanjaya did not frighten it away; and -when it had come again and again it began to walk about -in the garden. And day by day the gardener used to -pluck the various fruits and flowers in the garden, and -take them away to the king.</p> - -<p><span class="pagenum" id="Page_217">217</span></p> - -<p>Now one day the king asked him, “I say, friend -gardener, is there anything strange in the garden so far -as you’ve noticed?”</p> - -<p>“I’ve noticed nothing, O king! save that an antelope -is in the habit of coming and wandering about there. -That I often see.”</p> - -<p>“But could you catch it?”</p> - -<p>“If I had a little honey, I could bring it right inside -the palace here!”</p> - -<p>The king gave him the honey; and he took it, went to -the garden, smeared it on the grass at the spot the antelope -frequented, and hid himself. When the deer came, -and had eaten the honey-smeared grass, it was bound -with the lust of taste; and from that time went nowhere -else, but came exclusively to the garden. And as -the gardener saw that it was allured by the honey-smeared -grass, he in due course showed himself. For a few days -the antelope took to flight on seeing him. But after -seeing him again and again, it acquired confidence, and -gradually came to eat grass from the gardener’s hand. -And when the gardener saw that its confidence was -gained, he strewed the path right up to the palace as -thick with branches as if he were covering it with mats, -hung a gourdful of honey over his shoulder, carried a -bundle of grass at his waist, and then kept sprinkling -honey-smeared grass in front of the antelope till he led -him within the palace.</p> - -<p>As soon as the deer had got inside, they shut the door. -The antelope, seeing men, began to tremble and quake -with the fear of death, and ran hither and thither about -the hall. The king came down from his upper chamber, -and seeing that trembling creature, said, “Such is the<span class="pagenum" id="Page_218">218</span> -nature of an antelope, that it will not go for a week afterwards -to a place where it has seen men, nor its life long -to a place where it has been frightened. Yet this one, -with just such a disposition, and accustomed only to the -jungle, has now, bound by the lust of taste, come to just -such a place. Verily there is nothing worse in the world -than this lust of taste!” And he summed up the lesson -in this stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“There’s nothing worse than greed, they say,</div> - <div class="verse">Whether at home, or with one’s friends.</div> - <div class="verse">Through taste the deer, the wild one of the woods,</div> - <div class="verse">Fell under Sanjaya’s control.”</div> -</div></div></div> - -<p>And when in other words he had shown the danger of -greed, he let the antelope go back to the forest.</p> - -<hr class="tb" /> - -<p>When the Master had finished this discourse in illustration -of what he had said (“Not now only O mendicants! -has this monk, caught by the lust of taste, fallen into her -power; formerly also he did the same”), he made the -connexion, and summed up the Jātaka as follows: “He -who was then Sanjaya was this slave-girl, the antelope -was the monk, but the king of Benares was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE SWIFT ANTELOPE.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_219">219</span></p> - - - - -<h3 id="No_15">No. 15.<br /> - -KHARĀDIYĀ JĀTAKA.<br /> - -<span class="smaller">The Deer who would not learn.</span></h3> - - -<p>“<i>Though a deer be most swift, O Kharādiyā.</i>”—This the -Master told when at Jetavana, concerning a certain foul-mouthed -monk. For that monk, we are told, was abusive, -and would take no admonition.</p> - -<p>Now the Master asked him, “Is it true what they say, -O mendicant! that you are abusive, and will take no -admonition?”</p> - -<p>“It is true, O Blessed One!” said he.</p> - -<p>The Master said, “Formerly also, by your surliness -and your refusing to accept the admonition of the wise, -you were caught in a snare and came to destruction.” -And he told a story.</p> - -<hr class="tb" /> - -<p>Once upon a time, when Brahma-datta was reigning in -Benares, the Bodisat became a stag, and lived in the -forest, with a herd for his retinue.</p> - -<p>Now his sister-roe (Kharādiyā) pointed out to him her -son, and gave him in charge to him, saying, “Brother! -this is your nephew. Teach him the devices of the deer.”</p> - -<p>And he said to his nephew, “Come at such and such a -time to learn.”</p> - -<p><span class="pagenum" id="Page_220">220</span></p> - -<p>At the appointed time he did not go. And one day as -he was wandering about, disregarding seven admonitions -given on as many days, and not learning the devices of -the deer, he was caught in a snare.</p> - -<p>Then his mother went to her brother, and asked, “How -now, brother! was your nephew instructed in the devices -of the deer?”</p> - -<p>“Think no more of that incorrigible fellow!” said the -Bodisat. “Your son did not learn the devices of the -deer.”</p> - -<p>And then, to explain his own unwillingness to have -anything further to do with him, he uttered this stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Though a deer be most swift,<a id="FNanchor_291" href="#Footnote_291" class="fnanchor">291</a> O Kharādiyā!</div> - <div class="verse">And have antlers rising point o’er point,</div> - <div class="verse">If he transgress the seventh time,</div> - <div class="verse">I would not try to teach him more!”</div> -</div></div></div> - -<p>But the hunter killed that wilful deer caught in the -snare, and, taking his flesh, departed.</p> - -<hr class="tb" /> - -<p>The Master having finished this discourse, in illustration -of what he had said (“Formerly also, by your -surliness and your refusing to accept the admonition of -the wise, you were caught in a snare, and came to destruction”), -made the connexion, and summed up the Jātaka: -“The nephew deer of that time was the abusive monk, -the sister was Uppala-vaṇṇā, but the admonishing deer -was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE DEER WHO WOULD NOT LEARN.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_221">221</span></p> - - - - -<h3 id="No_16">No. 16.<br /> - -TIPALLATTHA-MIGA JĀTAKA.<br /> - -<span class="smaller">The Cunning Deer.</span></h3> - - -<p>“<i>I’ve taught the deer in posture skilled.</i>”—This the -Master told when at the Badarika monastery in Kosambi, -about his son Rāhula, who was over-anxious to observe -the Rules of the Order.<a id="FNanchor_292" href="#Footnote_292" class="fnanchor">292</a></p> - -<hr class="tb" /> - -<p>Once upon a time there was a king of Magadha reigning -in Rājagaha. At that time the Bodisat came to life -as a stag, and lived in the forest, attended by a herd of -deer.</p> - -<p>Now his sister brought her son to him, saying, -“Brother! instruct this thy nephew in the devices of -the deer.”</p> - -<p>“Very well,” said the Bodisat, in assent, and directed -his nephew, “Go away now, dear, and on your return at -such and such a time you may receive instruction.”</p> - -<p>And he failed not at the time appointed by his uncle, -but went to him and received instruction.</p> - -<p>One day as he was wandering about in the wood, he -was caught in a snare. And he uttered a cry—the cry<span class="pagenum" id="Page_222">222</span> -of a captive. Then the herd took to flight, and let the -mother know that her son had been caught in a snare. -She went to her brother, and asked him,—</p> - -<p>“Brother! was your nephew instructed in the devices -of the deer?”</p> - -<p>“Suspect not your son of any fault,” said the Bodisat. -“He has well learnt the devices of the deer. Even now -he will come back to us and make you laugh for joy.” -And he uttered this stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">I’ve trained the deer to be most swift,</div> - <div class="verse">To drink at midnight only, and, abounding in disguise,</div> - <div class="verse">To keep in any posture that he likes.</div> - <div class="verse">Breathing through one nostril hid upon the ground,</div> - <div class="verse">My nephew, by six tricks at his command</div> - <div class="verse">Will yet outdo the foe!</div> -</div></div></div> - -<p>Thus the Bodisat, pointing out how thoroughly his -nephew had learnt the devices of the deer, comforted his -sister.</p> - -<p>But the young stag, when he was caught in the trap, -struggled not at all. He lay down on the ground as -best he could; stretched out his legs; struck the ground -near his feet with his hoofs, so as to throw up earth -and grass; let fall his head; put out his tongue; made -his body wet with spittle; swelled out his belly by -drawing in his breath; breathed through the lower nostril -only, holding his breath with the upper; made his whole -frame stiff and stark, and presented the appearance of -a corpse. Even the bluebottles flew round him, and here -and there crows settled!</p> - -<p>When the hunter came up, he gave him a blow on the -stomach; and saying to himself, “He must have been<span class="pagenum" id="Page_223">223</span> -caught early in the morning, he is already putrid,” he -loosed the bands which tied him. And apprehending -nothing, he began to collect leaves and branches, saying -to himself, “I will dress him at once, here on the spot, -and carry off the flesh.”</p> - -<p>But the young stag arose, stood on his feet, shook -himself, stretched out his neck, and, swiftly as a cloud -driven by a mighty wind, returned to his mother!</p> - -<hr class="tb" /> - -<p>The Teacher having finished this discourse, in illustration -of his words (“Not now only, mendicants, was -Rāhula devoted to instruction; formerly also he was so,” -etc.), made the connexion, and summed up the Jātaka: -“At that time the nephew, the young stag, was Rāhula, -the mother was Uppala-vaṇṇā, but the uncle was I -myself.”</p> - - -<p class="center small">END OF THE STORY OF THE CUNNING DEER.<a id="FNanchor_293" href="#Footnote_293" class="fnanchor">293</a><span class="pagenum" id="Page_224">224</span> -No. 17.</p> - -<p>MALUTA JĀTAKA.</p> - -<p>The Wind.</p> - - -<p><i>“Whenever the wind blows,” etc.</i>—This the Master told -when at Jetavana, about two Buddhist monks. They, we -are told, were living a forest life in the country of -Kosala; and one was called <span class="smcap">Dark</span> and the other called -<span class="smcap">Light</span>. Now one day Light asked Dark, “Brother! at -what time does the cold, as some people call it, come on?”</p> - -<p>“In the dark half of the month!” said he.</p> - -<p>But one day Dark asked Light, “Brother Light! at -what time does the so-called cold come on?”</p> - -<p>“In the light half of the month!” said he.</p> - -<p>And neither of the two being able to solve the knotty -point, they went to the Master, and after paying him -reverence, asked him, “At what time, Sir, is the cold?”</p> - -<p>When the Master had heard their story, he said, -“Formerly also, O mendicants! I solved this question for -you; but the confusion arising from change of birth has -driven it out of your minds.” And he told a tale.</p> - -<hr class="tb" /> - -<p>Once upon a time two friends, a lion and a tiger, were -living in a certain cave at the foot of a hill. At that -time the Bodisat, who had devoted himself to the reli<span class="pagenum" id="Page_225">225</span>gious -life of a hermit, was living at the foot of that same -mountain.</p> - -<p>Now one day a dispute arose between the friends about -the cold. The tiger said it was cold in the dark half of -the month, the lion said it was cold in the light half. -And as neither of them could solve the difficulty, they -asked the Bodisat, and he uttered this stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“It is whenever the wind blows,</div> - <div class="verse">In the dark half or in the light.</div> - <div class="verse">For cold is caused by wind: and so</div> - <div class="verse">You both are right.”</div> -</div></div></div> - -<p>Thus the Bodisat pacified the two friends.</p> - -<hr class="tb" /> - -<p>When the Master had finished this discourse (“Formerly -also,” etc.), he proclaimed the Truths. And at the close -thereof the two brethren were established in the Fruit -of Conversion. The Master made the connexion, and -summed up the Jātaka: “He who was then the tiger was -Dark, the lion Light, but the ascetic who answered the -question was I myself.”</p> - - -<p class="center small">END OF THE STORY ABOUT THE WIND.<a id="FNanchor_294" href="#Footnote_294" class="fnanchor">294</a></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_226">226</span></p> - - - - -<h3 id="No_18">No. 18.<br /> - -MATAKA-BHATTA JĀTAKA.<br /> - -<span class="smaller">On Offering Food to the Dead.</span></h3> - - -<p>“<i>If people would but understand.</i>”—This the Teacher -told when at Jetavana, about food offered to the dead.</p> - -<p>For at that time people used to kill sheep and goats in -large numbers in order to offer what is called “The Feast -of the Dead” in honour of their deceased relatives. When -the monks saw men doing so, they asked the Teacher, -saying, “Lord! the people here bring destruction on -many living creatures in order to provide the so-called -’Feast of the Dead.’ Can there possibly, Sir, be any -advantage in that?”</p> - -<p>The Teacher said, “Let not us, O mendicants! provide -the Feast of the Dead: for what advantage is there in -destroying life? Formerly sages seated in the sky -preached a discourse showing the evils of it, and made all -the dwellers in Jambu-dīpa give up this practice. But -now since change of birth has set in, it has arisen again.” -And he told a tale.</p> - -<hr class="tb" /> - -<p>Once upon a time, when Brahma-datta was reigning in -Benares, a Brāhman, a world-famous teacher, accomplished -in the Three Vedas, had a goat brought, with the<span class="pagenum" id="Page_227">227</span> -intention of giving the Feast of the Dead, and said to his -pupils:</p> - -<p>“My lads! take this goat to the river, and bathe it, and -hang a garland round its neck, and give it a measure of -corn, and deck it out, and then bring it back.”</p> - -<p>“Very well,” said they, and accordingly took it to the -river; and when they had bathed it and decorated it, let -it stand on the bank.</p> - -<p>The goat, seeing in this the effect of his former bad -conduct, thought to himself, “To-day I shall be free from -that great misery;” and, glad at heart, he laughed a -mighty laugh, in sound like the crashing of a jar. Then, -thinking to himself, “This Brāhman, by killing me, will -take upon himself like misery to that which I had earned,” -he felt compassion for the Brāhman, and wept with a -loud voice.</p> - -<p>Then the young Brāhman asked him, “Friend goat! -you have both laughed heartily and heartily cried. Pray, -what is it makes you laugh, and what is it makes you -cry?”</p> - -<p>“Ask me about it in your teacher’s presence,” said -he.</p> - -<p>They took him back, and told their teacher of this -matter. And when he had heard their story, he asked -the goat, “Why did you laugh, goat, and why did you -cry?”</p> - -<p>Then the goat, by his power of remembering former -births, called to mind the deeds he had done, and said to -the Brāhman, “Formerly, O Brāhman, I had become -just such another Brāhman,—a student of the mystic -verses of the Vedas; and determining to provide a Feast -of the Dead, I killed a goat, and gave the Feast. By<span class="pagenum" id="Page_228">228</span> -having killed that one goat, I have had my head cut off -in five hundred births, less one. This is my five hundredth -birth, the last of the series; and it was at the -thought, ‘To-day I shall be free from that great misery,’ -that I became glad at heart, and laughed in the manner -you have heard. Then, again, I wept, thinking, ‘I who -just by having killed a goat incurred the misery of having -five hundred times my head cut off, shall be released to-day -from the misery; but this Brāhman, by killing me, -will, like me, incur the misery of having his head cut off -five hundred times;’ and so I wept.”</p> - -<p>“Fear not, O goat! I will not kill you,” said he.</p> - -<p>“Brāhman! what are you saying? Whether you kill -me or not, I cannot to-day escape from death.”</p> - -<p>“But don’t be afraid! I will take you under my protection, -and walk about close to you.”</p> - -<p>“Brāhman! of little worth is your protection; while -the evil I have done is great and powerful!”</p> - -<p>The Brāhman released the goat; and saying, “Let us -allow no one to kill this goat,” he took his disciples, and -walked about with it. No sooner was the goat at liberty, -than, stretching out its neck, it began to eat the leaves of -a bush growing near the ridge of a rock. That very -moment a thunderbolt fell on the top of the rock, and a -piece of the rock split off, and hit the goat on his outstretched -neck, and tore off his head. And people crowded -round.</p> - -<p>At that time the Bodisat had been born as the Genius -of a tree growing on that spot. By his supernatural -power he now seated himself cross-legged in the sky in -the sight of the multitude; and thinking, “Would that -these people, seeing thus the fruit of sin, would abstain<span class="pagenum" id="Page_229">229</span> -from such destruction of life,” he in a sweet voice taught -them, uttering this stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“If people would but understand</div> - <div class="verse">That this would cause a birth in woe,</div> - <div class="verse">The living would not slay the living;</div> - <div class="verse">For he who taketh life shall surely grieve!”</div> -</div></div></div> - -<p>Thus the Great Being preached to them the Truth, -terrifying them with the fear of hell. And when the -people had heard his discourse, they trembled with the -fear of death, and left off taking life. And the Bodisat, -preaching to the people, and establishing them in the -Precepts, passed away according to his deeds. The people, -too, attending upon the exhortations of the Bodisat, gave -gifts, and did other good deeds, and so filled the city of -the gods.<a id="FNanchor_295" href="#Footnote_295" class="fnanchor">295</a></p> - -<hr class="tb" /> - -<p>The Teacher having finished this discourse, made the -connexion, and summed up the Jātaka: “I at that time -was the Genius of the tree.”</p> - - -<p class="center small">END OF THE STORY ON FOOD OFFERED TO THE DEAD.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_230">230</span></p> - - - - -<h3 id="No_19">No. 19.<br /> - -ĀYĀCITA-BHATTA JĀTAKA.<br /> - -<span class="smaller">On Offerings given under a Vow.</span></h3> - - -<p><i>“Would you be saved,” etc.</i>—This the Teacher told while -at Jetavana, about making offerings under a vow to the -gods.</p> - -<p>At that time, we are told, men about to go on a trading -journey used to kill animals, and lay an offering before -the gods, and make a vow, saying, “When we have returned -in safety and success, we will make an offering to -you,” and so depart. Then when they returned safe and -successful, thinking, “This has happened by the power of -the God,” they killed animals, and made the offering to -release themselves from the vow.</p> - -<p>On seeing this, the mendicants asked the Blessed One, -“Lord! is there now any advantage in this?” And he -told a tale.</p> - -<hr class="tb" /> - -<p>Once upon a time, in the land of Kāsi, a landed proprietor -in a certain village promised an offering to the -Genius of a Banyan-tree standing by the gate of the -village. And when he had returned safely, he slew a -number of animals; and saying to himself, “I will make -myself free from my vow,” he went to the foot of the -tree.</p> - -<p><span class="pagenum" id="Page_231">231</span></p> - -<p>But the tree-god, standing in a fork of the tree, uttered -this stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Would you be free, you first must die!</div> - <div class="verse">Seeking for freedom thus, is being bound!</div> - <div class="verse">Not by such deeds as these are the wise made free:</div> - <div class="verse">Salvation is the bond of fools!”<a id="FNanchor_296" href="#Footnote_296" class="fnanchor">296</a></div> -</div></div></div> - -<p>Thenceforward men refrained from such life-destroying -deeds, and living a life of righteousness filled the city of -the gods.</p> - -<hr class="tb" /> - -<p>The Teacher, having finished this discourse, made the -connexion, and summed up the Jātaka: “I at that time -was the Genius of the Tree.”</p> - -<p class="center small">END OF THE STORY ON OFFERINGS GIVEN UNDER -A VOW.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_232">232</span></p> - - - -<h3 id="No_20">No. 20.<br /> - -NAḶAPĀNA JĀTAKA.<br /> - -<span class="smaller">The Monkeys and the Demon.</span></h3> - - -<p><i>“He saw the marks of feet,” etc.</i>—This the Teacher told -about the Naḷa-canes, when he was living at the Ketaka -wood, hard by the Lake of Naḷaka-pāna, after he had -come to the village of that name on his tour through -Kosala.</p> - -<p>At that time the monks, after they had bathed in the -Naḷaka-pāna lake, had the canes of the Naḷa-plant brought -to them by the novices, for needle-cases. And finding -them hollow throughout, they went to the Teacher, and -asked him, “Lord! we had Naḷa-canes brought for -needle-cases. They are hollow throughout, from root to -point. How is this?”</p> - -<p>“This, mendicants,” said he, “is a former command of -mine.” And he told a tale.</p> - -<hr class="tb" /> - -<p>This was formerly, they say, a densely-wooded forest. -And in its lake there was a water-demon, who used to eat -whomsoever went down into the water. At that time the -Bodisat was a monkey-king, in size like the fawn of a red -deer; and attended by a troop of monkeys about eighty -thousand in number, he lived in that forest, preserving -them from harm.</p> - -<p><span class="pagenum" id="Page_233">233</span></p> - -<p>Now he exhorted the troop of monkeys, saying, “My -children! in this forest there are poisonous trees, and -pools haunted by demons. When you are going to eat -fruits of any kind you have not eaten before, or to drink -water you have not drunk before, ask me about it.”</p> - -<p>“Very well,” said they. And one day they went to a -place they had not been to before. There they wandered -about the greater part of the day; and when, in searching -about for water, they found a pond, they sat down without -even drinking, and looked forward to the arrival of -their king.<a id="FNanchor_297" href="#Footnote_297" class="fnanchor">297</a></p> - -<p>When the Bodisat had come, he asked them, “Why, -my children, do you take no water?”</p> - -<p>“We awaited your arrival,” said they.</p> - -<p>“It is well, my children!” said the Bodisat; and -fixing his attention on the foot-marks close round the edge -of the pond, he saw that they went down, but never came -up. Then he knew that it was assuredly haunted by -demons, and said, “You have done well, my children, not -to have drunk the water. This pond is haunted!”</p> - -<p>But when the demon of the water saw that they were -not going down into it, he assumed the horrible shape of -a blue-bellied, pale-faced, red-handed, red-footed creature, -and came splashing out through the water, and cried out, -“Why do you sit still here? Go down and drink the -water!”</p> - -<p>But the Bodisat asked him, “Are you the water-demon -who haunts this spot?”</p> - -<p>“Yes! I am he!” was the reply.</p> - -<p><span class="pagenum" id="Page_234">234</span></p> - -<p>“Have you received power over all who go down into -the pool?”</p> - -<p>“Yes, indeed! I carry off even a bird when it comes -down, and I let no one off. You too I will devour, one -and all!”</p> - -<p>“We shall not allow you to eat us.”</p> - -<p>“Well, then! drink away!”</p> - -<p>“Yes! we shall drink the water too, but we shall not -fall into your hands.”</p> - -<p>“How, then, will you get at the water?”</p> - -<p>“You imagine, I suppose, that we must go down to -drink. But you are wrong! Each one of us eighty -thousand shall take a Naḷa-cane and drink the water of -your pond without ever entering it, as easily as one would -drink from the hollow stem of a water-plant. And so you -will have no power to eat <em>us</em>!”</p> - -<p>It was when the Teacher as Buddha had recalled this -circumstance that he uttered the first half of the following -stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“I saw the marks of feet that had gone down,</div> - <div class="verse">I saw no marks of feet that had returned.”</div> -</div></div></div> - -<p>(But then he said to the monkeys)—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“We’ll drink the water through a reed,”</div> -</div></div></div> - -<p>(And turning to the demon, he added)—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“And yet I’ll not become your prey!”</div> -</div></div></div> - -<p>So saying, the Bodisat had a Naḷa-cane brought to him, -and appealing in great solemnity to the Ten Great -Perfections (generosity, morality, self-denial, wisdom, -perseverance, patience, truth, resolution, kindness, and -resignation) exorcised by him in this and previous births,<span class="pagenum" id="Page_235">235</span> -he blew into the cane.<a id="FNanchor_298" href="#Footnote_298" class="fnanchor">298</a> And the cane became hollow -throughout, not a single knot being left in it. In this -manner he had another, and then another, brought, and -blew into it.<a id="FNanchor_299" href="#Footnote_299" class="fnanchor">299</a> Then the Bodisat walked round the pond, -and commanded, saying, “Let all the canes growing here -be perforated throughout.” And thenceforward, since -through the greatness of the goodness of the Bodisats -their commands are fulfilled, all the canes which grew -in that pond became perforated throughout.</p> - -<hr class="tb" /> - -<p>There are four miracles in this <i>Kalpa</i> (the period which -elapses between the commencement of the formation of -the world and its final destruction) which endure throughout -a <i>Kalpa</i>—the sign of the hare in the moon will last -the whole Kalpa:<a id="FNanchor_300" href="#Footnote_300" class="fnanchor">300</a> the place where the fire was extinguished -in the Quail-birth will not take fire again -through all the Kalpa:<a id="FNanchor_301" href="#Footnote_301" class="fnanchor">301</a> the place where the potter lived -will remain arid through all the Kalpa: the canes growing -round this pond will be hollow through all the Kalpa. -These four are called the Kalpa-lasting Wonders.</p> - -<hr class="tb" /> - -<p>After giving this command, the Bodisat took a cane -and seated himself. So, too, those eighty thousand monkeys -took, each of them, a cane, and seated themselves -round the pond. And at the same moment as he drew<span class="pagenum" id="Page_236">236</span> -the water up into his cane and drank, so, too, they all sat -safe on the bank, and drank.</p> - -<p>Thus the water-demon got not one of them into his -power on their drinking the water, and he returned in -sorrow to his own place. But the Bodisat and his troop -went back again to the forest.</p> - -<hr class="tb" /> - -<p>When the Teacher, having finished this discourse in -illustration of his words (“The hollowness of those canes, -mendicants, is a former command of mine”), he made the -connexion, and summed up the Jātaka, saying: “He who -was then the water-demon was Devadatta; the eighty -thousand monkeys were the Buddha’s retinue; but the -monkey king, clever in resource, was I myself.”</p> - - -<p class="center small">END OF THE STORY OF NAḶAPĀNA.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_237">237</span></p> - - - - -<h3 id="No_21">No. 21.<br /> - -KURUNGA-MIGA JĀTAKA.<br /> - -<span class="smaller">The Wily Antelope.</span></h3> - - -<p><i>“The Kurunga knows full well,” etc.</i>—This the teacher -told while at Jetavana about Devadatta.</p> - -<p>For once when the monks had assembled in the lecture -hall, they sat talking of Devadatta’s wickedness, saying, -“Brother Devadatta has suborned archers, and hurled -down a rock, and sent forth Dhanapālaka the elephant; -in every possible way he goes about to slay the Sage.”</p> - -<p>The Teacher came, and sat down on the seat reserved -for him, and asked, “What is it, then, Mendicants, you -are sitting here talking about?”</p> - -<p>“Lord! we were talking about the wickedness of -Devadatta in going about to slay you.”</p> - -<p>The Teacher answered, “Not now only, O mendicants, -has Devadatta gone about to slay me; formerly, too, he -did the same, and was unsuccessful in his endeavour.” -And he told a tale.</p> - -<hr class="tb" /> - -<p>Once upon a time, when Brahma-datta was reigning in -Benares, the Bodisat became <span class="smcap">A KURUNGA ANTELOPE</span> and -lived in his forest home, feeding on fruits. And at one<span class="pagenum" id="Page_238">238</span> -time he was eating the Sepaṇṇi fruit on a heavily-laden -Sepaṇṇi tree.</p> - -<p>Now, a deerstalker of that village used to note the -tracks of the deer at the foot of the fruit-trees, build himself -a platform on the tree above, and seating himself there, -wound with a javelin the deer who came to eat the fruit, -and make a living by selling their flesh.</p> - -<p>On seeing, one day, the foot-marks of the Bodisat at the -foot of the Sepaṇṇi-tree, he made himself a platform -upon it, and having breakfasted early, he took his javelin -with him, went to the wood, climbed up the tree, and took -his seat on the platform.</p> - -<p>The Bodisat, too, left his lair early in the morning, and -came up to eat the Sepaṇṇi-fruits; but without going too -hastily to the foot of the tree, he thought to himself, -“Those platform-hunters sometimes make their platforms -on the trees. I wonder can there be any danger of that -kind.” And he stopped at a distance to reconnoitre.</p> - -<p>But the hunter, when he saw that the Bodisat was not -coming on, kept himself quiet, and threw down fruit so -that it fell in front of him.</p> - -<p>The Bodisat said to himself, “Why, these fruits are -coming this way, and falling before me. There must be -a hunter up there!” And looking up again and again, he -discerned the hunter. Then pretending not to have seen -him, he called out, “Hallo, O tree! You have been wont -to let your fruit fall straight down, as if you were putting -forth a hanging root: but to-day you have given up -your tree-nature. So as you have surrendered the characteristics -of tree-nature, I shall go and seek my food at -the foot of some other tree.” So saying, he uttered this -stanza:</p> - -<p><span class="pagenum" id="Page_239">239</span></p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“The Kurunga knows full well, Sepaṇṇi,</div> - <div class="verse">What kind of fruit you thus throw down.</div> - <div class="verse">Elsewhere I shall betake myself:</div> - <div class="verse">Your fruit, my friend, belikes me not.”<a id="FNanchor_302" href="#Footnote_302" class="fnanchor">302</a></div> -</div></div></div> - -<p>Then the hunter, seated as he was on the platform, hurled -his javelin at him, calling out, “Away with you! I’ve lost -you this time!”</p> - -<p>The Bodisat turned round, and stopped to cry out, “I -tell you, O man, however much you may have lost <em>me</em> this -time, the eight Great Hells and the sixteen Ussada Hells, -and fivefold bondage and torment—the result of your -conduct—these you have <em>not</em> lost!” And so saying, he -escaped whither he desired. And the hunter, too, got -down, and went whithersoever he pleased.</p> - -<hr class="tb" /> - -<p>When the Teacher had finished this discourse in illustration -of what he had said (“Not now only, O mendicants, -does Devadatta go about to slay me; formerly, also, -he did the same”), he made the connexion, and summed -up the Jātaka as follows: “He who was then the hunter -was Devadatta, but the Kurunga Antelope was I myself.”<a id="FNanchor_303" href="#Footnote_303" class="fnanchor">303</a></p> - - -<p class="center small">END OF THE STORY OF THE KURUNGA ANTELOPE.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_240">240</span></p> - - - - -<h3 id="No_22">No. 22.<br /> - -KUKKURA JĀTAKA.<br /> - -<span class="smaller">The Dog who turned Preacher.</span></h3> - - -<p><i>“The dogs brought up in the king’s house,” etc.</i>—This the -Teacher told, while at Jetavana, about benefiting one’s -relations. This will be explained in the Bhaddasāla -Jātaka in the Twelfth Book. In confirmation of what is -there related, he told a tale.</p> - -<hr class="tb" /> - -<p>Once upon a time, when Brahma-datta was reigning in -Benares, the Bodisat, in consequence of an act which -would have that effect, came to life as a dog, and lived in -a great cemetery attended by a troop of several hundred -dogs.</p> - -<p>Now, one day the king mounted his state-chariot, drawn -by milk-white steeds, went to his park, amused himself -there the rest of the day, and after sunset returned to the -city. And they put the carriage harness, just as it had -been used, in the courtyard.</p> - -<p>There was rain in the night, and the harness got wet. -The royal dogs, too, came down from the flat roof of the -palace, and gnawed at the leather work and straps. The<span class="pagenum" id="Page_241">241</span> -next day the servants told the king, “Dogs have got -in, O king, through the sliding door, and have eaten the -leather work and the straps.”</p> - -<p>The king, enraged at the dogs, gave orders that dogs -should be killed wherever they were seen. So there ensued -a wholesale destruction of dogs: and finding there -was no safety for them anywhere else, they escaped to -the cemetery, and joined themselves to the Bodisat.</p> - -<p>The Bodisat asked them the reason of their coming in -such numbers together. “People say,” was the answer, -“that the leather work and the straps of a carriage in the -harem have been gnawed by dogs. The king in his anger -has commanded all dogs to be destroyed. Extreme is the -danger we are in!”</p> - -<p>The Bodisat said to himself, “There’s no opportunity -for dogs from outside to get into a place so guarded. It -must be the royal dogs from within the palace that have -done this thing. And now nothing happens to the -thieves, and the innocent are punished with death. What -if I were to make the king see who the real culprits are, -and so save the lives of my kinsfolk?”</p> - -<p>And he comforted his relations with the words, “Don’t -you be afraid! I will restore you to safety. Wait here -whilst I go and see the king.”</p> - -<p>Then guiding himself by thoughts of love, he called to -mind his Perfections, and uttered a command; saying, -“Let none dare to throw a club or a clod at me!” and -so unattended he entered the city. And when they saw -him, not a creature grew angry at the sight of him.</p> - -<p>Now the king, after issuing the order for the destruction -of the dogs, sat himself down in the seat of judgment. -The Bodisat went straight up to the place, and rushing<span class="pagenum" id="Page_242">242</span> -forwards, ran underneath the king’s throne. Thereupon -the king’s attendants were about to drive him away, but -the king stopped them.</p> - -<p>After he had rested awhile, he came out from under -the throne, and made obeisance to the king, and asked -him, “Is it you who are having the dogs slain?”</p> - -<p>“Yes; it is I,” was the reply.</p> - -<p>“What is their fault, O king of men?”</p> - -<p>“They have eaten the leathern coverings and straps of -my chariot.”</p> - -<p>“Do you know which ones did it?”</p> - -<p>“That we don’t know.”</p> - -<p>“To have all killed wherever they may be found, without -knowing for certain who are the culprits that gnawed -the leather, is not just, O king!”</p> - -<p>“I gave orders for the destruction of the dogs, saying, -’Kill them all wherever they may be found,’ because dogs -had eaten the carriage leather.”</p> - -<p>“What then! Do your men kill all dogs, or are there -some not punished with death?”</p> - -<p>“There are some. The royal dogs in our house are -exempt.”</p> - -<p>“Great king! only just now you were saying you had -given orders to kill all dogs, wherever found, because -dogs had eaten the carriage-leather; and now you say -that the well-bred dogs in your own house have been -exempted. Now this being so, you become guilty of -partiality and the other shortcomings of a judge.<a id="FNanchor_304" href="#Footnote_304" class="fnanchor">304</a> Now, -to be guilty of such thing is neither right, nor kingly.<span class="pagenum" id="Page_243">243</span> -It behoves him who bears the name of king to try motives -as with a balance. Since the royal dogs are not punished -with death, whilst the poor dogs are, this is no sentence -of death on all dogs, but slaughter of the weak.”</p> - -<p>Then the Great Being further lifted up his pleasant -voice, and said, “Great king! That which you are doing -is not justice;” and he taught the king the Truth in this -stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“The dogs brought up in the king’s house,</div> - <div class="verse">The thoroughbreds in birth and strength—</div> - <div class="verse">Not these, but we, are to be killed.</div> - <div class="verse">This is no righteous vengeance; this is slaughter of the weak!”</div> -</div></div></div> - -<p>When the king heard what the Bodisat said, he asked, -“O Wise One, do you then know who it is has eaten the -carriage leather?”</p> - -<p>“Yes; I know it,” said he.</p> - -<p>“Who are they then?”</p> - -<p>“It is the thoroughbreds living in your own house.”</p> - -<p>“But how can we know they are the guilty ones?”</p> - -<p>“I will prove it to you.”</p> - -<p>“Prove it then, O sage!”</p> - -<p>“Send for the thoroughbreds, and have a little buttermilk -and Dabba grass brought in.”</p> - -<p>The king did so; and the Great Being said, “Have the -grass crushed in the buttermilk, and give the dogs to -drink.”</p> - -<p>The king did so; and each of the dogs, as they drank it, -vomited it up,—and bits of leather with it.</p> - -<p>Then the king was delighted as with a decision by the -all-wise Buddha himself; and gave up his sceptre to the<span class="pagenum" id="Page_244">244</span> -Bodisat. But the Bodisat preached the law to the king -in the ten verses on righteousness, from the story of the -Three Birds, beginning—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Walk righteously, O great king!...</div> -</div></div></div> - -<p>And confirming the king in the Five Commandments, -and exhorting him thenceforward to be unweary (in well -doing), he returned to the king his sceptre.</p> - -<p>And the king listened to his exhortation, and granted -security to all living creatures; and commanded a constant -supply of food, like the royal food, for all the dogs -from the Bodisat downwards. And he remained firm in -the teaching of the Bodisat, and did works of charity and -other good deeds his life long, and after death was reborn -in the world of the gods.</p> - -<p>Now the Exhortation of the Dog flourished for tens of -thousands of years. But the Bodisat lived to a good old -age and passed away according to his deeds.</p> - -<hr class="tb" /> - -<p>When the Teacher had concluded this discourse, in -illustration of his saying (“Not now only, O mendicants, -did the Tathāgata act for the benefit of his relatives, -formerly also he did so”), he made the connexion, and -summed up the Jātaka by saying, “He who was then the -king was Ānanda, the others were the Buddha’s attendants, -but the Dog was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE DOG.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_245">245</span></p> - - - - -<h3 id="No_23">No. 23.<br /> - -BHOJĀJĀNĪYA JĀTAKA.<br /> - -<span class="smaller">The Bhoja Thoroughbred.</span></h3> - - -<p><i>“Though fallen on his side,” etc.</i>—This the Teacher told -when at Jetavana, concerning a monk who had lost heart -in the struggle after holiness. For the Master then -addressed the monk, and said, “Formerly, O mendicants, -the wise were wont to exert themselves unremittingly, -and did not give up when they received a check.” And -he told a tale.</p> - -<hr class="tb" /> - -<p>Long ago, when Brahma-datta was reigning in Benares, -the Bodisat was born into the family of a thoroughbred -Bhoja horse, and became the state charger of the king of -Benares. He fed out of a priceless golden dish on the -most delicious fine old rice; and he stood in a fragrant -perfumed stall, hung round with curtains embroidered -with flowers, covered with a canopy painted with golden -stars, decked with garlands of sweet-smelling flowers, and -furnished with a lamp of fragrant oil that was never -extinguished.</p> - -<p>Now there was no king who did not covet the kingdom -of Benares. On one occasion seven kings surrounded the<span class="pagenum" id="Page_246">246</span> -city, and sent a letter to the king of Benares, saying, -“Either give us up the kingdom, or give us battle!”</p> - -<p>The king called a council of his ministers, and told -them this, and asked them what was to be done.</p> - -<p>“You ought not yourself, O king, to go out to battle at -once,” was the reply. “Send such and such a knight to -give battle; and if he fails, we shall know what to do -afterwards.”</p> - -<p>The king sent for him, and said, “Can you give battle, -well beloved, to these seven kings?”</p> - -<p>“O king,” said he, “if I may have the thoroughbred -Bhoja charger, I shall be able to fight, not only the seven -kings, but the kings of all the continent of India.”</p> - -<p>“Take the Bhoja or any other charger you like, my -trusty friend, and give them battle,” said the king.</p> - -<p>“Very good, my lord,” said he, and took his leave, -and went down from the palace, and had the Bhoja -brought, and carefully clad in mail. And himself put on -all his armour, girt on his sword, mounted the horse, -issued from the city, charged like lightning against the -first entrenchment, broke through it, took one king alive, -galloped back, and delivered him over to the city guard.</p> - -<p>Then he started again, broke through the second, then -the third, and so took five kings alive; and had broken -through the sixth, and had just taken the sixth king -prisoner, when the Bhoja thoroughbred received a wound, -and blood gushed forth, and he began to be in severe -pain.</p> - -<p>When the horseman saw the Bhoja was wounded, he -made him lie down at the king’s gate, loosened his mail, -and began to harness another horse.</p> - -<p>Whilst the Bodisat lay there as best he could, he<span class="pagenum" id="Page_247">247</span> -opened his eyes, and saw the knight, and said to himself, -“He is harnessing another horse. That horse won’t be -able to break through the seventh line, or take the -seventh king. What I have already done will be lost. -The knight, too, who has no equal, will be killed; and -the king, too, will fall into the enemy’s power. No other -horse, save I alone, can break through that remaining -line and take the seventh king.” And lying there as he -was, he sent for the knight, and said—</p> - -<p>“O friend! O knight! no other horse, save I alone, -will be able to break through the remaining line and take -that last king. And I will not myself destroy the deeds -I have already done. Have me helped up, and put the -armour on to <em>me</em>.” And so saying, he uttered this -stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Though fallen on his side,</div> - <div class="verse">And wounded sore with darts,</div> - <div class="verse">The Bhoja’s better than a hack!</div> - <div class="verse">So harness <em>me</em>, O charioteer!”</div> -</div></div></div> - -<p>Then the knight helped the Bodisat up, bound up his -wound, put on all his harness, seated himself on his back, -broke through the seventh line, took the seventh king -alive, and delivered him over to the king’s guard.</p> - -<p>They led the Bodisat, too, to the king’s gate, and the -king went out to see him. Then the Great Being said to -the king—</p> - -<p>“O Great King! slay not those seven kings. Take an -oath from them, and let them go. Let the honour due to -me and to the knight be all given to him alone. It is not -right to let a warrior come to ruin when he has taken -seven kings prisoners and delivered them over to you.<span class="pagenum" id="Page_248">248</span> -And do you give gifts, and keep the commandments, and -rule your kingdom in righteousness and equity!”</p> - -<p>And when the Bodisat had thus exhorted the king, they -took off his harness. And as they were taking it off, -piece by piece, he breathed his last.</p> - -<p>Then the king had a funeral performed for him, and -gave the knight great honour, and took an oath from the -seven kings that they would not rebel against him, and -sent them away each to his own place. And he ruled his -kingdom in righteousness and equity, and so at the end of -his life passed away according to his deeds.</p> - -<hr class="tb" /> - -<p>The Teacher added, “Thus, O mendicants, the wise, -even in former times, exerted themselves unremittingly, -and did not give in when they received a check. How -then can you lose heart, after being ordained according to -a system of religion so adapted to lead you to salvation! -And he then explained the Truths.</p> - -<p>When his exhortation was concluded, the monk who -had lost heart was established in the Fruit of Arahatship. -Then the Teacher made the connexion, and summed up -the Jātaka by saying, “The king of that time was Ānanda, -the knight was Sāriputta, but the Bhoja thoroughbred -was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE BHOJA THOROUGHBRED.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_249">249</span></p> - - - - -<h3 id="No_24">No. 24.<br /> - -ĀJAÑÑA JĀTAKA.<br /> - -<span class="smaller">The Thoroughbred War Horse.</span></h3> - - -<p><i>“At every time, in every place.”</i>—This also the Master -told, while at Jetavana, about that monk who lost heart.<a id="FNanchor_305" href="#Footnote_305" class="fnanchor">305</a> -But when he had addressed the monk with the words, -“The wise in former times, O monk, continued their -exertion, even though in the struggle they received a -blow,” he told this tale.</p> - -<hr class="tb" /> - -<p>Long ago, when Brahma-datta was reigning in Benares, -seven kings, as before, surrounded the city. Then a -warrior who fought from a chariot harnessed two Sindh -horses, who were brothers, to his chariot, issued from -the city, broke through six lines and took six kings -prisoners.</p> - -<p>At that moment the eldest of the horses received a -wound. The charioteer drove on till he came to the -king’s gate, took the elder horse out, loosened his harness, -made him lie down on his side, and began to harness -another horse.</p> - -<p><span class="pagenum" id="Page_250">250</span></p> - -<p>When the Bodisat saw this, he thought as before, sent -for the charioteer, and lying as he was, uttered this -stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“At every time, in every place,</div> - <div class="verse">Whate’er may chance, whate’er mischance,</div> - <div class="verse">The thoroughbred’s still full of fire!</div> - <div class="verse">’Tis a hack horse who then gives in!”</div> -</div></div></div> - -<p>The charioteer helped the Bodisat up, harnessed him, -broke through the seventh line, and bringing the seventh -king with him, drove up to the king’s gate and took out -the horse.</p> - -<p>The Bodisat, lying there on his side, exhorted the king -as before, and then breathed his last. The king performed -funeral rites over his body, did honour to the charioteer, -ruled his kingdom with righteousness, and passed away -according to his deeds.</p> - -<hr class="tb" /> - -<p>When the Teacher had finished the discourse, he proclaimed -the Truths, and summed up the Jātaka (that -monk having obtained Arahatship after the Truths) by -saying, “The king of that time was Ānanda, the horse -the Supreme Buddha.”</p> - - -<p class="center small">END OF THE STORY OF THE THOROUGHBRED.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_251">251</span></p> - - - - -<h3 id="No_25">No. 25.<br /> - -TITTHA JĀTAKA.<br /> - -<span class="smaller">The Horse at the Ford.</span></h3> - - -<p><i>“Feed the horse, then, charioteer,” etc.</i>—This the Master -told while at Jetavana about a monk who at that time was -a co-resident junior under the Minister of Righteousness, -but who had formerly been a goldsmith.</p> - -<p>For the knowledge of hearts and motives belongs to the -Buddhas only, and to no one else; and hence it was that -even the Minister of Righteousness<a id="FNanchor_306" href="#Footnote_306" class="fnanchor">306</a> prescribed corruption -as a subject of meditation for the monk under his rule, -through ignorance of his true character.</p> - -<p>Now the monk derived no benefit from that religious -exercise—for the following reason. He had come to life -in five hundred successive births in a goldsmith’s house. -From the continual sight through so long a period of the -purest gold, the idea of impurity was difficult for him to -grasp. Four months he spent without being able to get -the faintest notion of it.</p> - -<p>As the Minister of Righteousness was unable to bestow -salvation (Arahatship) on his co-resident junior, he said -to himself, “He must be one of those whom only a -Buddha can lead to the Truth! We will take him to the -Tathāgata.” And he led him to the Master.</p> - -<p>The Master inquired of Sāriputta why he brought the<span class="pagenum" id="Page_252">252</span> -monk before him. “Lord! I prescribed a subject of -meditation for this brother, but in four months he has -failed to get the most elementary notion of it; so I presumed -he was one of those men whom only a Buddha can -lead to the Truth, and I have brought him to you.”</p> - -<p>“What was the particular exercise you prescribed for -him, Sāriputta?”</p> - -<p>“The Meditation on Impurity, O Blessed One!”</p> - -<p>“O Sāriputta! you don’t understand the hearts and -motives of men. Do you go now; but return in the -evening, and you shall take your co-resident with you.”</p> - -<p>Thus dismissing Sāriputta, the Teacher had the monk -provided with a better suit of robes, kept him near himself -on the begging-round, and had pleasant food given to -him. On his return with the monks he spent the rest of -the day in his apartment, and in the evening took that -brother with him on his walk round the monastery. -There, in a mango-grove, he created a pond, and in it a -large cluster of lotuses, and among them one flower of -surpassing size and beauty. And telling the monk to sit -down there and watch that flower, he returned to his -apartment.</p> - -<p>The monk gazed at the flower again and again. The -Blessed One made that very flower decay; and even as -the monk was watching it, it faded away and lost its -colour. Then the petals began to fall off, beginning with -the outermost, and in a minute they had all dropped on -the ground. At last the heart fell to pieces, and the -centre knob only remained.</p> - -<p>As the monk saw this, he thought, “But now this -lotus-flower was exquisitely beautiful! Now its colour -has gone; its petals and filaments have fallen away, -and only the centre knob is left! If such a flower can so -decay, what may not happen to this body of mine! -Verily nothing that is composite is enduring!” And the -eyes of his mind were opened.<span class="pagenum" id="Page_253">253</span> -Then the Master knew that he had attained to spiritual -insight; and without leaving his apartment, sent out an -appearance as of himself, saying:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Root out the love of self,</div> - <div class="verse">As you might the autumn lotus with your hand.</div> - <div class="verse">Devote yourself to the Way of Peace alone—</div> - <div class="verse">To the Nirvāna which the Blessed One has preached!”<a id="FNanchor_307" href="#Footnote_307" class="fnanchor">307</a></div> -</div></div></div> - -<p>As the stanza was over the monk reached to Arahatship; -and at the thought of now being delivered from -every kind of future life, he gave utterance to his joy in -the hymn of praise beginning—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">He who has lived his life, whose heart is fixed,</div> - <div class="verse">Whose evil inclinations are destroyed;</div> - <div class="verse">He who is wearing his last body now,</div> - <div class="verse">Whose life is pure, whose senses well controlled—</div> - <div class="verse">He has gained freedom!—as the moon set free,</div> - <div class="verse">When an eclipse has passed, from Rahu’s jaws.</div> -</div><div class="stanza"> - <div class="verse">The utter darkness of delusion,</div> - <div class="verse">Which reached to every cranny of his mind,</div> - <div class="verse">He has dispelled; and with it every sin—</div> - <div class="verse">Just as the thousand-ray’d and mighty sun</div> - <div class="verse">Sheds glorious lustre over all the earth,</div> - <div class="verse">And dissipates the clouds!</div> -</div></div></div> - -<hr class="tb" /> - -<p>And he returned to the Blessed One, and paid him -reverence. The Elder also came; and when he took leave -of the Teacher, he took his co-resident junior back with -him.</p> - -<p>And the news of this was noised abroad among the -brethren. And they sat together in the evening in the -Lecture Hall, extolling the virtues of the Sage, and<span class="pagenum" id="Page_254">254</span> -saying, “Brethren, Sāriputta the Venerable, not possessing -the knowledge of hearts and motives, ignored -the disposition of the monk under his charge; but the -Master, having that knowledge, procured in one day for -that very man the blessing of Arahatship, with all its -powers! Ah! how great is the might of the Buddhas!”</p> - -<p>When the Teacher had come there and had taken his -seat, he asked them what they were talking about. And -they told him.</p> - -<p>“It is not so very wonderful, O monks,” said he, “that -I now, as the Buddha, should know this man’s disposition; -formerly also I knew it.”</p> - -<p>And he told a tale.</p> - -<hr class="tb" /> - -<p>Once upon a time Brahma-datta was reigning in Benares, -and the Bodisat was his adviser in things spiritual and -temporal.</p> - -<p>Now somebody took a common hack to be rubbed down -at the ford where the king’s state charger used to be -bathed. The charger was offended at being led down -into the water where a hack had been rubbed down, and -refused to step into it.</p> - -<p>The horsekeeper went and said to the king, “Your -majesty! the state charger won’t enter the water.”</p> - -<p>The king sent for the Bodisat, and said, “Do you go, -Paṇḍit, and find out why the horse won’t go into the -water when he is led down to the ford.”</p> - -<p>“Very well, my Lord!” said he; and went to the -ford, and examined the horse, and found there was -nothing the matter with it. Then, reflecting what might -be the reason, he thought, “Some other horse must have<span class="pagenum" id="Page_255">255</span> -been watered here just before him; and offended at that, -he must have refused to enter the water.”</p> - -<p>So he asked the horsekeepers whether anything had -been watered at the ford just before.</p> - -<p>“A certain hack, my Lord!” said they.</p> - -<p>Then the Bodisat saw it was his vanity that made him -wish not to be bathed there, and that he ought to be -taken to some other pond. So he said, “Look you, -horsekeeper, even if a man gets the finest milky rice with -the most delicious curry to eat, he will tire of it sooner or -later. This horse has been bathed often enough at the -ford here, take him to some other ford to rub him down -and feed him.” And so saying, he uttered the verse—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Feed the horse, then, O charioteer,</div> - <div class="verse">Now at one ford, now at another.</div> - <div class="verse">If one but eat it oft enough,</div> - <div class="verse">The finest rice surfeits a man!”</div> -</div></div></div> - -<p>When they heard what he said, they took the horse to -another ford, and there bathed and fed him. And as -they were rubbing down the horse after watering him, -the Bodisat went back to the king.</p> - -<p>The king said, “Well, friend! has the horse had his -bath and his drink?”</p> - -<p>“It has, my Lord!”</p> - -<p>“Why, then, did it refuse at first?”</p> - -<p>“Just in this way,” said he; and told him all.</p> - -<p>The king gave the Bodisat much honour, saying, “He -understands the motives even of such an animal as this. -How wise he is!” And at the end of this life he passed -away according to his deeds. And the Bodisat too passed -away according to <em>his</em> deeds.</p> - -<p><span class="pagenum" id="Page_256">256</span></p> - -<p>When the Master had finished this discourse in illustration -of his saying (“Not now only, O mendicants, -have I known this man’s motive; formerly also I did so”), -he made the connexion, and summed up the Jātaka, by -saying, “The state charger of that time was this monk, -the King was Ānanda, but the wise minister was I -myself.”</p> - - -<p class="center small">END OF THE STORY OF THE FORD.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_257">257</span></p> - - - - -<h3 id="No_26">No. 26.<br /> - -MAHILĀ-MUKHA JĀTAKA.<br /> - -<span class="smaller">Evil communications corrupt good manners.</span></h3> - - -<p><i>“By listening first to robbers’ talk,” etc.</i><a id="FNanchor_308" href="#Footnote_308" class="fnanchor">308</a>—This the -Master told when at Jetavana, about Devadatta. Devadatta -became well-pleasing to Prince Ajāta-sattu, and -had great gain and honour. The Prince had a monastery -built for him at Gayā-sīsa, and five hundred vessels-full -of food made of the finest old fragment-rice provided for -him daily. Through this patronage Devadatta’s following -increased greatly, and he lived with his disciples in that -monastery.</p> - -<p>At that time there were two friends living at Rājagaha; -and one of them took the vows under the Teacher, the -other under Devadatta. And they used to meet in -different places, or go to the monasteries to see one -another.</p> - -<p>Now one day Devadatta’s adherent said to the other, -“Brother! why do you go daily with toil and trouble to -beg your food? Ever since Devadatta was settled at the -Gayā-sīsa Monastery he is provided with the best of -things to eat. That’s the best way to manage. Why do -you make labour for yourself? Wouldn’t it be much<span class="pagenum" id="Page_258">258</span> -better for you to come in the morning to Gayā-sīsa and -enjoy really good food—drinking our excellent gruel, and -eating from the eighteen kinds of dishes we get?”</p> - -<p>When he had been pressed again and again, he became -willing to go; and thenceforward he used to go to Gayā-sīsa -and take his meal, and return early to the Bambu -Grove. But it was impossible to keep it secret for ever; -and before long it was noised abroad that he went to -Gayā-sīsa and partook of the food provided for Devadatta.</p> - -<p>So his friends asked him if that were true.</p> - -<p>“Who has said such a thing?” said he.</p> - -<p>“Such and such a one,” was the reply.</p> - -<p>“Well, it is true, brethren, that I go and take my -meals at Gayā-sīsa; but it is not Devadatta, it is the -others who give me to eat.”</p> - -<p>“Brother! Devadatta is a bitter enemy of the Buddhas. -The wicked fellow has curried favour with Ajāta-sattu, -and won over his patronage by his wickedness. Yet you, -who took the vows under a system so well able to lead -you to Nirvāna, now partake of food procured for Devadatta -by his wickedness. Come! we must take you -before the Master!” So saying, they brought him to -the Lecture Hall.</p> - -<p>The Master saw them, and asked, “What, then! are -you come here, O mendicants! bringing this brother with -you against his will?”</p> - -<p>“Yes, Lord,” said they. “This brother took the vows -under you, and yet he partakes of the food which Devadatta’s -wickedness has earned for him.”</p> - -<p>The Teacher asked him whether this was true what -they said.</p> - -<p>“Lord!” replied he, “it is not Devadatta, but the -others who give me food: <em>that</em> I do eat.”</p> - -<p>Then said the Teacher, “O monk, make no excuse for -it. Devadatta is a sinful, wicked man. How then can -you, who took the vows here, eat Devadatta’s bread, even<span class="pagenum" id="Page_259">259</span> -while devoting yourself to my religion? Yet you always, -even when right in those whom you honoured, used to -follow also any one you met.” And he told a tale.</p> - -<hr class="tb" /> - -<p>Long ago, when Brahma-datta was reigning in Benares, -the Bodisat became his minister. At that time the king -had a state elephant, named ‘Girly-face,’ who was good -and gentle, and would hurt nobody.</p> - -<p>Now one day, robbers came at night-time to a place -near his stall, and sat down not far from him, and consulted -about their plans, saying, “Thus should a tunnel -be broken through; thus should housebreaking be carried -out; goods should be carried off only after the tunnel or -the breach has been made clear and open as a road or -a ford; the taker should carry off the things, even with -murder, thus no one will be able to stand up against him; -robbery must never be united with scruples of conduct, -but with harshness, violence, and cruelty.” Thus advising -and instructing one another, they separated.</p> - -<p>And the next day likewise, and so for many days they -assembled there, and consulted together. When the -elephant heard what they said, he thought, “It is me -they are teaching. I am in future to be harsh, violent, -and cruel.” And he really became so.</p> - -<p>Early in the morning an elephant keeper came there. -Him he seized with his trunk, dashed to the ground, and -slew. So, likewise, he treated a second and a third, -slaying every one who came near him.</p> - -<p>So they told the king that ‘Girly-face’ had gone mad, -and killed every one he caught sight of. The King sent<span class="pagenum" id="Page_260">260</span> -the Bodisat, saying, “Do you go, Paṇḍit, and find out -what’s the reason of his having become a Rogue!”<a id="FNanchor_309" href="#Footnote_309" class="fnanchor">309</a></p> - -<p>The Bodisat went there, and finding he had no bodily -ailment, thought over what the reason could be; and -came to the conclusion that he must have become a Rogue -after overhearing some conversation or other, and thinking -it was meant as a lesson for <em>him</em>. So he asked the elephant -keepers, “Has there been any talking going on at night -time, near the stable?”</p> - -<p>“O yes, sir! Some thieves used to come and talk -together,” was the reply.</p> - -<p>The Bodisat went away, and told the king, “There -is nothing bodily the matter with the elephant, your -Majesty; it is simply from hearing robbers talk that he -has become a Rogue.”</p> - -<p>“Well; what ought we to do now?”</p> - -<p>“Let holy devotees, venerable by the saintliness of -their lives,<a id="FNanchor_310" href="#Footnote_310" class="fnanchor">310</a> be seated in the elephant stable and talk of -righteousness.”</p> - -<p><span class="pagenum" id="Page_261">261</span></p> - -<p>“Then do so, my friend,” said the king. And the -Bodisat got holy men to sit near the elephant’s stall, -telling them to talk of holy things.</p> - -<p>So, seated not far from the elephant, they began: “No -one should be struck, no one killed. The man of upright -conduct ought to be patient, loving, and merciful.”</p> - -<p>On hearing this, he thought, “It is me these men are -teaching; from this time forth I am to be good!” And -so he became tame and quiet.</p> - -<p>The king asked the Bodisat, “How is it, my friend? -Is he quieted?”</p> - -<p>“Yes, my Lord! The elephant, bad as he was, has, -because of the wise men, been re-established in his former -character.” And so saying, he uttered the stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">By listening first to robbers’ talk,</div> - <div class="verse">’Girly-face’ went about to kill.</div> - <div class="verse">By listening to men with hearts well trained,</div> - <div class="verse">The stately elephant stood firm once more</div> - <div class="verse">In all the goodness he had lost.</div> -</div></div></div> - -<p>Then the king gave great honour to the Bodisat for -understanding the motives even of one born as an animal. -And he lived to a good old age, and, with the Bodisat, -passed away according to his deeds.</p> - -<hr class="tb" /> - -<p>The Teacher having finished this discourse, in illustration -of what he had said (“Formerly also, O monk, you -used to follow any one you met. When you heard what -thieves said, you followed thieves; when you heard what<span class="pagenum" id="Page_262">262</span> -the righteous said, you followed them”), he made the -connexion, and summed up the Jātaka by saying, “He -who at that time was ‘Girly-face’ was the traitor-monk, -the king was Ānanda, and the minister was I myself.”</p> - - -<p class="center small">END OF THE STORY ABOUT ‘GIRLY-FACE.’<a id="FNanchor_311" href="#Footnote_311" class="fnanchor">311</a></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_263">263</span></p> - - - - -<h3 id="No_27">No. 27.<br /> - -ABHIṆHA JĀTAKA.<br /> - -<span class="smaller">The Elephant and the Dog.</span></h3> - - -<p><i>“No longer can he take a morsel even,” etc.</i>—This the -Master told when at Jetavana about an old monk and a -lay convert.</p> - -<p>At Sāvatthi, the story goes, there were two friends. -One of them entered the Order, and went every day to -get his meal at the house of the other. The other gave -him to eat, and ate himself; and went back with him -to the monastery, sat there chatting and talking with him -till sunset, and then returned to the city. The other, -again, used to accompany him to the city gate, and then -turn back. And the close friendship between them became -common talk among the brethren.</p> - -<p>Now one day the monks sat talking in the Lecture Hall -about their intimacy. When the Teacher came, he asked -them what they were talking about, and they told him. -Then he said, “Not now only, O mendicants, have these -been close allies; they were so also in a former birth.” -And he told a tale.</p> - -<hr class="tb" /> - -<p>Long ago, when Brahma-datta was reigning in Benares, -the Bodisat became his minister.</p> - -<p>At that time a dog used to go to the state elephant’s<span class="pagenum" id="Page_264">264</span> -stable, and feed on the lumps of rice which fell where the -elephant fed. Being attracted there by the food, he soon -became great friends with the elephant, and used to eat -close by him. At last neither of them was happy without -the other; and the dog used to amuse himself by catching -hold of the elephant’s trunk, and swinging to and fro.</p> - -<p>But one day there came a peasant who gave the -elephant-keeper money for the dog, and took it back with -him to his village. From that time the elephant, missing -the dog, would neither eat nor drink nor bathe. And they -let the king know about it.</p> - -<p>He sent the Bodisat, saying, “Do you go, Paṇḍit, and -find out what’s the cause of the elephant’s behaviour.”<a id="FNanchor_312" href="#Footnote_312" class="fnanchor">312</a></p> - -<p>So he went to the stable, and seeing how sad the elephant -looked, said to himself, “There seems to be nothing -bodily the matter with him. He must be so overwhelmed -with grief by missing some one, I should think, who had -become near and dear to him.” And he asked the elephant-keepers, -“Is there any one with whom he is -particularly intimate?”</p> - -<p>“Certainly, Sir! There was a dog of whom he was -very fond indeed!”</p> - -<p>“Where is it now?”</p> - -<p>“Some man or other took it away.”</p> - -<p>“Do you know where the man lives?”</p> - -<p>“No, Sir!”</p> - -<p>Then the Bodisat went and told the king, “There’s -nothing the matter with the elephant, your majesty; but<span class="pagenum" id="Page_265">265</span> -he was great friends with a dog, and I fancy it’s through -missing it that he refuses his food.”</p> - -<p>And so saying, he uttered the stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">No longer can he take a morsel even</div> - <div class="verse">Of rice or grass; the bath delights him not!</div> - <div class="verse">Because, methinks, through constant intercourse,</div> - <div class="verse">The elephant had come to love the dog.</div> -</div></div></div> - -<p>When the king heard what he said, he asked what was -now to be done.</p> - -<p>“Have a proclamation made, O king, to this effect: -’A man is said to have taken away a dog of whom our -state elephant was fond. In whose house soever that dog -shall be found, he shall be fined so much!’”</p> - -<p>The king did so; and as soon as he heard of it, the -man turned the dog loose. The dog hastened back, and -went close up to the elephant. The elephant took him up -in his trunk, and placed him on his forehead, and wept -and cried, and took him down again, and watched him -as he fed. And then he took his own food.</p> - -<p>Then the king paid great honour to the Bodisat for -knowing the motives even of animals.</p> - -<hr class="tb" /> - -<p>When the Teacher had finished this discourse, and had -enlarged upon the Four Truths,<a id="FNanchor_313" href="#Footnote_313" class="fnanchor">313</a> he made the connexion -and summed up the Jātaka, “He who at that time was -the dog was the lay convert, the elephant was the old -monk, but the minister Paṇḍit was I myself.”</p> - - -<p class="center small">END OF THE STORY ON CONSTANCY.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_266">266</span></p> - - - - -<h3 id="No_28">No. 28.<br /> - -NANDI-VISĀLA JĀTAKA.<br /> - -<span class="smaller">The Bull who Won the Bet.</span></h3> - - -<p>“<i>Speak kindly.</i>”—This the Master told when at Jetavana -concerning the abusive language of the Six.<a id="FNanchor_314" href="#Footnote_314" class="fnanchor">314</a></p> - -<p>For on one occasion the Six made a disturbance by -scorning, snubbing, and annoying peaceable monks, and -overwhelming them with the ten kinds of abuse. The -monks told the Blessed One about it. He sent for the -Six, and asked them whether it was true. And on their -acknowledging it, he reproved them, saying, “Harsh -speaking, O mendicants, is unpleasant, even to animals. -An animal once made a man who addressed him harshly -lose a thousand.” And he told a tale.</p> - -<hr class="tb" /> - -<p>Long ago a king of Gandhāra was reigning in Takkasilā, -in the land of Gandhāra. The Bodisat came to life -then as a bull.</p> - -<p>Now, when he was yet a young calf, a certain Brāhman, -after attending upon some devotees who were wont to<span class="pagenum" id="Page_267">267</span> -give oxen to priests, received the bull. And he called it -Nandi Visāla, and grew very fond of it; treating it like a -son, and feeding it on gruel and rice.</p> - -<p>When the Bodisat grew up, he said to himself, “This -Brāhman has brought me up with great care; and there’s -no other ox in all the continent of India can drag the -weight I can. What if I were to let the Brāhman know -about my strength, and so in my turn provide sustenance -for him!”</p> - -<p>And he said one day to the Brāhman, “Do you go now, -Brāhman, to some squire rich in cattle, and offer to bet -him a thousand that your ox will move a hundred laden -carts.”</p> - -<p>The Brāhman went to a rich farmer, and started a conversation -thus:</p> - -<p>“Whose bullocks hereabout do you think the strongest?”</p> - -<p>“Such and such a man’s,” said the farmer; and then -added, “but of course there are none in the whole countryside -to touch my own!”</p> - -<p>“I have one ox,” said the Brāhman, “who is good to -move a hundred carts, loads and all!”</p> - -<p>“Tush!” said the squire. “Where in the world is -such an ox?”</p> - -<p>“Just in my house!” said the Brāhman.</p> - -<p>“Then make a bet about it!”</p> - -<p>“All right! I bet you a thousand he can.”</p> - -<p>So the bet was made. And he filled a hundred carts -(small waggons made for two bullocks) with sand and -gravel and stones, ranged them all in a row, and tied -them all firmly together, cross-bar to axle-tree.</p> - -<p>Then he bathed Nandi Visāla, gave him a measure of -scented rice, hung a garland round his neck, and yoked<span class="pagenum" id="Page_268">268</span> -him by himself to the front cart. Then he took his seat -on the pole, raised his goad aloft, and called out, “Gee -up! you brute!! Drag ‘em along! you wretch!!”</p> - -<p>The Bodisat said to himself, “He addresses me as a -wretch. I am no <em>wretch</em>!” And keeping his four legs as -firm as so many posts, he stood perfectly still.</p> - -<p>Then the squire that moment claimed his bet, and -made the Brāhman hand over the thousand pieces. And -the Brāhman, minus his thousand, took out his ox, went -home to his house, and lay down overwhelmed with -grief.</p> - -<p>Presently Nanda Visāla, who was roaming about the -place, came up and saw the Brāhman grieving there, and -said to him,</p> - -<p>“What, Brāhman! are you asleep?”</p> - -<p>“Sleep! How can I sleep after losing the thousand -pieces?”</p> - -<p>“Brāhman! I’ve lived so long in your house, and -have I ever broken any pots, or rubbed up against the -walls, or made messes about?”</p> - -<p>“Never, my dear!”</p> - -<p>“Then why did you call me a wretch? It’s your fault. -It’s not my fault. Go now, and bet him two thousand, -and never call me a wretch again—I, who am no wretch -at all!”</p> - -<p>When the Brāhman heard what he said, he made the -bet two thousand, tied the carts together as before, decked -out Nandi Visāla, and yoked him to the foremost cart.</p> - -<p>He managed this in the following way: he tied the -pole and the cross-piece fast together; yoked Nandi -Visāla on one side; on the other he fixed a smooth piece -of timber from the point of the yoke to the axle-end, and<span class="pagenum" id="Page_269">269</span> -wrapping it round with the fastenings of the cross-piece, -tied it fast; so that when this was done, the yoke could -not move this way and that way, and it was possible for -one ox to drag forwards the double bullock-cart.</p> - -<p>Then the Brāhman seated himself on the pole, stroked -Nandi Visāla on the back, and called out, “Gee up! my -beauty!! Drag it along, my beauty!!”</p> - -<p>And the Bodisat, with one mighty effort, dragged forwards -the hundred heavily-laden carts, and brought the -hindmost one up to the place where the foremost one had -stood!</p> - -<p>Then the cattle-owner acknowledged himself beaten, -and handed over to the Brāhman the two thousand; the -bystanders, too, presented the Bodisat with a large sum; -and the whole became the property of the Brāhman. -Thus, by means of the Bodisat, great was the wealth he -acquired.</p> - -<hr class="tb" /> - -<p>So the Teacher reproved the Six, saying, “Harsh -words, O mendicants, are pleasant to no one;” and -uttered, as Buddha, the following stanza, laying down -a rule of moral conduct:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Speak kindly; never speak in words unkind!</div> - <div class="verse">He moved a heavy weight for him who kindly spake.</div> - <div class="verse">He gained him wealth; he was delighted with him!</div> -</div></div></div> - -<p>When the Teacher had given them this lesson in virtue -(“Speak kindly,” etc.), he summed up the Jātaka, “The -Brāhman of that time was Ānanda, but Nandi Visāla was -I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE BULL WHO WON THE BET.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_270">270</span></p> - - - - -<h3 id="No_29">No. 29.<br /> - -KAṆHA JĀTAKA.<br /> - -<span class="smaller">The Old Woman’s Black Bull.</span></h3> - - -<p>“<i>Whene’er the load be heavy.</i>”—This the Master told -while at Jetavana, about the Double Miracle. That and -the Descent from Heaven will be explained in the Birth -Story of the Sarabha Antelope, in the Thirteenth Book.</p> - -<p>The Supreme Buddha performed on that occasion the -Double Miracle, remained some time in heaven, and on -the Great Day of the Pavāraṇā Festival<a id="FNanchor_315" href="#Footnote_315" class="fnanchor">315</a> descended at the -city of Saŋkassa, and entered Jetavana with a great -retinue.</p> - -<p>When the monks were seated in the Lecture Hall, they -began to extol the virtue of the Teacher, saying, “Truly, -Brethren! unequalled is the power of the Tathāgata. The -yoke the Tathāgata bears none else is able to bear. -Though the Six Teachers kept on saying, ‘We will work -wonders! We will work wonders!’ they could not do -even one. Ah! how unequalled is the power of the -Tathāgata!”</p> - -<p><span class="pagenum" id="Page_271">271</span></p> - -<p>When the Teacher came there, he asked them what -they were discussing, and they told him. Then he said, -“O mendicants! who should now bear the yoke that I -can bear? For even when an animal in a former birth I -could find no one to drag the weight I dragged.” And -he told a tale.</p> - -<hr class="tb" /> - -<p>Long ago, when Brahma-datta was reigning in Benares, -the Bodisat returned to life as a bull.</p> - -<p>Now, when it was still a young calf, its owners stopped -a while in an old woman’s house, and gave him to her -when they settled their account for their lodging. And -she brought him up, treating him like a son, and feeding -him on gruel and rice.</p> - -<p>He soon became known as “The old woman’s Blackie.” -When he grew up, he roamed about, as black as collyrium, -with the village cattle, and was very good-tempered and -quiet. The village children used to catch hold of his -horns, or ears, or dewlaps, and hang on to him; or amuse -themselves by pulling his tail, or riding about on his -back.</p> - -<p>One day he said to himself, “My mother is wretchedly -poor. She’s taken so much pains, too, in bringing me up, -and has treated me like a son. What if I were to work -for hire, and so relieve her distress!” And from that -day he was always on the look out for a job.</p> - -<p>Now one day a young caravan owner arrived at a -neighbouring ford with five hundred bullock-waggons. -And his bullocks were not only unable to drag the carts -across, but even when he yoked the five hundred pair in -a row they could not move one cart by itself.</p> - -<p><span class="pagenum" id="Page_272">272</span></p> - -<p>The Bodisat was grazing with the village cattle close -to the ford. The young caravan owner was a famous -judge of cattle, and began looking about to see whether -there were among them any thoroughbred bull able to -drag over the carts. Seeing the Bodisat, he thought he -would do; and asked the herdsmen—</p> - -<p>“Who may be the owners, my men, of this fellow? I -should like to yoke him to the cart, and am willing to -give a reward for having the carts dragged over.”</p> - -<p>“Catch him and yoke him then!” said they. “He -has no owner hereabouts.”</p> - -<p>But when he began to put a string through his nose -and drag him along, he could not get him to come. For -the Bodisat, it is said, wouldn’t go till he was promised a -reward.</p> - -<p>The young caravan owner, seeing what his object was, -said to him, “Sir! if you’ll drag over these five hundred -carts for me, I’ll pay you wages at the rate of two pence -for each cart—a thousand pieces in all.”</p> - -<p>Then the Bodisat went along of his own accord. And the -men yoked him to the cart. And with a mighty effort he -dragged it up and landed it safe on the high ground. -And in the same manner he dragged up all the carts.</p> - -<p>So the caravan owner then put five hundred pennies in -a bundle, one for each cart, and tied it round his neck. -The bull said to himself, “This fellow is not giving me -wages according to the rate agreed upon. I shan’t let -him go on now!” And so he went and stood in the way -of the front cart, and they tried in vain to get him away.</p> - -<p>The caravan owner thought, “He knows, I suppose, -that the pay is too little;” and wrapping a thousand -pieces in a cloth, tied them up in a bundle, and hung that<span class="pagenum" id="Page_273">273</span> -round his neck. And as soon as he had got the bundle -with a thousand inside he went off to his ‘mother.’</p> - -<p>Then the village children called out, “See! what’s -that round the neck of the old woman’s Blackie?” and -began to run up to him. But he chased after them, so -that they took to their heels before they got near him; -and he went straight to his mother. And he appeared -with eyes all bloodshot, utterly exhausted from dragging -over so many carts.</p> - -<p>“How did you got this, dear?” said the good old -woman, when she saw the bag round his neck. And -when she heard, on inquiry from the herdsmen, what had -happened, she exclaimed, “Am I so anxious, then, to live -on the fruit of your toil, my darling! Why do you put -yourself to all this pain?”</p> - -<p>And she bathed him in warm water, and rubbed him all -over with oil, and gave him to drink, and fed him up -with good food. And at the end of her life she passed -away according to her deeds, and the Bodisat with her.</p> - -<hr class="tb" /> - -<p>When the Teacher had finished this lesson in virtue, -in illustration of that saying of his (“Not now only, O -mendicants, has the Bodisat been excellent in power; he -was so also in a former birth”), he made the connexion, -and, as Buddha, uttered the following stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Whene’er the load be heavy,</div> - <div class="verse">Where’er the ruts be deep,</div> - <div class="verse">Let them yoke ‘Blackie’ then,</div> - <div class="verse">And he will drag the load!</div> -</div></div></div> -<p><span class="pagenum" id="Page_274">274</span></p> -<p>Then the Blessed One told them, “At that time, O -mendicants, only the Black Bull could drag the load.” -And he then made the connexion and summed up the -Jātaka: “The old woman of that time was Uppala-vaṇṇā, -but ‘the old woman’s Blackie’ was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE OLD WOMAN’S BLACK BULL.<a id="FNanchor_316" href="#Footnote_316" class="fnanchor">316</a></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_275">275</span></p> - - - - -<h3 id="No_30">No. 30.<br /> - -MUṆIKA JĀTAKA.<br /> - -<span class="smaller">The Ox who Envied the Pig.</span></h3> - - -<p>“<i>Envy not Muṇika.</i>”—This the Master told while at -Jetavana, about being attracted by a fat girl. That will -be explained in the Birth Story of Nārada-Kassapa the -Younger, in the Thirteenth Book.</p> - -<p>On that occasion the Teacher asked the monk, “Is it -true what they say, that you are love-sick?”</p> - -<p>“It is true, Lord!” said he.</p> - -<p>“What about?”</p> - -<p>“My Lord! ‘tis the allurement of that fat girl!”</p> - -<p>Then the Master said, “O monk! she will bring evil -upon you. In a former birth already you lost your life -on the day of her marriage, and were turned into food for -the multitude.” And he told a tale.</p> - -<hr class="tb" /> - -<p>Long ago, when Brahma-datta was reigning in Benares, -the Bodisat came to life in the house of a landed proprietor -in a certain village as an ox, with the name of -’Big-red.’ And he had a younger brother called ‘Little-red.’ -And all the carting work in the household was -carried on by means of the two brothers.</p> - -<p>Now there was an only daughter in that family, and -she was asked in marriage for the son of a man of rank in<span class="pagenum" id="Page_276">276</span> -a neighbouring city. Then her parents thinking, “It -will do for a feast of delicacies for the guests who come -to the girl’s wedding,” fattened up a pig with boiled rice. -And his name was ‘Sausages.’</p> - -<p>When Little-red saw this, he asked his brother, “All -the carting work in the household falls to our lot. Yet -these people give us mere grass and straw to eat; while -they bring up that pig on boiled rice! What can be the -reason of that fellow getting that?”</p> - -<p>Then his brother said to him, “Dear Little-red, don’t -envy the creature his food! This poor pig is eating the -food of death! These people are fattening the pig to -provide a feast for the guests at their daughter’s wedding. -But a few days more, and you shall see how these men -will come and seize the pig by his legs, and drag him off -out of his sty, and deprive him of his life, and make -curry for the guests!” And so saying, he uttered the -following stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Envy not ‘Sausages!’</div> - <div class="verse">’Tis deadly food he eats!</div> - <div class="verse">Eat your chaff, and be content;</div> - <div class="verse">’Tis the sign of length of life!”</div> -</div></div></div> - -<p>And, not long after, those men came there; and they -killed ‘Sausages,’ and cooked him up in various ways.</p> - -<p>Then the Bodisat said to Little-red, “Have you seen -’Sausages,’ my dear?”</p> - -<p>“I have seen, brother,” said he, “what has come of the -food poor Sausages ate. Better a hundred, a thousand -times, than his rice, is our food of only grass and straw -and chaff; for it works no harm, and is evidence that our -lives will last.”</p> - -<p><span class="pagenum" id="Page_277">277</span></p> - -<p>Then the Teacher said, “Thus then, O monk, you -have already in a former birth lost your life through -her, and become food for the multitude.” And when he -had concluded this lesson in virtue, he proclaimed the -Truths. When the Truths were over, that love-sick -monk stood fast in the Fruit of Conversion. But the -Teacher made the connexion, and summed up the Jātaka, -by saying, “He who at that time was ‘Sausages’ the pig -was the love-sick monk, the fat girl was as she is now, -Little-red was Ānanda, but Big-red was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE OX WHO ENVIED THE PIG.<a id="FNanchor_317" href="#Footnote_317" class="fnanchor">317</a></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_278">278</span></p> - - - - -<h2 id="CHAPTER_IV_KULAVAKAVAGGA">CHAPTER IV. KULĀVAKAVAGGA.</h2> - - - -<hr class="chap" /> -<h3 id="No_31">No. 31.<br /> - -KULĀVAKA JĀTAKA.<br /> - -<span class="smaller">On Mercy to Animals.</span></h3> - - -<p>“<i>Let the Nestlings in the wood.</i>”—This the Master told -while at Jetavana, about a monk who drank water without -straining it.</p> - -<p>Two young monks who were friends, it is said, went -into the country from Sāvatthi; and after stopping as long -as it suited them in a certain pleasant spot, set out again -towards Jetavana, with the intention of joining the -Supreme Buddha.</p> - -<p>One of them had a strainer, the other had not; so -they used to strain water enough at one time for both to -drink.</p> - -<p>One day they had a dispute; and the owner of the -strainer would not lend it to the other, but strained water -himself, and drank it. When the other could not get the -strainer, and was unable to bear up any longer against his -thirst, he drank without straining. And in due course -they both arrived at Jetavana; and after saluting the -Teacher, took their seats.</p> - -<p>The Teacher bade them welcome, saying, “Where are -you come from?”</p> - -<p><span class="pagenum" id="Page_279">279</span></p> - -<p>“Lord! we have been staying in a village in the land -of Kosala; and we left it to come here and visit you.”</p> - -<p>“I hope, then, you are come in concord.”</p> - -<p>The one without a strainer replied, “Lord! this monk -quarrelled with me on the way, and wouldn’t lend me his -strainer!”</p> - -<p>But the other one said, “Lord! this monk knowingly -drank water with living things in it without straining -it!”</p> - -<p>“Is it true, O monk, as he says, that you knowingly -drank water with living creatures in it?”</p> - -<p>“Yes, Lord! I drank the water as it was.”</p> - -<p>Then the Teacher said, “There were wise men once, O -monk, ruling in heaven, who, when defeated and in full -flight along the mighty deep, stopped their car, saying, -’Let us not, for the sake of supremacy, put living things -to pain;’ and made sacrifice of all their glory, and even -of their life, for the sake of the young of the Supaṇṇas.”</p> - -<p>And he told a tale.<a id="FNanchor_318" href="#Footnote_318" class="fnanchor">318</a></p> - -<hr class="tb" /> - -<p>Long ago a king of Magadha was reigning in Rājagaha, -in the land of Magadha.</p> - -<p>At that time the Bodisat (just as he who is now Sakka -was once born in the village of Macala in Magadha) was -born in that very village as a nobleman’s son. On the -naming-day they gave him the name of Prince Magha, -and when he grew up he was known as ‘Magha the young -Brāhman.’</p> - -<p>His parents procured him a wife from a family of equal<span class="pagenum" id="Page_280">280</span> -rank; and increasing in sons and daughters, he became a -great giver of gifts, and kept the Five Commandments.</p> - -<p>In that village there were as many as thirty families; -and one day the men of those families stopped in the -middle of the village to transact some village business. -The Bodisat removed with his feet the lumps of soil on -the place where he stood, and made the spot convenient -to stand on; but another came up and stood there. Then -he smoothed out another spot, and took his stand there; -but another man came and stood upon it. Still the -Bodisat tried again and again with the same result, until -he had made convenient standing-room for all the thirty.</p> - -<p>The next time he had an open-roofed shed put up -there; and then pulled that down, and built a hall, and -had benches spread in it, and a water-pot placed there. -On another occasion those thirty men were reconciled by -the Bodisat, who confirmed them in the Five Commandments; -and thenceforward he continued with them in -works of piety.</p> - -<p>Whilst they were so living they used to rise up early, -go out with bill-hooks and crowbars in their hands, tear -up with the crowbars the stones in the four high roads and -village paths, and roll them away, take away the trees which -would be in the way of vehicles, make the rough places -plain, form causeways, dig ponds, build public halls, give -gifts, and keep the Commandments—thus, in many ways, -all the dwellers in the village listened to the exhortations -of the Bodisat, and kept the Commandments.</p> - -<p>Now the village headman said to himself, “I used to -have great gain from fines, and taxes, and pot-money, -when these fellows drank strong drink, or took life, or -broke the other Commandments. But now Magha the<span class="pagenum" id="Page_281">281</span> -young Brāhman has determined to have the Commandments -kept, and permits none to take life or to do anything -else that is wrong. I’ll make them keep the -Commandments with a vengeance!”</p> - -<p>And he went in a rage to the king, and said, “O king! -there are a number of robbers going about sacking the -villages!”</p> - -<p>“Go, and bring them up!” said the king in reply.</p> - -<p>And he went, and brought back all those men as -prisoners, and had it announced to the king that the -robbers were brought up. And the king, without inquiring -what they had done, gave orders to have them -all trampled to death by elephants!</p> - -<p>Then they made them all lie down in the courtyard, -and fetched the elephant. And the Bodisat exhorted -them, saying, “Keep the Commandments in mind. -Regard them all—the slanderer, and the king, and the -elephant—with feelings as kind as you harbour towards -yourselves!”</p> - -<p>And they did so.</p> - -<p>Then men led up the elephant; but though they brought -him to the spot, he would not begin his work, but trumpeted -forth a mighty cry, and took to flight. And they brought -up another and another, but they all ran away.</p> - -<p>“There must be some drug in their possession,” said -the king; and gave orders to have them searched. So -they searched, but found nothing, and told the king so.</p> - -<p>“Then they must be repeating some spell. Ask them -if they have any spell to utter.”</p> - -<p>The officials asked them, and the Bodisat said there -was. And they told the king, and he had them all called -before him, and said, “Tell me that spell you know!”</p> - -<p><span class="pagenum" id="Page_282">282</span></p> - -<p>Then the Bodisat spoke, and said, “O king! we have -no other spell but this—that we destroy no life, not even -of grass; that we take nothing which is not given to us; -that we are never guilty of unchastity, nor speak falsehood, -nor drink intoxicants; that we exercise ourselves in -love, and give gifts; that we make rough places plain, -dig ponds, and put up rest-houses—this is our spell, this -is our defence, this is our strength!”</p> - -<p>Then the king had confidence in them, and gave them -all the property in the house of the slanderer, and made -him their slave; and bestowed too the elephant upon -them, and made them a grant of the village.</p> - -<hr class="tb" /> - -<p>Thenceforward they were left in peace to carry on their -works of charity; and they sent for a builder and had a -large rest-house put up at the place where the four roads -met. But as they no longer took delight in womankind, -they allowed no woman to share in the good work.</p> - -<p>Now at that time there were four women in the -Bodisat’s household, named Piety, Thoughtful, Pleasing, -and Well-born. Piety took an opportunity of meeting -the builder alone, and gave him a bribe, and said to him, -“Brother! manage somehow to give me a share in this -rest-house.”</p> - -<p>This he promised to do, and before doing the other -work he had a piece of timber dried and planed; and -bored it through ready for the pinnacle. And when it was -finished he wrapped it up in a cloth and laid it aside. -Then when the hall was finished, and the time had come -for putting up the pinnacle, he said,—</p> - -<p><span class="pagenum" id="Page_283">283</span></p> - -<p>“Dear me! there’s one thing we haven’t provided for!”</p> - -<p>“What’s that?” said they.</p> - -<p>“We ought to have got a pinnacle.”</p> - -<p>“Very well! let’s have one brought.”</p> - -<p>“But it can’t be made out of timber just cut; we -ought to have had a pinnacle cut and planed, and bored -some time ago, and laid aside for use.”</p> - -<p>“What’s to be done now then?” said they.</p> - -<p>“You must look about and see if there be such a thing -as a finished pinnacle for sale put aside in any one’s -house.”</p> - -<p>And when they began to search, they found one on -Piety’s premises; but it could not be bought for money.</p> - -<p>“If you let me be partaker in the building of the hall, -I will give it you?” said she.</p> - -<p>“No!” replied they, “it was settled that women should -have no share in it.”</p> - -<p>Then the builder said, “Sirs! what is this you are -saying? Save the heavenly world of the Brahma-angels, -there is no place where womankind is not. Accept -the pinnacle; and so will our work be accomplished!”</p> - -<p>Then they agreed; and took the pinnacle and completed -their hall with it.<a id="FNanchor_319" href="#Footnote_319" class="fnanchor">319</a> They fixed benches in the hall, and -set up pots of water in it, and provided for it a constant -supply of boiled rice. They surrounded the hall with a -wall, furnished it with a gate, spread it over with sand -inside the wall, and planted a row of palmyra-trees outside -it.</p> - -<p>And Thoughtful made a pleasure ground there; and so<span class="pagenum" id="Page_284">284</span> -perfect was it that it could never be said of any particular -fruit-bearing or flowering tree that it was not there!</p> - -<p>And Pleasing made a pond there, covered with the five -kinds of water-lilies, and beautiful to see!</p> - -<p>Well-born did nothing at all.<a id="FNanchor_320" href="#Footnote_320" class="fnanchor">320</a></p> - -<p>And the Bodisat fulfilled the seven religious duties—that -is, to support one’s mother, to support one’s father, -to pay honour to age, to speak truth, not to speak harshly, -not to abuse others, and to avoid a selfish, envious, -niggardly disposition.</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">That person who his parents doth support,</div> - <div class="verse">Pays honour to the seniors in the house,</div> - <div class="verse">Is gentle, friendly-speaking, slanders not;</div> - <div class="verse">The man unselfish, true, and self-controlled,</div> - <div class="verse">Him do the angels of the Great Thirty Three</div> - <div class="verse">Proclaim a righteous man!</div> -</div></div></div> - -<p>Such praise did he receive; and at the end of his life -he was born again in the heaven of the Great Thirty -Three, as Sakka, the king of the Gods, and there, too, his -friends were born again.</p> - -<hr class="tb" /> - -<p>At that time there were Titans dwelling in the heaven -of the Great Thirty Three.</p> - -<p>And Sakka said, “What is the good to us of a kingdom -shared by others?”</p> - -<p>And he had ambrosia given to the Titans to drink, and<span class="pagenum" id="Page_285">285</span> -when they became like drunken men, he had them seized -by the feet and thrown headlong upon the precipices of -Mount Sineru.</p> - -<p>They fell just upon “The abode of the Titans;” a place -so called, upon the lowest level of Sineru, equal in size to -the Tāvatiŋsa heaven. In it there is a tree, like the -coral-tree in Sakka’s heaven, which stands during a kalpa, -and is called “The variegated Trumpet-Flower Tree.”</p> - -<p>When they saw the Trumpet-Flower Tree in bloom, -they knew, “This is not our heaven, for in heaven the -Coral-Tree blossoms.”</p> - -<p>Then they said, “That old Sakka has made us drunk, -and thrown us into the great deep, and taken our heavenly -city!”</p> - -<p>Then they made resolve, “We’ll war against him, and -win our heavenly city back again!”</p> - -<p>And they swarmed up the perpendicular sides of -Sineru like so many ants!</p> - -<p>When Sakka heard the cry, “The Titans are up!” he -went down the great deep to meet them, and fought with -them from the sky. But he was worsted in the fight, and -began to flee away along the summit of the southern vault -of heaven in his famous Chariot of Glory a hundred and -fifty leagues in length.<a id="FNanchor_321" href="#Footnote_321" class="fnanchor">321</a></p> - -<p>Now as his chariot went rapidly down the great deep, it -passed along the Silk Cotton Tree Forest, and along its -route the silk cotton trees were cut down one after -another like mere palmyra palms, and fell into the great -deep. And as the young ones of the Wingéd Creatures -tumbled over and over into the great deep, they burst<span class="pagenum" id="Page_286">286</span> -forth into mighty cries. And Sakka asked his charioteer, -Mātali—</p> - -<p>“What noise is this, friend Mātali? How pathetic is -that cry!”</p> - -<p>“O Lord! as the Silk Cotton Tree Forest falls, torn up -by the swiftness of your car, the young of the Wingéd -Creatures, quaking with the fear of death, are shrieking -all at once together!”</p> - -<p>Then answered the Great Being, “O my good Mātali! -let not these creatures suffer on our account. Let us not, -for the sake of supremacy, put the living to pain. Rather -will I, for their sake, give my life as a sacrifice to the -Titans. Stop the car!”</p> - -<p>And so saying, he uttered the stanza—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Let the Nestlings in the Silk Cotton Wood</div> - <div class="verse">Escape, O Mātali, our chariot pole.</div> - <div class="verse">Most gladly let me offer up my life:</div> - <div class="verse">Let not these birds, then, be bereft of offspring!”</div> -</div></div></div> - -<p>Then Mātali, the charioteer, on hearing what he said, -stopped the car, and returned towards heaven by another -way. But as soon as they saw him stopping, the Titans -thought, “Assuredly the Archangels of other world-systems -must be coming; he must have stopped his car -because he has received reinforcements!” And terrified -with the fear of death, they took to flight, and returned to -the Abode of the Titans.</p> - -<p>And Sakka re-entered his heavenly city, and stood in -the midst thereof, surrounded by the hosts of angels from -both the heavens.<a id="FNanchor_322" href="#Footnote_322" class="fnanchor">322</a> And that moment the Palace of Glory -burst through the earth and rose up a thousand leagues<span class="pagenum" id="Page_287">287</span> -in height. And it was because it arose at the end of this -glorious victory that it received the name of the Palace of -Glory.</p> - -<p>Then Sakka placed guards in five places, to prevent the -Titans coming up again,—in respect of which it has been -said—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Between the two unconquerable cities</div> - <div class="verse">A fivefold line of guards stands firmly placed</div> - <div class="verse">Of Snakes, of Wingéd Creatures, and of Dwarfs,</div> - <div class="verse">Of Ogres, and of the Four Mighty Kings.</div> -</div></div></div> - -<hr class="tb" /> - -<p>When Sakka had thus placed the guards, and was -enjoying the happiness of heaven as king of the angels, -Piety changed her form of existence, and was reborn as -one of his attendants. And in consequence of her gift of -the pinnacle there arose for her a jewelled hall of state -under the name of ‘Piety,’ where Sakka sat as king of -the angels, on a throne of gold under a white canopy of -state, and performed his duties towards the angels and -towards men.</p> - -<p>And Thoughtful also changed her form of existence, -and was reborn as one of his attendants. And in consequence -of her gift of the pleasure-ground, there arose -for her a pleasure-ground under the name of ‘Thoughtful’s -Creeper Grove.’</p> - -<p>And Pleasing also changed her form of existence, and -was reborn as one of his attendants. And in consequence -of her gift of the pond, there arose for her a pond under -the name of ‘Pleasing.’</p> - -<p>But since Well-born had done no act of virtue, she was<span class="pagenum" id="Page_288">288</span> -reborn as a female crane in a pool in a certain forest. -And Sakka said to himself, “There’s no sign of Well-born. -I wonder where she can have got to!” And he considered -the matter till he discovered her.</p> - -<p>Then he went to the place, and brought her back with -him to heaven, and showed her the delightful city with -the Hall of Piety, and Thoughtful’s Creeper Grove, and -the Pond of Pleasing. And he then exhorted her, and -said—</p> - -<p>“These did works of charity, and have been born again -as my attendants; but you, having done no such works, -have been reborn as an animal. Henceforward live a -life of righteousness!”</p> - -<p>And thus confirming her in the Five Commandments, -he took her back, and then dismissed her. And from -that time forth she lived in righteousness.</p> - -<p>A few days afterwards, Sakka went to see whether she -was able to keep good, and he lay on his back before her -in the form of a fish. Thinking it was dead, the crane -seized it by the head. The fish wagged its tail.</p> - -<p>“It’s alive, I think!” exclaimed she, and let it go.</p> - -<p>“Good! Good!” said Sakka, “You are well able to -keep the Commandments.” And he went away.</p> - -<p>When she again changed her form of existence, she was -born in a potter’s household in Benares. Sakka, as -before, found out where she was, and filled a cart with -golden cucumbers, and seated himself in the middle of -the village in the form of an old woman, calling out, -“Buy my cucumbers! Buy my cucumbers!”</p> - -<p>The people came up and asked for them.</p> - -<p>“I sell,” said she, “only to those who live a life of -righteousness. Do you live such a life?”</p> - -<p><span class="pagenum" id="Page_289">289</span></p> - -<p>“We don’t know anything about righteousness. Hand -them over for money!” said they.</p> - -<p>“I want no money; I will only give to the righteous,” -was her reply.</p> - -<p>“This must be some mad woman!” said they, and left -her.</p> - -<p>But when Well-born heard what had happened, she -thought, “This must be meant for me!” and went and -asked for some cucumbers.</p> - -<p>“Do you live a righteous life, lady?” was the question.</p> - -<p>“Certainly, I do,” said she.</p> - -<p>“It’s for your sake that I brought these here,” replied -the old woman; and leaving all the golden cucumbers, -and the cart too, at the door of the house, she departed.</p> - -<hr class="tb" /> - -<p>And Well-born still continued in righteousness to the -end of that life; and when she changed her existence, she -became the daughter of a Titan named ‘The Son of -Misunderstanding;’ but in consequence of her virtue she -became exceeding beautiful.</p> - -<p>When she was grown up, her father assembled the -Titans together that his daughter might choose for a -husband the one she liked best. Sakka was looking about -as before to find out where she was; and when he discovered -it, he took the form of a Titan, and went to the -place,—thinking that when choosing a husband, she -might take him.</p> - -<p>Then they led Well-born in fine array to the meeting -place, and told her to choose whomsoever she liked as her -husband. And when she began to look at them, she saw<span class="pagenum" id="Page_290">290</span> -Sakka, and by reason of her love to him in the former -birth, she was moved to say, “This one is my husband,” -and so chose him.</p> - -<p>And he led her away to the heavenly city, and gave -her the post of honour among great multitudes of houris; -and at the end of his allotted time, he passed away -according to his deeds.</p> - -<hr class="tb" /> - -<p>When the Teacher had finished this discourse, he -reproved the monk, saying, “Thus, O monk, formerly wise -men, though they held rule in heaven, offered up their -lives rather than destroy life; but you, though you have -taken the vows according to so saving a faith, have -drunk unstrained water with living creatures in it!” -And he made the connexion, and summed up the Jātaka, -by saying, “He who at that time was Mātali the -charioteer was Ānanda, but Sakka was I myself.”</p> - - -<p class="center small">END OF THE STORY ON MERCY TO ANIMALS.<a id="FNanchor_323" href="#Footnote_323" class="fnanchor">323</a></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_291">291</span></p> - - - - -<h3 id="No_32">No. 32.<br /> - -NACCA JĀTAKA.<br /> - -<span class="smaller">The Dancing Peacock.</span></h3> - - -<p>“<i>Pleasant is your cry.</i>”—This the Master told when at -Jetavana, about the luxurious monk. The occasion is as -above in the Story on True Divinity.<a id="FNanchor_324" href="#Footnote_324" class="fnanchor">324</a></p> - -<p>The Teacher asked him, “Is this true, O monk, what -they say, that you are luxurious?”</p> - -<p>“It is true, Lord,” said he.</p> - -<p>“How is it you have become luxurious?” began the -Teacher.</p> - -<p>But without waiting to hear more, he flew into a rage, -tore off his robe and his lower garment, and calling out, -“Then I’ll go about in this way!” stood there naked -before the Teacher!</p> - -<p>The bystanders exclaimed, “Shame! shame!” and he -ran off, and returned to the lower state (of a layman).</p> - -<p>When the monks were assembled in the Lecture Hall, -they began talking of his misconduct. “To think that -one should behave so in the very presence of the Master!” -The Teacher then came up, and asked them what they -were talking about, as they sat there together.</p> - -<p>“Lord! we were talking of the misconduct of that -monk, who, in your presence, and in the midst of the -disciples, stood there as naked as a village child, without<span class="pagenum" id="Page_292">292</span> -caring one bit; and when the bystanders cried shame -upon him, returned to the lower state, and lost the -faith!”</p> - -<p>Then said the Teacher, “Not only, O monks, has this -brother now lost the jewel of the faith by immodesty; in -a former birth he lost a jewel of a wife from the same -cause.” And he told a tale.</p> - -<hr class="tb" /> - -<p>Long ago, in the first age of the world, the quadrupeds -chose the Lion as their king, the fishes the Leviathan, and -the birds the Golden Goose.<a id="FNanchor_325" href="#Footnote_325" class="fnanchor">325</a></p> - -<p>Now the royal Golden Goose had a daughter, a young -goose most beautiful to see; and he gave her her choice -of a husband. And she chose the one she liked the best.</p> - -<p>For, having given her the right to choose, he called -together all the birds in the Himālaya region. And -crowds of geese, and peacocks, and other birds of various -kinds, met together on a great flat piece of rock.</p> - -<p>The king sent for his daughter, saying, “Come and -choose the husband you like best!”</p> - -<p>On looking over the assembly of the birds, she caught -sight of the peacock, with a neck as bright as gems, and -a many-coloured tail; and she made the choice with the -words, “Let this one be my husband!”</p> - -<p>So the assembly of the birds went up to the peacock, -and said, “Friend Peacock! this king’s daughter having -to choose her husband from amongst so many birds, has -fixed her choice upon you!”</p> - -<p><span class="pagenum" id="Page_293">293</span></p> - -<p>“Up to to-day you would not see my greatness,” said -the peacock, so overflowing with delight that in breach of -all modesty he began to spread his wings and dance in -the midst of the vast assembly,—and in dancing he exposed -himself.</p> - -<p>Then the royal Golden Goose was shocked!</p> - -<p>And he said, “This fellow has neither modesty in his -heart, nor decency in his outward behaviour! I shall -not give my daughter to him. He has broken loose from -all sense of shame!” And he uttered this verse to all the -assembly—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Pleasant is your cry, brilliant is your back,</div> - <div class="verse">Almost like the opal in its colour is your neck,</div> - <div class="verse">The feathers in your tail reach about a fathom’s length,</div> - <div class="verse">But to such a dancer I can give no daughter, sir, of mine!”</div> -</div></div></div> - -<p>Then the king in the midst of the whole assembly bestowed -his daughter on a young goose, his nephew. And -the peacock was covered with shame at not getting the -fair gosling, and rose straight up from the place and -flew away.</p> - -<p>But the king of the Golden Geese went back to the -place where he dwelt.</p> - -<hr class="tb" /> - -<p>When the Teacher had finished this lesson in virtue, in -illustration of what he had said (“Not only, O monks, has -this brother now lost the jewel of the faith by immodesty,<span class="pagenum" id="Page_294">294</span> -formerly also he lost a jewel of a wife by the same cause”), -he made the connexion, and summed up the Jātaka, by -saying, “The peacock of that time was the luxurious -monk, but the King of the Geese was I myself.”</p> - - -<p class="center small">END OF THE STORY ABOUT THE DANCING PEACOCK.<a id="FNanchor_326" href="#Footnote_326" class="fnanchor">326</a></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_295">295</span></p> - - - - -<h3 id="No_33">No. 33.<br /> - -SAMMODAMĀNA JĀTAKA.<br /> - -<span class="smaller">The sad Quarrel of the Quails.</span></h3> - - -<p>“<i>So long as the birds but agree.</i>”—This the Master told -while at the Banyan Grove, near Kapilavatthu, concerning -a quarrel about a <i>chumbat</i> (a circular roll of cloth placed -on the head when carrying a vessel or other weight).</p> - -<p>This will be explained in the Kuṇāla Jātaka. At that -time, namely, the Master admonishing his relations, said, -“My lords! for relatives to quarrel one against another -is verily most unbecoming! Even animals once, who had -conquered their enemies so long as they agreed, came to -great destruction when they fell out with one another.” -And at the request of his relatives he told the tale.</p> - -<hr class="tb" /> - -<p>Long ago, when Brahma-datta was reigning in Benares, -the Bodisat came to life as a quail; and lived in a forest -at the head of a flock many thousands in number.</p> - -<p>At that time there was a quail-catcher who used to go -to the place where they dwelt, and imitate the cry of a -quail; and when he saw that they had assembled together, -he would throw his net over them, get them all into a<span class="pagenum" id="Page_296">296</span> -heap by crushing them together in the sides of the net, -and stuff them into his basket; and then going home, he -used to sell them, and make a living out of the proceeds.</p> - -<p>Now one day the Bodisat said to the quails, “This -fowler is bringing our kith and kin to destruction! Now -I know a stratagem to prevent his catching us. In -future, as soon as he has thrown the net over you, let -each one put his head through a mesh of the net, then <em>all</em> -lift it up <em>together</em>, so as to carry it off to any place we like, -and then let it down on to a thorn bush. When that is -done, we shall each be able to escape from his place under -the net!”</p> - -<p>To this they all agreed; and the next day, as soon as -the net was thrown, they lifted it up just in the way the -Bodisat had told them, threw it on a thorn bush, and got -away themselves from underneath. And whilst the fowler -was disentangling his net from the bush, darkness had -come on. And he had to go empty-handed away.</p> - -<p>From the next day the quails always acted in the same -manner: and he used to be disentangling his net till -sundown, catching nothing, and going home empty-handed.</p> - -<p>At last his wife said to him in a rage, “Day after day -you come here empty-handed! I suppose you’ve got -another establishment to keep up somewhere else!”</p> - -<p>“My dear!” said the fowler, “I have no other establishment -to keep up. But I’ll tell you what it is. Those -quails are living in harmony together; and as soon as I -cast my net, they carry it away, and throw it on a thorn bush. -But they can’t be of one mind for ever! Don’t -you be troubled about it. As soon as they fall out, I’ll -come back with every single one of them, and that’ll<span class="pagenum" id="Page_297">297</span> -bring a smile into your face!” And so saying, he -uttered this stanza to his wife:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“So long as the birds but agree,</div> - <div class="verse">They can get away with the net;</div> - <div class="verse">But when once they begin to dispute,</div> - <div class="verse">Then into my clutches they fall!”</div> -</div></div></div> - -<p>And when only a few days had gone by, one of the -quails, in alighting on the ground where they fed, trod -unawares on another one’s head.</p> - -<p>“Who trod on <em>my</em> head?” asked the other in a passion.</p> - -<p>“I didn’t mean to tread upon you; don’t be angry,” -said the other; but he was angry still. And as they -went on vociferating, they got to disputing with one -another in such words as these: “Ah! it was you then, -I suppose, who did the lifting up of the net!”</p> - -<p>When they were so quarrelling, the Bodisat thought, -“There is no depending for safety upon a quarrelsome -man! No longer will these fellows lift up the net; so -they will come to great destruction, and the fowler will -get his chance again. I dare not stay here any more!” -And he went off with his more immediate followers to -some other place.</p> - -<p>And the fowler came a few days after, and imitated the -cry of a quail, and cast his net over those who came -together. Then the one quail cried out:</p> - -<p>“The talk was that the very hairs of your head fell off -when you heaved up the net. Lift away, then, now!”</p> - -<p>The other cried out, “The talk was that the very -feathers of your wings fell out when you heaved up the -net. Lift away, then, now!”</p> - -<p>But as they were each calling on the other to lift away,<span class="pagenum" id="Page_298">298</span> -the hunter himself lifted up the net, bundled them all in -in a heap together, crammed them into his basket, and -went home, and made his wife to smile.</p> - -<hr class="tb" /> - -<p>When the Master had finished this lesson in virtue, in -illustration of what he had said (“Thus, O king, there -ought to be no such thing as quarrelling among relatives; -for quarrels are the root of misfortune”), he made the -connexion, and summed up the Jātaka, “He who at that -time was the foolish quail was Devadatta, but the wise -quail was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE SAD QUARREL OF THE -QUAILS.<a id="FNanchor_327" href="#Footnote_327" class="fnanchor">327</a></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_299">299</span></p> - - - - -<h3 id="No_34">No. 34.<br /> - -MACCHA JĀTAKA.<br /> - -<span class="smaller">The Fish and his Wife.</span></h3> - - -<p>“<i>’Tis not the heat, ‘tis not the cold.</i>”—This the Master -told when at Jetavana, about being tempted back by one’s -former wife.</p> - -<p>For on that occasion the Master asked the monk, “Is it -true, then, that you are love-sick?”</p> - -<p>“It is true, Lord!” was the reply.</p> - -<p>“What has made you sad?”</p> - -<p>“Sweet is the touch of the hand, Lord! of her who was -formerly my wife. I cannot forsake her!”</p> - -<p>Then the Master said, “O Brother! this woman does -you harm. In a former birth also you were just being -killed through her when I came up and saved you.” And -he told a tale.</p> - -<hr class="tb" /> - -<p>Once upon a time, when Brahma-datta was reigning in -Benāres, the Bodisat became his private chaplain.</p> - -<p>At that time certain fishermen were casting their nets -into the river. Now a big fish came swimming along -playing lustily with his wife. She still in front of him -smelt the smell of a net, and made a circuit, and escaped<span class="pagenum" id="Page_300">300</span> -it. But the greedy amorous fish went right into the -mouth of the net.</p> - -<p>When the fishermen felt his coming in they pulled up -the net, seized the fish, and threw it alive on the sand, -and began to prepare a fire and a spit, intending to cook -and eat it.</p> - -<p>Then the fish lamented, saying to himself;</p> - -<p>“The heat of the fire would not hurt me, nor the torture -of the spit, nor any other pain of that sort; but that my -wife should sorrow over me, thinking I must have deserted -her for another, that is indeed a dire affliction!”</p> - -<p>And he uttered this stanza—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“’Tis not the heat, ‘tis not the cold,</div> - <div class="verse">’Tis not the torture of the net;</div> - <div class="verse">But that my wife should think of me,</div> - <div class="verse">’He’s gone now to another for delight.’”</div> -</div></div></div> - -<p>Now just then the chaplain came down, attended by his -slaves, to bathe at the ford. And he understood the -language of all animals. So on hearing the fish’s lament, -he thought to himself:</p> - -<p>“This fish is lamenting the lament of sin. Should he -die in this unhealthy state of mind, he will assuredly be -reborn in hell. I will save him.”</p> - -<p>And he went to the fishermen, and said—</p> - -<p>“My good men! don’t you furnish a fish for us every -day for our curry?”</p> - -<p>“What is this you are saying, sir?” answered the -fishermen. “Take away any fish you like!”</p> - -<p>“We want no other: only give us this one.”</p> - -<p>“Take it, then, sir.”</p> - -<p>The Bodisat took it up in his hands, seated himself at<span class="pagenum" id="Page_301">301</span> -the river-side, and said to it, “My good fish! Had I not -caught sight of you this day, you would have lost your -life. Now henceforth sin no more!”</p> - -<p>And so exhorting it, he threw it into the water, and -returned to the city.</p> - -<hr class="tb" /> - -<p>When the Teacher had finished this discourse, he proclaimed -the Truths. At the end of the Truths the depressed -monk was established in the fruit of conversion. -Then the Teacher made the connexion, and summed up -the Jātaka: “She who at that time was the female fish -was the former wife, the fish was the depressed monk, but -the chaplain was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE FISH AND HIS WIFE.<a id="FNanchor_328" href="#Footnote_328" class="fnanchor">328</a></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_302">302</span></p> - - - - -<h3 id="No_35">No. 35.<br /> - -VAṬṬAKA JĀTAKA.<br /> - -<span class="smaller">The Holy Quail.</span></h3> - - -<p>“<i>Wings I have that will not fly.</i>”—This the Master told -when journeying through Magadha about the going out -of a Jungle Fire.</p> - -<p>For once, when the Master was journeying through -Magadha, he begged his food in a certain village in that -land; and after he had returned from his rounds and -had finished his meal, he started forth again, attended by -the disciples. Just then a great fire arose in the jungle. -Many of the monks were in front, many of them behind. -And the fire came spreading on towards them, one mass of -smoke and flame. Some of the monks being unconverted -were terrified with the fear of death; and called out—</p> - -<p>“Let’s make a counter-fire, so that the conflagration -shall not spread beyond the space burnt out by that.”</p> - -<p>And taking out their fire-sticks they began to get a -light.</p> - -<p>But the others said, “Brethren, what is this you are -doing? ‘Tis like failing to see the moon when it has -reached the topmost sky, or the sun as it rises with its -thousand rays from the eastern quarter of the world; ‘tis -like people standing on the beachy shore and perceiving -not the ocean, or standing close to Sineru and seeing not -that mighty mountain, for you—when journeying along<span class="pagenum" id="Page_303">303</span> -in company with the greatest Being in earth or heaven—to -call out, ‘Let <em>us</em> make a counter fire,’ and to take no -notice of the supreme, the Buddha! You know not the -power of the Buddhas! Come, let us go to the Master!”</p> - -<p>And they all crowded together from in front, and from -behind, and went up in a body near to the Mighty by -Wisdom.</p> - -<p>There the Master stopped, surrounded by the whole -body of disciples.</p> - -<p>The jungle fire came on roaring as if to overwhelm -them. It came right up to the place where the Great -Mortal stood, and then—as it came within about sixteen -rods of that spot—it went out, like a torch thrust down -into water, leaving a space of about thirty-two rods in -breadth over which it could not pass!</p> - -<p>Then the monks began to magnify the Teacher, saying;</p> - -<p>“Oh! how marvellous are the qualities of the Buddhas! -The very fire, unconscious though it be, cannot pass over -the place where the Buddhas stand. Oh! how great is -the might of the Buddhas!”</p> - -<p>On hearing this the Teacher said—</p> - -<p>“It is not, monks, through any power I have now that -the fire goes out on reaching this plot of ground. It is -through the power of a former act of mine. And in all -this spot no fire will burn through the whole kalpa, for -that was a miracle enduring through a kalpa.”<a id="FNanchor_329" href="#Footnote_329" class="fnanchor">329</a></p> - -<p>Then the venerable Ānanda folded a robe in four, and -spread it as a seat for the Teacher. The Teacher seated -himself; and when he had settled himself cross-legged, the -body of disciples seated themselves reverently round him, -and requested him, saying—</p> - -<p>“What has now occurred, O Lord, is known to us. -The past is hidden from us. Make it known to us.”</p> - -<p>And the Teacher told the tale.</p> - -<p><span class="pagenum" id="Page_304">304</span></p> - -<p>Long ago the Bodisat entered upon a new existence as -a quail in this very spot, in the land of Magadha; and -after having been born in the egg, and having got out of -the shell, he became a young quail, in size like a big -partridge.<a id="FNanchor_330" href="#Footnote_330" class="fnanchor">330</a> And his parents made him lie still in the -nest, and fed him with food they brought in their beaks. -And he had no power either to stretch out his wings and -fly through the air, nor to put out his legs and walk on -the earth.</p> - -<p>Now that place was consumed year after year by a -jungle fire. And just at that time the jungle fire came -on with a mighty roar and seized upon it. The flocks of -birds rose up, each from his nest, and flew away shrieking. -And the Bodisat’s parents too, terrified with the fear of -death, forsook the Bodisat, and fled.</p> - -<p>When the Bodisat, lying there as he was, stretched -forth his neck, and saw the conflagration spreading towards -him, he thought: “If I had the power of stretching -my wings and flying in the air, or of putting out my legs, -and walking on the ground, I could get away to some -other place. But I can’t! And my parents too, terrified -with the fear of death, have left me all alone, and -flown away to save themselves. No other help can I -expect from others, and in myself I find no help. What -in the world shall I do now!”</p> - -<p>But then it occurred to him, “In this world there is -such a thing as the efficacy of virtue; there is such a -thing as the efficacy of truth. There are men known as -omniscient Buddhas, who become Buddhas when seated -under the Bo-tree through having fulfilled the Great -Virtues in the long ages of the past; who have gained<span class="pagenum" id="Page_305">305</span> -salvation by the wisdom arising from good deeds and -earnest thought, and have gained too the power of showing -to others the knowledge of that salvation; who are -full of truth, and compassion, and mercy, and longsuffering; -and whose hearts reach out in equal love to all -beings that have life. To me, too, the Truth is one, there -seems to be but one eternal and true Faith. It behoves -me, therefore—meditating on the Buddhas of the past -and on the attributes that they have gained, and relying -on the one true faith there is in me—to perform an Act of -Truth; and thus to drive back the fire, and procure -safety both for myself, and for the other birds.”</p> - -<p>Therefore it is said (in the Scriptures)—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“There’s power in virtue in the world—</div> - <div class="verse">In truth, and purity, and love!</div> - <div class="verse">In that truth’s name I’ll now perform</div> - <div class="verse">A mystic Act of Truth sublime.</div> -</div><div class="stanza"> - <div class="verse">Then thinking on the power of the Faith,</div> - <div class="verse">And on the Conquerors in ages past,</div> - <div class="verse">Relying on the power of the Truth,</div> - <div class="verse">I then performed the Miracle!”</div> -</div></div></div> - -<p>Then the Bodisat called to mind the attributes of the -Buddhas who had long since passed away; and, making -a solemn asseveration of the true faith existing in himself, -he performed the Act of Truth, uttering the verse—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Wings I have that will not fly,</div> - <div class="verse">Feet I have that will not walk;</div> - <div class="verse">My parents, too, are fled away!</div> - <div class="verse">O All-embracing Fire—go back!”<a id="FNanchor_331" href="#Footnote_331" class="fnanchor">331</a></div> -</div></div></div> -<p><span class="pagenum" id="Page_306">306</span></p> -<p>Then before him and his Act of Truth the Element -went back a space of sixteen rods; but in receding it did -not return to consume the forest; it went out immediately -it came to the spot, like a torch plunged into -water.</p> - -<p>Therefore it is said—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“For me and for my Act of Truth</div> - <div class="verse">The great and burning fire went out,</div> - <div class="verse">Leaving a space of sixteen rods,</div> - <div class="verse">As fire, with water mixed, goes out.”</div> -</div></div></div> - -<p>And as that spot has escaped being overwhelmed by -fire through all this <i>kalpa</i>, this is said to be ‘a kalpa-enduring -miracle.’ The Bodisat having thus performed -the Act of Truth, passed away, at the end of his life, -according to his deeds.</p> - -<hr class="tb" /> - -<p>When the Teacher had finished this discourse, in illustration -of what he had said (“That this wood is not passed -over by the fire is not a result, O monks, of my present -power; but of the power of the Act of Truth I exercised as -a new-born quail”), he proclaimed the Truths. At the -conclusion of the Truths some were Converted, some -reached the Second Path, some the Third, some the Fourth. -And the Teacher made the connexion, and summed up the -Jātaka, “My parents at that time were my present parents, -but the King of the Quails was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE HOLY QUAIL.<a id="FNanchor_332" href="#Footnote_332" class="fnanchor">332</a></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_307">307</span></p> - - - - -<h3 id="No_36">No. 36.<br /> - -SAKUṆA JĀTAKA.<br /> - -<span class="smaller">The Wise Bird and the Fools.</span></h3> - - -<p>“<i>The earth-born tree.</i>”—This the Master told when at -Jetavana, about a monk whose hut was burned.</p> - -<p>A certain monk, says the tradition, received from the -Teacher a subject for meditation, and leaving Jetavana, -took up his abode in a dwelling in a forest near a border -village, belonging to the people of Kosala.</p> - -<p>Now in the very first month his hut was burned down; -and he told the people, saying, “My hut is burnt down, -and I live in discomfort.”</p> - -<p>“Our fields are all dried up now,” said they; “we -must first irrigate the lands.” When they were well -muddy, “We must sow the seed,” said they. When the -seed was sown, “We must put up the fences,” was the -excuse. When the fences were up, they declared, “There -will be cutting, and reaping, and treading-out to do.” -And thus, telling first of one thing to be done and then -of another, they let three months slip by.</p> - -<p>The monk passed the three months in discomfort in the -open air, and concluded his meditation, but could not -bring the rest of his religious exercise to completion. So -when Lent was over he returned to the Teacher, and -saluting him, took his seat respectfully on one side.</p> - -<p>The Teacher bade him welcome, and then asked him,<span class="pagenum" id="Page_308">308</span> -“Well, brother, have you spent Lent in comfort? Have -you brought your meditation to its conclusion?”</p> - -<p>He told him what had happened, and said, “As I had -no suitable lodging, I did not fully complete the meditation.”</p> - -<p>“Formerly, O monk,” said the Teacher, “even animals -were aware what was suitable for them, and what was -not. Why did not you know it?”</p> - -<p>And he told a tale.</p> - -<hr class="tb" /> - -<p>Long ago, when Brahma-datta was reigning in Benāres, -the Bodisat came to life again as a bird, and lived a forest -life, attended by a flock of birds, near a lofty tree, with -branches forking out on every side.</p> - -<p>Now one day dust began to fall as the branches of the -tree rubbed one against another. Then smoke began to -rise. The Bodisat thought, on seeing this,—</p> - -<p>“If these two branches go on rubbing like that they -will send out sparks of fire, and the fire will fall down -and seize on the withered leaves; and the tree itself will -soon after be consumed. We can’t stop here; we ought -to get away at once to some other place.” And he addressed -the flock in this verse:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“The earth-born tree, on which</div> - <div class="verse">We children of the air depend,</div> - <div class="verse">It, even it, is now emitting fire.</div> - <div class="verse">Seek then the skies, ye birds!</div> - <div class="verse">Behold! our very home and refuge</div> - <div class="verse">Itself has brought forth danger!”</div> -</div></div></div> - -<p>Then such of the birds as were wise, and hearkened to<span class="pagenum" id="Page_309">309</span> -the voice of the Bodisat, flew up at once with him into -the air, and went elsewhere. But such as were foolish -said one to another, “Just so! Just so! He’s always -seeing crocodiles in a drop of water!” And paying no -attention to what he said, they stopped there.</p> - -<p>And not long afterwards fire was produced precisely in -the way the Bodisat had foreseen, and the tree caught -fire. And smoke and flames rising aloft, the birds were -blinded by the smoke; they could not get away, and one -after another they fell into the fire, and were burnt to -death!</p> - -<hr class="tb" /> - -<p>When the Teacher had finished this discourse with the -words, “Thus formerly, O monk, even the birds dwelling -on the tree-tops knew which place would suit them and -which would not. How is it that you knew it not?” -he proclaimed the Truths. At the conclusion of the -Truths the monk was established in Conversion. And the -Teacher made the connexion, and summed up the Jātaka, -“The birds who at that time listened to the voice of the -Bodisat were the followers of the Buddha, but the Wise -Bird was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE WISE BIRD AND THE FOOLS.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_310">310</span></p> - - - - -<h3 id="No_37">No. 37.<br /> - -TITTIRA JĀTAKA.<br /> - -<span class="smaller">The Partridge, Monkey, and Elephant.</span></h3> - - -<p>“<i>’Tis those who reverence the aged.</i>”—This the Master -told on the road to Sāvatthi about Sāriputta being kept -out of a night’s lodging.</p> - -<p>For when Anātha Piṇḍika had finished his monastery, -and sent word to the Teacher, the latter left Rājagaha and -arrived at Vesali; and after resting there a short time, -he set out again on the road to Sāvatthi.<a id="FNanchor_333" href="#Footnote_333" class="fnanchor">333</a></p> - -<p>On that occasion the pupils of the Six went on in front, -and before lodgings had been taken for the Elders, occupied -all the places to be had, saying,—</p> - -<p>“This is for our superior, this for our instructor, and -these for us.”</p> - -<p>The Elders who came up afterwards found no place to -sleep in. Even Sāriputta’s pupils sought in vain for a -lodging-place for the Elder. So the Elder having no -lodging passed the night either walking up and down, or -sitting at the foot of a tree, not far from the place where -the Teacher was lodged.</p> - -<p>In the early morning the Teacher came out and coughed. -The Elder coughed too.</p> - -<p>“Who’s there?” said the Teacher.</p> - -<p>“’Tis I, Lord; Sāriputta,” was the reply.</p> - -<p><span class="pagenum" id="Page_311">311</span></p> - -<p>“What are you doing here, so early, Sāriputta?” asked -he.</p> - -<p>Then he told him what had happened; and on hearing -what the Elder said, the Teacher thought,—</p> - -<p>“If the monks even now, while I am yet living, show -so little respect and courtesy to one another, what will -they do when I am dead?” And he was filled with anxiety -for the welfare of the Truth.</p> - -<p>As soon as it was light he called all the priests together, -and asked them—</p> - -<p>“Is it true, priests, as I have been told, that the Six -went on in front, and occupied all the lodging-places to -the exclusion of the Elders?”</p> - -<p>“It is true, O Blessed One!” said they.</p> - -<p>Then he reproved the Six, and addressing the monks, -taught them a lesson, saying,—</p> - -<p>“Who is it, then, O monks, who deserves the best seat, -and the best water, and the best rice?”</p> - -<p>Some said, “A nobleman who has become a monk.” -Some said, “A Brāhman, or the head of a family who has -become a monk.” Others said, “The man versed in the -Rules of the Order; an Expounder of the Law; one who -has attained to the First Jhāna, or the Second, or the -Third, or the Fourth.” Others again said, “The Converted -man; or one in the Second or the Third Stage -of the Path to Nirvāna; or an Arahat; or one who knows -the Three Truths; or one who has the Sixfold Wisdom.”<a id="FNanchor_334" href="#Footnote_334" class="fnanchor">334</a></p> - -<p>When the monks had thus declared whom they each -thought worthy of the best seat, and so on, the Teacher -said:</p> - -<p>“In my religion, O monks, it is not the being ordained -from a noble, or a priestly, or a wealthy family; it is not -being versed in the Rules of the Order, or in the general -or the metaphysical books of the Scriptures; it is not the -attainment of the Jhānas, or progress in the Path of<span class="pagenum" id="Page_312">312</span> -Nirvāna, that is the standard by which the right to the -best seat, and so on, is to be judged. But in my religion, -O monks, reverence, and service, and respect, and civility, -are to be paid according to age; and for the aged the best -seat, and the best water, and the best rice are to be reserved. -This is the right standard; and therefore the -senior monk is entitled to these things. And now, monks, -Sāriputta is my chief disciple; he is a second founder of -the Kingdom of Righteousness, and deserves to receive -a lodging immediately after myself. He has had to pass -the night without a lodging at the foot of a tree. If you -have even now so little respect and courtesy, what will -you not do as time goes on?”</p> - -<p>And for their further instruction he said:</p> - -<p>“Formerly, O monks, even animals used to say, ‘It -would not be proper for us to be disrespectful and wanting -in courtesy to one another, and not to live on proper -terms with one another. We should find out who is -eldest, and pay him honour.’ So they carefully investigated -the matter, and having discovered the senior -among them, they paid him honour; and so when they -passed away, they entered the abode of the gods.”</p> - -<p>And he told a tale.</p> - -<hr class="tb" /> - -<p>Long ago there were three friends living near a great -Banyan-tree, on the slope of the Himālaya range of -mountains—a Partridge, a Monkey, and an Elephant. -And they were wanting in respect and courtesy for one -another, and did not live together on befitting terms.</p> - -<p>But it occurred to them, “It is not right for us to live -in this manner. What if we were to cultivate respect -towards whichever of us is the eldest?”</p> - -<p>“But which is the eldest?” was then the question;<span class="pagenum" id="Page_313">313</span> -until one day they thought, “This will be a good way for -finding it out;” and the Monkey and the Partridge asked -the Elephant, as they were all sitting together at the foot -of the Banyan-tree—</p> - -<p>“Elephant dear! How big was this Banyan Tree at -the time you first knew it?”</p> - -<p>“Friends!” said he, “When I was little I used to -walk over this Banyan, then a mere bush, keeping it between -my thighs; and when I stood with it between my -legs, its highest branches touched my navel. So I have -known it since it was a shrub.”</p> - -<p>Then they both asked the Monkey in the same way. -And he said, “Friends! when I was quite a little monkey -I used to sit on the ground and eat the topmost shoots of -this Banyan, then quite young, by merely stretching out -my neck. So that I have known it from its earliest -infancy.”</p> - -<p>Then again the two others asked the Partridge as before. -And he said—</p> - -<p>“Friends! There was formerly a lofty Banyan-tree -in such and such a place, whose fruit I ate and voided -the seeds here. From that this tree grew up: so that I -have known it even from before the time when it was -born, and am older than either of you!”</p> - -<p>Thereupon the Elephant and the Monkey said to the -clever Partridge—</p> - -<p>“You, friend, are the oldest of us all. Henceforth we -will do all manner of service for you, and pay you reverence, -and make salutations before you, and treat you with -every respect and courtesy, and abide by your counsels. -Do you in future give us whatever counsel and instruction -we require.”</p> - -<p><span class="pagenum" id="Page_314">314</span></p> - -<p>Thenceforth the Partridge gave them counsel, and kept -them up to their duty, and himself observed his own. So -they three kept the Five Commandments; and since they -were courteous and respectful to one another, and lived -on befitting terms one with another, they became destined -for heaven when their lives should end.</p> - -<hr class="tb" /> - -<p>“The holy life of these three became known as ‘The -Holiness of the Partridge.’ For they, O monks, lived in -courtesy and respect towards one another. How then can -you, who have taken the vows in so well-taught a religion, -live without courtesy and respect towards one another? -Henceforth, O monks, I enjoin upon you reverence, and -service, and respect, according to age; the giving of the best -seats, the best water, and the best food according to age; -and that the senior shall never be kept out of a night’s -lodging by a junior. Whoever so keeps out his senior -shall be guilty of an offence.”</p> - -<p>It was when the Teacher had thus concluded his discourse -that he, as Buddha, uttered the verse—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“’Tis those who reverence the old</div> - <div class="verse">That are the men versed in the Faith.</div> - <div class="verse">Worthy of praise while in this life,</div> - <div class="verse">And happy in the life to come.”</div> -</div></div></div> - -<p>When the Teacher had thus spoken on the virtue of -paying reverence to the old, he established the connexion, -and summed up the Jātaka, by saying, “The elephant of -that time was Moggallāna, the monkey Sāriputta, but the -partridge was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE PARTRIDGE, THE MONKEY, -AND THE ELEPHANT.<a id="FNanchor_335" href="#Footnote_335" class="fnanchor">335</a></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_315">315</span></p> - - - - -<h3 id="No_38">No. 38.<br /> - -BAKA JĀTAKA.<br /> - -<span class="smaller">The Cruel Crane Outwitted.</span></h3> - - -<p>“<i>The villain though exceeding clever.</i>”—This the Master -told when at Jetavana about a monk who was a tailor.</p> - -<p>There was a monk, says the tradition, living at Jetavana, -who was exceeding skilful at all kinds of things that -can be done to a robe, whether cutting out, or piecing -together, or valuing, or sewing it. Through this cleverness -of his he was always engaged in making robes, until -he became known as ‘The robe-maker.’</p> - -<p>Now what used he to do but exercise his handicraft on -some old pieces of cloth, so as to make out of them a robe -soft and pleasant to the touch; and when he had dyed it, -he would steep it in mealy water, and rub it with a chankshell -so as to make it bright and attractive, and then lay -it carefully by. And monks who did not understand robe -work, would come to him with new cloths, and say—</p> - -<p>“We don’t understand how to make robes. Be so kind -as to make this into a robe for us.”</p> - -<p>Then he would say, “It takes a long time, Brother, -before a robe can be made. But I have a robe ready -made. You had better leave these cloths here and take -that away with you.”</p> - -<p>And he would take it out and show it to them.</p> - -<p>And they, seeing of how fine a colour it was, and not -noticing any difference, would give their new cloths to<span class="pagenum" id="Page_316">316</span> -the tailor-monk, and take the robe away with them, -thinking it would last. But when it grew a little dirty, -and they washed it in warm water, it would appear as it -really was, and the worn-out places would show themselves -here and there upon it. Then, too late, they would repent.</p> - -<p>And that monk became notorious, as one who passed off -old rags upon anybody who came to him.</p> - -<p>Now there was another robe-maker in a country village -who used to cheat everybody just like the man at Jetavana. -And some monks who knew him very well told -him about the other, and said to him—</p> - -<p>“Sir! there is a monk at Jetavana who, they say, -cheats all the world in such and such a manner.”</p> - -<p>“Ah!” thought he, “’twould be a capital thing if I -could outwit that city fellow!”</p> - -<p>And he made a fine robe out of old clothes, dyed it a -beautiful red, put it on, and went to Jetavana. As soon -as the other saw it, he began to covet it, and asked him—</p> - -<p>“Is this robe one of your own making, sir?”</p> - -<p>“Certainly, Brother,” was the reply.</p> - -<p>“Sir! let me have the robe. You can take another for -it,” said he.</p> - -<p>“But, Brother, we village monks are but badly provided. -If I give you this, what shall I have to put on?”</p> - -<p>“I have some new cloths, sir, by me. Do you take -those and make a robe for yourself.”</p> - -<p>“Well, Brother! this is my own handiwork; but if -you talk like that, what can I do? You may have it,” -said the other; and giving him the robe made of old rags, -he took away the new cloths in triumph.</p> - -<p>And the man of Jetavana put on the robe; but when a -few days after he discovered, on washing it, that it was -made of rags, he was covered with confusion. And it -became noised abroad in the order, “That Jetavana robe-maker -has been outwitted, they say, by a man from the -country!”</p> - -<p><span class="pagenum" id="Page_317">317</span></p> - -<p>And one day the monks sat talking about this in the -Lecture Hall, when the Teacher came up and asked them -what they were talking about, and they told him the -whole matter.</p> - -<p>Then the Teacher said, “Not now only has the Jetavana -robe-maker taken other people in in this way, in a -former birth he did the same. And not now only has he -been outwitted by the countryman, in a former birth he -was outwitted too.” And he told a tale.</p> - -<hr class="tb" /> - -<p>Long ago the Bodisat was born to a forest life as the -Genius of a tree standing near a certain lotus pond.</p> - -<p>Now at that time the water used to run short at the -dry season in a certain pond, not over large, in which -there were a good many fish. And a crane thought, on -seeing the fish—</p> - -<p>“I must outwit these fish somehow or other and make -a prey of them.”</p> - -<p>And he went and sat down at the edge of the water, -thinking how he should do it.</p> - -<p>When the fish saw him, they asked him, “What are -you sitting there for, lost in thought?”</p> - -<p>“I am sitting thinking about you,” said he.</p> - -<p>“Oh, sir! what are you thinking about us?” said they.</p> - -<p>“Why,” he replied; “there is very little water in this -pond, and but little for you to eat; and the heat is so -great! So I was thinking, ‘What in the world will -these fish do now?’”</p> - -<p>“Yes, indeed, sir! what <em>are</em> we to do?” said they.</p> - -<p>“If you will only do as I bid you, I will take you in<span class="pagenum" id="Page_318">318</span> -my beak to a fine large pond, covered with all the kinds -of lotuses, and put you into it,” answered the crane.</p> - -<p>“That a crane should take thought for the fishes is a -thing unheard of, Sir, since the world began. It’s eating -us, one after the other, that you’re aiming at!”</p> - -<p>“Not I! So long as you trust me, I won’t eat you. -But if you don’t believe me that there is such a pond, -send one of you with me to go and see it.”</p> - -<p>Then they trusted him, and handed over to him one of -their number—a big fellow, blind of one eye, whom they -thought sharp enough in any emergency, afloat or ashore.</p> - -<p>Him the crane took with him, let him go in the pond, -showed him the whole of it, brought him back, and let -him go again close to the other fish. And he told them -all the glories of the pond.</p> - -<p>And when they heard what he said, they exclaimed, -“All right, Sir! You may take us with you.”</p> - -<p>Then the crane took the old purblind fish first to the -bank of the other pond, and alighted in a Varaṇa-tree -growing on the bank there. But he threw it into a fork -of the tree, struck it with his beak, and killed it; and -then ate its flesh, and threw its bones away at the foot of -the tree. Then he went back and called out—</p> - -<p>“I’ve thrown that fish in; let another come!”</p> - -<p>And in that manner he took all the fish, one by one, -and ate them, till he came back and found no more!</p> - -<p>But there was still a crab left behind there; and the -crane thought he would eat him too, and called out—</p> - -<p>“I say, good crab, I’ve taken all the fish away, and -put them into a fine large pond. Come along. I’ll take -you too!”</p> - -<p>“But how will you take hold of me to carry me -along?”</p> - -<p><span class="pagenum" id="Page_319">319</span></p> - -<p>“I’ll bite hold of you with my beak.”</p> - -<p>“You’ll let me fall if you carry me like that. I won’t -go with you!”</p> - -<p>“Don’t be afraid! I’ll hold you quite tight all the -way.”</p> - -<p>Then said the crab to himself, “If this fellow once got -hold of fish, he would never let them go in a pond! Now -if he should really put me into the pond, it would be -capital; but if he doesn’t—then I’ll cut his throat, and -kill him!” So he said to him—</p> - -<p>“Look here, friend, you won’t be able to hold me tight -enough; but we crabs have a famous grip. If you let me -catch hold of you round the neck with my claws, I shall -be glad to go with you.”</p> - -<p>And the other did not see that he was trying to outwit -him, and agreed. So the crab caught hold of his neck -with his claws as securely as with a pair of blacksmith’s -pincers, and called out, “Off with you, now!”</p> - -<p>And the crane took him and showed him the pond, and -then turned off towards the Varaṇa-tree.</p> - -<p>“Uncle!” cried the crab, “the pond lies that way, but -you are taking me this way!”</p> - -<p>“Oh, that’s it, is it!” answered the crane. “Your -dear little uncle, your very sweet nephew, you call me! -You mean me to understand, I suppose, that I am your -slave, who has to lift you up and carry you about with -him! Now cast your eye upon the heap of fish-bones -lying at the root of yonder Varaṇa-tree. Just as I have -eaten those fish, every one of them, just so I will devour -you as well!”</p> - -<p>“Ah! those fishes got eaten through their own -stupidity,” answered the crab; “but I’m not going to<span class="pagenum" id="Page_320">320</span> -let you eat <em>me</em>. On the contrary, it is <em>you</em> that I am -going to destroy. For you in your folly have not seen -that I was outwitting you. If we die, we die both together; -for I will cut off this head of yours, and cast it -to the ground!” And so saying, he gave the crane’s -neck a grip with his claws, as with a vice.</p> - -<p>Then gasping, and with tears trickling from his eyes, -and trembling with the fear of death, the crane beseeched -him, saying, “O my Lord! Indeed I did not intend to -eat you. Grant me my life!”</p> - -<p>“Well, well! step down into the pond, and put me in -there.”</p> - -<p>And he turned round and stepped down into the pond, -and placed the crab on the mud at its edge. But the -crab cut through its neck as clean as one would cut a -lotus-stalk with a hunting-knife, and then only entered -the water!</p> - -<p>“When the Genius who lived in the Varaṇa-tree saw -this strange affair, he made the wood resound with his -plaudits, uttering in a pleasant voice the verse—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“The villain, though exceeding clever,</div> - <div class="verse">Shall prosper not by his villany.</div> - <div class="verse">He may win indeed, sharp-witted in deceit,</div> - <div class="verse">But only as the Crane here from the Crab!”</div> -</div></div></div> - -<hr class="tb" /> - -<p>When the Teacher had finished this discourse, showing -that “Not now only, O mendicants, has this man been -outwitted by the country robe-maker, long ago he was -outwitted in the same way,” he established the connexion,<span class="pagenum" id="Page_321">321</span> -and summed up the Jātaka, by saying, “At that time he -was the Jetavana robe-maker, the crab was the country -robe-maker, but the Genius of the Tree was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE CRUEL CRANE OUTWITTED.<a id="FNanchor_336" href="#Footnote_336" class="fnanchor">336</a></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_322">322</span></p> - - - - -<h3 id="No_39">No. 39.<br /> - -NANDA JĀTAKA.<br /> - -<span class="smaller">Nanda on the Buried Gold.</span></h3> - - -<p>“<i>The golden heap, methinks.</i>”—This the Master told -while at Jetavana, about a monk living under Sāriputta.</p> - -<p>He, they say, was meek, and mild of speech, and served -the Elder with great devotion. Now on one occasion the -Elder had taken leave of the Master, started on a tour, -and gone to the mountain country in the south of -Magadha. When they had arrived there, the monk -became proud, followed no longer the word of the Elder; -and when he was asked to do a thing, would even become -angry with the Elder.</p> - -<p>The Elder could not understand what it all meant. -When his tour was over, he returned again to Jetavana; -and from the moment he arrived at the monastery, the -monk became as before. This the Elder told the Master, -saying—</p> - -<p>“Lord! there is a mendicant in my division of the -Order, who in one place is like a slave bought for a hundred, -and in another becomes proud, and refuses with -anger to do what he is asked.”</p> - -<p>Then the Teacher said, “Not only now, Sāriputta, has -the monk behaved like that; in a former birth also, when -in one place he was like a slave bought for a hundred, and -in another was angrily independent.”</p> - -<p>And at the Elder’s request he told the story. -<span class="pagenum" id="Page_323">323</span></p> - -<hr class="tb" /> - -<p>Long ago, when Brahma-datta was reigning in Benāres, -the Bodisat came to life again as a landowner. He had a -friend, also a landowner, who was old himself, but whose -wife was young. She had a son by him; and he said to -himself—</p> - -<p>“As this woman is young, she will, after my death, be -taking some husband to herself, and squandering the -money I have saved. What, now, if I were to make -away with the money under the earth?”</p> - -<p>And he took a slave in the house named Nanda, went -into the forest, buried the treasure in a certain spot of -which he informed the slave, and instructed him, saying, -“My good Nanda! when I am gone, do you let my son -know where the treasure is; and be careful the wood is -not sold!”</p> - -<p>Very soon after he died; and in due course his son -became of age. And his mother said to him “My dear! -your father took Nanda the slave with him, and buried -his money. You should have it brought back, and put -the family estates into order.”</p> - -<p>And one day he accordingly said to Nanda, “Uncle! -is there any money which my father buried?”</p> - -<p>“Yes, Sir!” said he.</p> - -<p>“Where is it buried?”</p> - -<p>“In the forest, Sir.”</p> - -<p>“Then come along there.” And taking a spade and -a bag, he went to the place whereabouts the treasure was, -and said, “Now, uncle, where is the money?”</p> - -<p>But when Nanda had got up on to the spot above the -treasure, he became so proud of it, that he abused his young -master roundly, saying, “You servant! You son of a slave-girl! -Where, then, did you get treasure from here?”</p> - -<p><span class="pagenum" id="Page_324">324</span></p> - -<p>The young master made as though he had not heard -the abuse; and simply saying, “Come along, then,” took -him back again. But two or three days after he went to -the spot again; when Nanda, however, abused him as before.</p> - -<p>The young man gave him no harsh word in reply, but -turned back, saying to himself,—</p> - -<p>“This slave goes to the place fully intending to point -out the treasure; but as soon as he gets there, he begins -to be insolent. I don’t understand the reason of this. -But there’s that squire, my father’s friend. I’ll ask him -about it, and find out what it is.”</p> - -<p>So he went to the Bodisat, told him the whole matter, -and asked him the reason of it.</p> - -<p>Then said the Bodisat, “On the very spot, my young -friend, where Nanda stands when he is insolent, there -must your father’s treasure be. So as soon as Nanda -begins to abuse you, you should answer, ‘Come now, -slave, who is it you’re talking to?’ drag him down, -take the spade, dig into that spot, take out the treasure, -and then make the slave lift it up and carry it home!” -And so saying he uttered this verse—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“The golden heap, methinks, the jewelled gold,</div> - <div class="verse">Is just where Nanda, the base-born, the slave,</div> - <div class="verse">Thunders out swelling words of vanity!”</div> -</div></div></div> - -<p>Then the young squire took leave of the Bodisat, went -home, took Nanda with him to the place where the -treasure was, acted exactly as he had been told, brought -back the treasure, put the family estates into order; and -following the exhortations of the Bodisat, gave gifts, and -did other good works, and at the end of his life passed -away according to his deeds.</p> - -<p><span class="pagenum" id="Page_325">325</span></p> - -<hr class="tb" /> -When the Teacher had finished this discourse, showing -how formerly also he had behaved the same, he established -the connexion, and summed up the Jātaka, “At that -time Nanda was the monk under Sāriputta, but the wise -squire was I myself.” - - -<p class="center small">END OF THE STORY OF NANDA ON THE BURIED GOLD.<a id="FNanchor_337" href="#Footnote_337" class="fnanchor">337</a></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_326">326</span></p> - - - - -<h3 id="No_40">No. 40.<br /> - -KHADIRANGĀRA JĀTAKA.<br /> - -<span class="smaller">The Fiery Furnace.</span></h3> - - -<p>“<i>Far rather will I fall into this hell.</i>”—This the Master -told while at Jetavana, about Anātha Piṇḍika.</p> - -<p>For Anātha Piṇḍika having squandered fifty-four thousands -of thousands in money on the Buddhist Faith about -the Monastery, and holding nothing elsewhere in the -light of a treasure, save only the Three Treasures (the -Buddha, the Truth, and the Order), used to go day after -day to take part in the Three Great Services, once in the -morning, once after breakfast, and once in the evening.</p> - -<p>There are intermediate services too. And he never -went empty-handed, lest the lads, and the younger -brethren, should look to see what he might have brought. -When he went in the morning he would take porridge; -after breakfast ghee, butter, honey, molasses, and so on; -in the evening perfumes, garlands, and robes. Thus -offering day after day, the sum of his gifts was beyond -all measure. Traders, too, left writings with him, and -took money on loan from him up to eighteen thousands of -thousands, and the great merchant asked it not again of -them. Other eighteen thousands of thousands, the property -of his family, was put away and buried in the river -bank; and when the bank was broken in by a storm they -were washed away to the sea, and the brazen pots rolled -just as they were—closed and sealed—to the bottom of<span class="pagenum" id="Page_327">327</span> -the ocean. In his house again a constant supply of rice -was ordered to be kept in readiness for five hundred -members of the Order, so that the Merchant’s house was -to the Order like a public pool dug where four high roads -meet; and he stood to them in the place of father and -mother. On that account even the Supreme Buddha -himself used to go to his residence; and the Eighty Chief -Elders also; and the number of other monks coming and -going was beyond measure.</p> - -<p>Now his mansion was seven stories high, and there -were seven great gates to it, with battlemented turrets -over them; and in the fourth turret there dwelt a fairy -who was a heretic. When the Supreme Buddha entered -the house, she was unable to stop up above in the turret, -but used to bring her children downstairs and stand on -the ground floor; and so she did when the Eighty Chief -Elders, or the other monks were coming in or going -out.<a id="FNanchor_338" href="#Footnote_338" class="fnanchor">338</a></p> - -<p>And she thought, “So long as this mendicant Gotama -and his disciples come to the house, there is no peace for -me. I can’t be eternally going downstairs again and again, -to stand on the ground floor; I must manage so that they -come no more to the house.”</p> - -<p>So one day, as soon as the chief business manager had -retired to rest, she went to him, and stood before him in -visible shape.</p> - -<p>“Who’s there?” said he.</p> - -<p>“It’s I; the Fairy who dwells in the turret over the -fourth gate.”</p> - -<p>“What are you come for?”</p> - -<p>“You are not looking after the Merchant’s affairs. -Paying no thought to his last days, he takes out all his -money, and makes the mendicant Gotama full of it. He -undertakes no business, and sets no work on foot. Do<span class="pagenum" id="Page_328">328</span> -you speak to the Merchant so that he may attend to his -business; and make arrangements so that that mendicant -Gotama and his disciples shall no longer come to the -place.”</p> - -<p>But the other said to her, “O foolish Fairy! the Merchant -in spending his money spends it on the religion of -the Buddhas, which leadeth to salvation. Though I -should be seized by the hair, and sold for a slave, I will -say no such thing. Begone with you!”</p> - -<p>Another day the Fairy went to the Merchant’s eldest -son, and persuaded him in the same manner. But he refused -her as before. And to the Merchant himself she did -not dare to speak.</p> - -<p>Now by constantly giving gifts, and doing no business, -the Merchant’s income grew less and less, and his wealth -went to ruin. And as he sank more and more into poverty, -his property, and his dress, and his furniture, and his -food were no longer as they had been. He nevertheless -still used to give gifts to the Order; but he was no longer -able to give of the best.</p> - -<p>One day when he had taken his seat, after saluting the -Teacher, he said to him, “Well, householder! are gifts -still given at your house?”</p> - -<p>“They are still being given, Lord,” said he, “but only -a mere trifle of stale second day’s porridge.”</p> - -<p>Then said the Master to him, “Don’t let your heart be -troubled, householder, that you give only what is unpleasant -to the taste. For if the heart be only right, a -gift given to Buddhas, or Pacceka Buddhas,<a id="FNanchor_339" href="#Footnote_339" class="fnanchor">339</a> or their -disciples, can never be otherwise than right. And why? -Through the greatness of the result. For that he who -can cleanse his heart can never give unclean gifts is declared -in the passage—</p> - -<p><span class="pagenum" id="Page_329">329</span></p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">If only there be a believing heart,</div> - <div class="verse">There is no such thing as a trifling gift</div> - <div class="verse">To the Mortal One, Buddha, or his disciples.</div> - <div class="verse">There is no such thing as a trifling service</div> - <div class="verse">To the Buddhas, to the Illustrious Ones;</div> - <div class="verse">If you only can see the fruit that may follow,</div> - <div class="verse">E’en a gift of stale gruel, dried up, without salt!</div> -</div></div></div> - -<p>And again he said to him, “Householder! although -the gift you are giving is but poor, you are giving it to -the Eight Noble Beings.<a id="FNanchor_340" href="#Footnote_340" class="fnanchor">340</a> Now when I was Velāma, -and gave away the Seven Treasures, ransacking the whole -continent of India to find them, and kept up a great -donation, as if I had turned the five great rivers into one -great mass of water, yet I attained not even to taking -refuge in the Three Gems, or to keeping the Five -Precepts, so unfit were they who received the gifts. Let -not your heart be troubled, therefore, because your gifts -are trifling.” And so saying, he preached to him the -Velāmika Sutta.</p> - -<p>Now the Fairy, who before had not cared to speak to -the Merchant, thinking, “Now that this man has come to -poverty, he will listen to what I say,” went at midnight -to his chamber, and appeared in visible shape before him.</p> - -<p>“Who’s there?” said the Merchant on seeing her.</p> - -<p>“’Tis I, great Merchant; the Fairy who dwells in the -turret over the fourth gate.”</p> - -<p>“What are you come for?”</p> - -<p>“Because I wish to give you some advice.”</p> - -<p>“Speak, then.”</p> - -<p>“O great Merchant! you take no thought of your last -days. You regard not your sons and daughters. You -have squandered much wealth on the religion of Gotama<span class="pagenum" id="Page_330">330</span> -the mendicant. By spending your money for so long a -time, and by undertaking no fresh business, you have -become poor for the sake of the mendicant Gotama. Even -so you are not rid of the mendicant Gotama. Up to this -very day the mendicants swarm into your house. What -you have lost you can never restore again; but henceforth -neither go yourself to the mendicant Gotama, nor -allow his disciples to enter your house. Turn not back -even to behold the mendicant Gotama, but attend to your -own business, and to your own merchandize, and so reestablish -the family estates.”</p> - -<p>Then said he to her, “Is this the advice you have to -offer me?”</p> - -<p>“Yes; this is it.”</p> - -<p>“He whose power is Wisdom has made me immovable -by a hundred, or thousand, or even a hundred thousand -supernatural beings such as you. For my faith is firm -and established like the great mountain Sineru. I have -spent my wealth on the Treasure of the Religion that -leads to Salvation. What you say is wrong; it is a blow -that is given to the Religion of the Buddhas by so wicked -a hag as you are, devoid of affection. It is impossible for -me to live in the same house with you. Depart quickly -from my house, and begone elsewhere!”</p> - -<p>When she heard the words of the converted, saintly -disciple, she dared not stay; and going to the place where -she dwelt, she took her children by the hand, and went -away. But though she went, she determined, if she -could get no other place of abode, to obtain the Merchant’s -forgiveness, and return and dwell even there. So she -went to the guardian god of the city, and saluted him, -and stood respectfully before him.</p> - -<p>“What are you come here for?” said he.</p> - -<p>“Sir! I have been speaking thoughtlessly to Anātha -Piṇḍika; and he, enraged with me, has driven me out -from the place where I dwelt. Take me to him, and<span class="pagenum" id="Page_331">331</span> -persuade him to forgive me, and give me back my -dwelling-place.”</p> - -<p>“What is it you said to him?”</p> - -<p>“’Henceforth give no support to the Buddha, or to the -Order of Mendicants, and forbid the mendicant Gotama -the entry into your house.’ This, Sir, is what I said.”</p> - -<p>“You said wrong. It was a blow aimed at religion. -I can’t undertake to go with you to the Merchant!”</p> - -<p>Getting no help from him, she went to the four Archangels, -the guardians of the world. And when she was -refused by them in the same manner, she went to Sakka, -the King of the Gods, and telling him the whole matter, -besought him urgently, saying, “O God! deprived of -my dwelling-place, I wander about without a shelter, -leading my children by the hand. Let me in your -graciousness be given some place where I may dwell!”</p> - -<p>And he, too, said to her, “You have done wrong! You -have aimed a blow at the religion of the Conqueror. It -is impossible for me to speak on your behalf to the -Merchant. But I can tell you one means by which the -Merchant may pardon you.”</p> - -<p>“It is well, O God. Tell me what that may be!”</p> - -<p>“People have had eighteen thousands of thousands of -money from the Merchant on giving him writings. Now -take the form of his manager, and without telling anybody, -take those writings, surround yourself with so -many young ogres, go to their houses with the writings -in one hand, and a receipt in the other, and stand in the -centre of the house and frighten them with your demon -power, and say, ‘This is the record of your debt. Our -Merchant said nothing to you in byegone days; but now -he is fallen into poverty. Pay back the moneys which -you had from him.’ Thus, by displaying your demon -power, recover all those thousands of gold, and pour them -into the Merchant’s empty treasury. There was other -wealth of his buried in the bank of the river Aciravatī,<span class="pagenum" id="Page_332">332</span> -which, when the river-bank was broken, was washed away -to the sea. Bring that back by your power, and pour it -into his treasury. In such and such a place, too, there is -another treasure of the sum of eighteen thousands of -thousands, which has no owner. That too bring, and -pour it into his empty treasury. When you have undergone -this punishment of refilling his empty treasury with -these fifty-four thousands of thousands, you may ask the -Merchant to forgive you.”</p> - -<p>“Very well, my Lord!” said she; and agreed to what -he said, and brought back all the money in the way she -was told; and at midnight entered the Merchant’s bed-chamber, -and stood before him in visible shape.</p> - -<p>“Who’s there?” said he.</p> - -<p>“It is I, great Merchant! the blind and foolish Fairy -who used to dwell in the turret over your fourth gate. -In my great and dense stupidity, and knowing not the -merits of the Buddha, I formerly said something to you; -and that fault I beg you to pardon. For according to -the word of Sakka, the King of the Gods, I have performed -the punishment of filling your empty treasury -with fifty-four thousands of thousands I have brought—the -eighteen thousands of thousands owing to you which -I have recovered, the eighteen thousands of thousands lost -in the sea, and eighteen thousands of thousands of owner-less -money in such and such a place. The money you -spent on the monastery at Jetavana is now all restored. -I am in misery so long as I am allowed no place to dwell -in. Keep not in your mind the thing I did in my ignorance, -but pardon me, O great Merchant!”</p> - -<p>When he heard what she said, Anātha Piṇḍika thought, -“She is a goddess, and she says she has undergone her -punishment, and she confesses her sin. The Master shall -consider this, and make his goodness known. I will take -her before the Supreme Buddha.” And he said to her, -“Dear Fairy! if you wish to ask me to pardon you, ask -it in the presence of the Buddha!”</p> - -<p><span class="pagenum" id="Page_333">333</span></p> - -<p>“Very well. I will do so,” said she. “Take me with -you to the Master!”</p> - -<p>To this he agreed. And when the night was just passing -away, he took her, very early in the morning, to the -presence of the Master; and told him all that she had -done.</p> - -<p>When the Master heard it, he said “You see, O householder, -how the sinful man looks upon sin as pleasant, so -long as it bears no fruit; but when its fruit ripens, then -he looks upon it as sin. And so the good man looks upon -his goodness as sin so long as it bears no fruit; but when -its fruit ripens, then he sees its goodness.” And so saying, -he uttered the two stanzas in the Scripture Verses:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">The sinner thinks the sin is good,</div> - <div class="verse">So long as it hath ripened not;</div> - <div class="verse">But when the sin has ripened, then</div> - <div class="verse">The sinner sees that it was sin!</div> -</div><div class="stanza"> - <div class="verse">The good think goodness is but sin,</div> - <div class="verse">So long as it hath ripened not;</div> - <div class="verse">But when the good has ripened, then</div> - <div class="verse">The good man sees that it was good!</div> -</div></div></div> - -<p>And at the conclusion of the verses the Fairy was established -in the Fruit of Conversion. And she fell at the -wheel-marked feet of the Teacher, and said, “My Lord! -lustful, and infidel, and blind as I was, I spake wicked -words in my ignorance of your character. Grant me thy -pardon!”</p> - -<p>Then she obtained pardon both from the Teacher and -from the Merchant.</p> - -<p>On that occasion Anātha Piṇḍika, began to extol his -own merit in the Teacher’s presence, saying, “My Lord! -though this Fairy forbad me to support the Buddha, she -could not stop me; and though she forbad me to give<span class="pagenum" id="Page_334">334</span> -gifts, I gave them still. Shall not this be counted to my -merit, O my Lord?”</p> - -<p>But the Teacher said, “You, O householder, are a Converted -person, and one of the Elect disciples. Your faith -is firm, you have the clear insight of those who are walking -in the First Path. It is no wonder that you were -not turned back at the bidding of this weak Fairy. But -that formerly the wise who lived at a time when a Buddha -had not appeared, and when knowledge was not matured, -should still have given gifts, though Māra, the Lord of -the angels of the Realms of Lust, stood in the sky, and -told them to give no gifts; and showing them a pit full -of live coals eighty cubits deep, called out to them, ‘If -you give the gift, you shall be burnt in this hell’—that -was a wonder!”</p> - -<p>And at the request of Anātha Piṇḍika, he told the -tale.</p> - -<hr class="tb" /> - -<p>Long ago, when Brahma-datta was reigning in Benāres, -the Bodisat came to life in the family of the Treasurer of -Benāres, and was brought up in much luxury, like a -prince. And he arrived in due course at years of discretion; -and even when he was but sixteen years old he -had gained the mastery over all branches of knowledge.</p> - -<p>At the death of his father he was appointed to the -office of Treasurer, and had six Gift-halls built,—four at -the four gates, and one in the midst of the city, and one -at the entrance to his mansion. And he gave Gifts, and -kept the Precepts, and observed the Sabbath-days.</p> - -<p>Now one day when pleasant food of all sweet tastes was -being taken in for the Bodisat at breakfast-time, a Pacceka -Buddha, who had risen from a seven days’ trance, -saw that the time had come for him to seek for food.<span class="pagenum" id="Page_335">335</span> -And thinking he ought to go that day to the door of the -Benāres Treasurer’s house, he washed his face with water -from the Anotatta lake, and used a toothpick made from -the betel-creeper, put on his lower robe as he stood on the -table-land of Mount Manosilā, fastened on his girdle, -robed himself, took a begging-bowl he created for the -purpose, went through the sky, and stood at the door of -the house just as the breakfast was being taken in to the -Bodisat.</p> - -<p>As soon as the Bodisat saw him, he rose from his seat, -and looked at a servant who was making the preparations.</p> - -<p>“What shall I do, Sir?” said he.</p> - -<p>“Bring the gentleman’s bowl,” said his master.</p> - -<p>That moment Māra the Wicked One was greatly agitated, -and rose up, saying, “It is seven days since this -Pacceka Buddha received food. If he gets none to-day, -he will perish. I must destroy this fellow, and put a stop -to the Treasurer’s gift.”</p> - -<p>And he went at once and caused a pit of live coals, -eighty fathoms deep, to appear in the midst of the house. -And it was full of charcoal of Acacia-wood; and appeared -burning and flaming, like the great hell of Avīci. And -after creating it, he himself remained in the sky.</p> - -<p>When the man, who was coming to fetch the bowl, saw -this, he was exceeding terrified, and stopped still.</p> - -<p>“What are you stopping for, my good man?” asked -the Bodisat.</p> - -<p>“There is a great pit of live coals burning and blazing -in the very middle of the house, Sir!” said he. And as -people came up one after another, they were each overcome -with fear, and fled hastily away.</p> - -<p>Then thought the Bodisat, “Vasavatti Māra must be<span class="pagenum" id="Page_336">336</span> -exerting himself with the hope of putting an obstacle in -the way of my almsgiving. But I am not aware that I -can be shaken by a hundred or even a thousand Māras. -This day I will find out whether my power or Māra’s—whether -my might or Māra’s—is the greater.”</p> - -<p>And he himself took the dish of rice just as it stood -there ready, and went out, and stood on the edge of the -pit of fire; and looking up to the sky, saw Māra, and -said—</p> - -<p>“Who are you?”</p> - -<p>“I am Māra,” was the reply.</p> - -<p>“Is it you who created this pit of fire?”</p> - -<p>“Certainly, I did it.”</p> - -<p>“And what for?”</p> - -<p>“Simply to put a stop to your almsgiving, and destroy -the life of that Pacceka Buddha!”</p> - -<p>“And I’ll allow you to do neither the one nor the -other. Let us see this day whether your power or mine -is the greater!” And still standing on the edge of the -pit of fire, he exclaimed—</p> - -<p>“My Lord, the Pacceka Buddha! I will not turn -back from this pit of coal, though I should fall into it -headlong. Take now at my hands the food I have bestowed, -even the whole of it.” And so saying, he uttered -the stanza:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Far rather will I fall into this hell</div> - <div class="verse">Head downwards, and heels upwards, of my own</div> - <div class="verse">Accord, than do a deed that is unworthy!</div> - <div class="verse">Receive then, Master, at my hands, this alms!”</div> -</div></div></div> - -<p>And as he so said, he held the dish of rice with a firm -grasp, and walked right on into the fiery furnace!</p> - -<p><span class="pagenum" id="Page_337">337</span></p> - -<p>And that instant there arose a beautiful large lotus-flower, -up and up, from the bottom of the depth of the -fiery pit, and received the feet of the Bodisat. And from -it there came up about a peck of pollen, and fell on the -Great Being’s head, and covered his whole body with a -sprinkling of golden dust. Then standing in the midst -of the lotus-flower, he poured the food into the Pacceka -Buddha’s bowl.</p> - -<p>And he took it, and gave thanks, and threw the bowl -aloft; then rose himself into the sky, in the sight of all -the people; and treading as it were on the clouds whose -various shapes formed a bolt across the heavens, he passed -away to the mountain regions of Himālaya.</p> - -<p>Māra too, sorrowing over his defeat, went away to the -place where he dwelt.</p> - -<p>But the Bodisat, still standing on the lotus, preached -the Law to the people in praise of charity and righteousness; -and then returned to his house, surrounded by the -multitude. And he gave gifts, and did other good works -his life long, and then passed away according to his -deeds.</p> - -<hr class="tb" /> - -<p>The Teacher then concluded this discourse in illustration -of his words, “This is no wonder, O householder, that -you, having the insight of those who are walking in the -First Path, should now have been unmoved by the Fairy; -but what was done by the wise in former times, that was -the wonder.” And he established the connexion, and -summed up the Jātaka, by saying, “There the then -Pacceka Buddha died, and on his death no new being<span class="pagenum" id="Page_338">338</span> -was formed to inherit his Karma; but he who gave alms -to the Pacceka Buddha, standing on the lotus after defeating -the Tempter, was I myself.”</p> - - -<p class="center small">END OF THE STORY OF THE FIERY FURNACE.<a id="FNanchor_341" href="#Footnote_341" class="fnanchor">341</a></p> - - -<p class="center">END OF BOOK I. CHAPTER IV.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_339">339</span></p> - - - - -</div><div class="chapter"> -<h2 id="INDEX">INDEX.</h2> - - -<p class="hang">The names mentioned in the Tables following the Introduction -are not included in this Index, as the Table in which any -name should occur can easily be found from the Table of -Contents. The names of the Jātakas as far as published in -Mr. Fausböll’s text are included in this Index, the reference -being to the number of the story; all the other -references are to the pages in this volume.</p> - -<p class="hang">In Pāli pronounce vowels as in Italian, consonants as in English -(except c = <i>ch</i>, n̅ = <i>ny</i>, ŋ = <i>ng</i>), and place the accent on -the long syllable. This is a rough rule for practical use. -Details and qualifications may be seen in my manual -’Buddhism,’ pp. 1, 2.</p> - - -<div class="index"> -<ul class="index"> -<li class="ifrst">Abbhantara Jātaka No. 281</li > - -<li class="indx">Abhidhamma, <a href='#Page_lxiv'>lxiv</a>, <a href='#Page_106'>106</a></li > - -<li class="indx">Abhiṇha Jātaka No. <a href='#Page_263'>27</a></li > - -<li class="indx">Abhisambuddha-gāthā, <a href='#Page_lxxvi'>lxxvi</a></li > - -<li class="indx">Ādiccupaṭṭhāna Jātaka No. 175</li > - -<li class="indx">Æsop, <a href='#Page_vii'>vii</a>, <a href='#Page_xi'>xi</a>, <a href='#Page_xxxi'>xxxi</a>-xxxv</li > - -<li class="indx">Afghanistan, <a href='#Page_xliii'>xliii</a></li > - -<li class="indx">Age, virtue of reverence to, <a href='#Page_310'>310</a>, <a href='#Page_320'>320</a></li > - -<li class="indx">Aggika Jātaka No. 129</li > - -<li class="indx">Ājañña Jātaka No. <a href='#Page_249'>24</a></li > - -<li class="indx">Ajita, Brāhman and Bodisat, <a href='#Page_39'>39</a></li > - -<li class="indx">Akālarāvi Jātaka No. 119</li > - -<li class="indx">Akataññū Jātaka No. 90</li > - -<li class="indx">Āḷāra Kālāma, <a href='#Page_111'>111</a>, <a href='#Page_89'>89</a></li > - -<li class="indx">Alīna-citta Jātaka No. 156</li > - -<li class="indx">Amarāvatī, a city, <a href='#Page_23'>23</a></li > - -<li class="indx">Amba Jātaka No. 124</li > - -<li class="indx">Anabhirati Jātakas Nos. 65, 185</li > - -<li class="indx">Anātha-piṇḍika, <a href='#Page_130'>130</a>, <a href='#Page_326'>326</a>-330</li > - -<li class="indx">Aṇḍabhūtā Jātaka No. 62</li > - -<li class="indx">Andhapura, a city, <a href='#Page_153'>153</a></li > - -<li class="indx">Angels open the gate for Gotama, <a href='#Page_83'>83</a>;</li > -<li class="isub1">the four guardian (Loka pāla), <a href='#Page_110'>110</a>, <a href='#Page_92'>92</a>;</li > -<li class="isub1">foolishly doubt regarding the Buddha, <a href='#Page_90'>90</a>, <a href='#Page_105'>105</a></li > - -<li class="indx">Anoma, a river, <a href='#Page_85'>85</a></li > - -<li class="indx">Antelope, the greedy, <a href='#Page_212'>212</a></li > - -<li class="indx">Antelope, the wily, <a href='#Page_237'>237</a></li > - -<li class="indx">Anūpiya, a grove, <a href='#Page_87'>87</a></li > - -<li class="indx">Anusāsika Jātaka No. 115</li > - -<li class="indx">Apadāna, <a href='#Page_lxxiv'>lxxiv</a></li > - -<li class="indx">Apaṇṇaka Jātaka No. <a href='#Page_134'>1</a></li > - -<li class="indx">Arabian Nights, <a href='#Page_xlii'>xlii</a></li > - -<li class="indx">Arabian story-books, <a href='#Page_xxix'>xxix</a>, <a href='#Page_xxx'>xxx</a></li > - -<li class="indx">Araka Jātaka No. 169</li > - -<li class="indx">Arahats, outward signs of, <a href='#Page_87'>87</a>;</li > -<li class="isub1">unconsciousness, a supposed condition of, <a href='#Page_90'>90</a>;</li > -<li class="isub1">indifferent to worldly things, <a href='#Page_120'>120</a></li > -<li class="indx">Ārāma-dūsa Jātaka Nos. 46, 268</li > - -<li class="indx">Archery, <a href='#Page_76'>76</a></li > - -<li class="indx">Arindama, King and Bodisat, <a href='#Page_69'>69</a></li > - -<li class="indx">Asadisa Jātaka No. 187</li > - -<li class="indx">Asampadāna Jātaka No. 131</li > - -<li class="indx">Asaŋkheyya, an æon, <a href='#Page_105'>105</a></li > - -<li class="indx">Asaŋkiya Jātaka No. 76</li > - -<li class="indx">Asātamanta Jātaka No. 61</li > - -<li class="indx">Asatarūpa Jātaka No. 100</li > - -<li class="indx">Asi-lakkhana Jātaka No. 126</li > - -<li class="indx">Asitābhu Jātaka. No. 234</li > - -<li class="indx">Ass in the Lion’s Skin, <a href='#Page_v'>v</a></li > - -<li class="indx">Assaji, the fifth convert, <a href='#Page_113'>113</a>, <a href='#Page_118'>118</a></li > - -<li class="indx">Assaka Jātaka No. 207</li > - -<li class="indx">Astrology, <a href='#Page_168'>168</a>, <a href='#Page_185'>185</a></li > - -<li class="indx">Astronomy, <a href='#Page_150'>150</a></li > - -<li class="indx">Atideva, Brāhman and Bodisat, <a href='#Page_39'>39</a></li > - -<li class="indx">Atīta-vatthu = Birth Story, <a href='#Page_lxxiv'>lxxiv</a></li > - -<li class="indx">Atthadassin, a monk in Ceylon, <a href='#Page_1'>1</a>;</li > -<li class="isub1"><i>see</i> Buddha, No. <a href='#Page_224'>17</a></li > - -<li class="indx">Atthassa-dvāra Jātaka No. 84</li > - -<li class="indx">Atula, Nāga-, King and Bodisat, <a href='#Page_38'>38</a>, <a href='#Page_48'>48</a></li > - -<li class="indx">Avadānas, <i>see</i> Apadāna</li > - - -<li class="ifrst">Babbu Jātaka No. 137</li > - -<li class="indx">Babrius, the Greek fabulist, <a href='#Page_xxxiii'>xxxiii</a></li > - -<li class="indx">Bāhiya Jātaka No. 108</li > - -<li class="indx">Baka Jātaka No. <a href='#Page_315'>38</a></li > - -<li class="indx">Bandhana-mokkha Jātaka No. 120</li > - -<li class="indx">Bandhanāgāra Jātaka No. 201</li > - -<li class="indx">Baptism, <a href='#Page_71'>71</a><span class="pagenum" id="Page_340">340</span></li > - -<li class="indx">Bark, clothes of, <a href='#Page_8'>8</a></li > - -<li class="indx">Barlaam and Josaphat, <a href='#Page_xxxvi'>xxxvi</a>-xli</li > - -<li class="indx">Baronius, martyrologist, <a href='#Page_xxxix'>xxxix</a></li > - -<li class="indx">Beal, the Rev. S., quoted, <a href='#Page_111'>111</a></li > - -<li class="indx">Begging for food, <a href='#Page_125'>125</a></li > - -<li class="indx">Bells, <a href='#Page_91'>91</a>, <a href='#Page_111'>111</a></li > - -<li class="indx">Benares muslin, <a href='#Page_86'>86</a></li > - -<li class="indx">Benfey, Professor, <i>see</i> Pancha Tantra</li > - -<li class="indx">Berachia, author of a Hebrew storybook, <a href='#Page_277'>277</a></li > - -<li class="indx">Betting, <a href='#Page_267'>267</a>, <a href='#Page_268'>268</a></li > - -<li class="indx">Bhaddasāla Jātaka, <a href='#Page_186'>186</a></li > - -<li class="indx">Bhaddiya the third convert, <a href='#Page_113'>113</a></li > - -<li class="indx">Bhaddiya the happy-minded, <a href='#Page_190'>190</a></li > - -<li class="indx">Bhadra-ghaṭa Jātaka No. 291</li > - -<li class="indx">Bhalluka, a merchant, <a href='#Page_110'>110</a></li > - -<li class="indx">Bharhut sculptures, <a href='#Page_lix'>lix</a>, <a href='#Page_193'>193</a>, <a href='#Page_233'>233</a></li > - -<li class="indx">Bharu Jātaka No. 213</li > - -<li class="indx">Bhavas, the three, <a href='#Page_81'>81</a></li > - -<li class="indx">Bherivāda Jātaka No. 59</li > - -<li class="indx">Bhīmasena Jātaka No. 80</li > - -<li class="indx">Bhojājānīya Jātaka No. <a href='#Page_245'>23</a></li > - -<li class="indx">Bhoja, a Brāhman, <a href='#Page_72'>72</a></li > - -<li class="indx">Bhoja horses, <a href='#Page_245'>245</a></li > - -<li class="indx">Bidpai, the Bactrian fabulist, <a href='#Page_xliv'>xliv</a>, <a href='#Page_lxxi'>lxxi</a></li > - -<li class="indx">Bigandet, <a href='#Page_111'>111</a></li > - -<li class="indx">Big-red, name of an ox, <a href='#Page_275'>275</a></li > - -<li class="indx">Biḷāra Jātaka No. 128</li > - -<li class="indx">Bimbisāra, king of Rājagaha, <a href='#Page_114'>114</a></li > - -<li class="indx">Bird-catching, <a href='#Page_296'>296</a></li > - -<li class="indx">Birds and the burning tree, <a href='#Page_308'>308</a></li > - -<li class="indx">Birds, <i>see</i> Quail, Partridge, etc.</li > - -<li class="indx">Blackie, the old woman’s bull, <a href='#Page_271'>271</a></li > - -<li class="indx">Bodisat = Josaphat, <a href='#Page_xxxvii'>xxxvii</a></li > - -<li class="indx">Bodisats, <a href='#Page_53'>53</a></li > - -<li class="indx">Body, contempt of the, <a href='#Page_200'>200</a></li > - -<li class="indx">Bowl, the Buddha’s begging-, <a href='#Page_87'>87</a>, <a href='#Page_93'>93</a>, <a href='#Page_94'>94</a>, <a href='#Page_110'>110</a></li > - -<li class="indx">Brāhma subservient to Gotama, <a href='#Page_66'>66</a>, <a href='#Page_92'>92</a>, <a href='#Page_97'>97</a>, <a href='#Page_102'>102</a></li > - -<li class="indx">Brāhman and goat, <a href='#Page_266'>266</a></li > - -<li class="indx">Brāhman and his bet, <a href='#Page_267'>267</a>, <a href='#Page_268'>268</a></li > - -<li class="indx">Brāhmans, good men are the true, <a href='#Page_260'>260</a></li > - -<li class="indx">Brāhmans and Buddhists, <a href='#Page_xxviii'>xxviii</a></li > - -<li class="indx">Brass, ornaments and water-pots of, <a href='#Page_154'>154</a>, <a href='#Page_5'>5</a>, <a href='#Page_6'>6</a></li > - -<li class="indx">Buddha.</li > -<li class="isub1"><i>a.</i> Former Buddhas, <a href='#Page_52'>52</a></li > -<li class="isub1">1-3. Taṇhaŋkara Medhaŋkara Saranaŋkara, <a href='#Page_52'>52</a></li > -<li class="isub1">4. Dīpaŋkara, <a href='#Page_8'>8</a>-31, <a href='#Page_126'>126</a></li > -<li class="isub1">5. Kondañña, <a href='#Page_31'>31</a>, <a href='#Page_32'>32</a>, <a href='#Page_33'>33</a>, <a href='#Page_126'>126</a></li > -<li class="isub1">6. Maŋgala, <a href='#Page_34'>34</a></li > -<li class="isub1">7. Sumana, <a href='#Page_38'>38</a></li > -<li class="isub1">8. Revata, <a href='#Page_39'>39</a></li > -<li class="isub1">9. Sobhita, <a href='#Page_39'>39</a></li > -<li class="isub1">10. Anomadassin, <a href='#Page_40'>40</a></li > -<li class="isub1">11. Paduma, <a href='#Page_41'>41</a></li > -<li class="isub1">12. Nārada, <a href='#Page_41'>41</a></li > -<li class="isub1">13. Padumuttara, <a href='#Page_42'>42</a></li > -<li class="isub1">14. Sumedha, <a href='#Page_43'>43</a></li > -<li class="isub1">15. Sujāta, <a href='#Page_43'>43</a></li > -<li class="isub1">16. Piyadassin, <a href='#Page_44'>44</a></li > -<li class="isub1">17. Atthadassin, <a href='#Page_45'>45</a></li > -<li class="isub1">18. Dhammadassin, <a href='#Page_46'>46</a></li > -<li class="isub1">19. Siddhattha, <a href='#Page_46'>46</a></li > -<li class="isub1">20. Tissa, <a href='#Page_47'>47</a></li > -<li class="isub1">21. Phussa, <a href='#Page_47'>47</a></li > -<li class="isub1">22. Vipassin, <a href='#Page_48'>48</a></li > -<li class="isub1">23. Sikhin, <a href='#Page_49'>49</a></li > -<li class="isub1">24. Vessabhū, <a href='#Page_49'>49</a></li > -<li class="isub1">25. Kakusandha, <a href='#Page_50'>50</a></li > -<li class="isub1">26. Koṇāgamana, <a href='#Page_51'>51</a></li > -<li class="isub1">27. Kassapa, <a href='#Page_86'>86</a>, <a href='#Page_51'>51</a></li > -<li class="isub1"><i>b.</i> Gotama the Buddha, life of, <a href='#Page_60'>60</a>-130;</li > -<li class="isub1">date of death of, <a href='#Page_lvi'>lvi</a></li > - -<li class="indx">Buddhadeva, a monk in Ceylon, <a href='#Page_2'>2</a></li > - -<li class="indx">Buddhaghosa, <a href='#Page_lxiii'>lxiii</a>-lxv</li > - -<li class="indx">Buddhamitta, a monk in Ceylon, <a href='#Page_2'>2</a></li > - -<li class="indx">Buddhavaŋsa, <a href='#Page_liv'>liv</a>, <a href='#Page_lvi'>lvi</a>, <a href='#Page_3'>3</a>-54, <a href='#Page_29'>29</a></li > - -<li class="indx">Bull who lost a bet, <a href='#Page_266'>266</a></li > - -<li class="indx">Bull who earned wages, <a href='#Page_271'>271</a></li > - - -<li class="indx">Candābha Jātaka No. 135</li > - -<li class="indx">Canda-kinnara Jātaka No. 128</li > - -<li class="indx">Canonization, <a href='#Page_xxxviii'>xxxviii</a></li > - -<li class="indx">Caravans, Jātakas Nos. <a href='#Page_134'>1</a> and <a href='#Page_147'>2</a></li > - -<li class="indx">Cariyā Piṭaka, <a href='#Page_liii'>liii</a></li > - -<li class="indx">Caste, <a href='#Page_61'>61</a></li > - -<li class="indx">Catumaṭṭa Jātaka No. 187</li > - -<li class="indx">Channa, <a href='#Page_81'>81</a>-87</li > - -<li class="indx">Charity, power of, <a href='#Page_101'>101</a></li > - -<li class="indx">City cheats and country fools, <a href='#Page_316'>316</a></li > - -<li class="indx">Council of the Disciples (Sāvaka-sannipāta), <a href='#Page_119'>119</a></li > - -<li class="indx">Crab, the, with the famous grip, <a href='#Page_319'>319</a></li > - -<li class="indx">Crane, the cruel, outwitted, <a href='#Page_317'>317</a></li > - -<li class="indx">Crane, the good, and the live fish, <a href='#Page_288'>288</a></li > - -<li class="indx">Credulity, sin of, <a href='#Page_80'>80</a></li > - -<li class="indx">Crocodiles in a drop of water, <a href='#Page_309'>309</a></li > - -<li class="indx">Crow and fox, <a href='#Page_viii'>viii</a></li > - -<li class="indx">Crow and jackal, <a href='#Page_xii'>xii</a></li > - -<li class="indx">Crows and owls, feud between, <a href='#Page_291'>291</a></li > - -<li class="indx">Cucumbers, the golden, <a href='#Page_288'>288</a></li > - -<li class="indx">Cullaka-seṭṭhi Jātaka No. <a href='#Page_158'>4</a></li > - -<li class="indx">Cup, the wishing, <a href='#Page_xxi'>xxi</a></li > - - -<li class="ifrst">Dabba, the Mallian, <a href='#Page_172'>172</a><span class="pagenum"><a name="Page_341" id="Page_341">341</a></span></li > - -<li class="indx">Daddara Jātaka No. 172</li > - -<li class="indx">Dadhi-vāhana Jātaka No. 186</li > - -<li class="indx">Dāgaba of the Diadem, <a href='#Page_86'>86</a>;</li > -<li class="isub1">of Kanthaka’s Staying, <a href='#Page_84'>84</a>;</li > -<li class="isub1">of the Steadfast Gaze, <a href='#Page_106'>106</a>;</li > -<li class="isub1">of the Jewelled Cloister, <a href='#Page_106'>106</a>;</li > -<li class="isub1">of the Hair-relics, <a href='#Page_110'>110</a></li > - -<li class="indx">Dancing women, <a href='#Page_81'>81</a></li > - -<li class="indx">Davids, the Rev. T. W., <a href='#Page_xl'>xl</a></li > - -<li class="indx">Dead, feast in honour of, <a href='#Page_226'>226</a></li > - -<li class="indx">Deer, loses his herd by foolishness (Jātaka No. <a href='#Page_194'>11</a>), <a href='#Page_195'>195</a>;</li > -<li class="isub1">saves his herd by self-sacrifice (Jātaka No. <a href='#Page_199'>12</a>), <a href='#Page_205'>205</a>;</li > -<li class="isub1">who would not learn, <a href='#Page_219'>219</a>;</li > -<li class="isub1">the cunning, <a href='#Page_221'>221</a></li > - -<li class="indx">Deer forest, the, near Benares, <a href='#Page_111'>111</a></li > - -<li class="indx">Delusion, one of the three great sins, <a href='#Page_80'>80</a>, <a href='#Page_164'>164</a></li > - -<li class="indx">Demons, red-eyed, and bold, and shadowless, <a href='#Page_143'>143</a></li > - -<li class="indx">Demon of water, <a href='#Page_181'>181</a>, <a href='#Page_233'>233</a></li > - -<li class="indx">Dennys, Dr., ‘Folklore of China,’ <a href='#Page_xlv'>xlv</a></li > - -<li class="indx">Desert demons, <i>see</i> Jātaka No. <a href='#Page_134'>1</a></li > - -<li class="indx">Devadaha, a village, <a href='#Page_65'>65</a></li > - -<li class="indx">Devadatta, <a href='#Page_156'>156</a>, <a href='#Page_194'>194</a>, <a href='#Page_257'>257</a></li > - -<li class="indx">Deva-dhamma Jātaka No. <a href='#Page_178'>6</a></li > - -<li class="indx">Dhaja, a Brāhman, <a href='#Page_72'>72</a></li > - -<li class="indx">Dhammadhaja Jātaka No. 220</li > - -<li class="indx">Dhammaka, a mountain, <a href='#Page_7'>7</a></li > - -<li class="indx">Dhammapada, <i>see</i> Piṭaka</li > - -<li class="indx">Dhammapada Commentary, <a href='#Page_123'>123</a></li > - -<li class="indx">Dhammapāla Jātaka, <a href='#Page_126'>126</a>, <a href='#Page_129'>129</a></li > - -<li class="indx">Dhanapālaka, <a href='#Page_88'>88</a></li > - -<li class="indx">Dīgha Nikāya, repeaters of, <a href='#Page_78'>78</a></li > - -<li class="indx">Diptychs in the early Christian church, <a href='#Page_xxxviii'>xxxviii</a></li > - -<li class="indx">Divyāvadāna quoted, <a href='#Page_185'>185</a></li > - -<li class="indx">Dog and elephant, <a href='#Page_263'>263</a></li > - -<li class="indx">Dog who turned preacher, <a href='#Page_240'>240</a></li > - -<li class="indx">Double miracle (by the Buddha), <a href='#Page_105'>105</a>, <a href='#Page_123'>123</a>, <a href='#Page_164'>164</a>;</li > -<li class="isub1">(by Little Roadling), <a href='#Page_165'>165</a></li > - -<li class="indx">Dubbaca Jātaka No. 116</li > - -<li class="indx">Dubbala-kaṭṭha Jātaka No. 105</li > - -<li class="indx">Duddada Jātaka No. 180</li > - -<li class="indx">Dummedha Jātaka Nos. 50, 122</li > - -<li class="indx">Durājana Jātaka No. 64</li > - -<li class="indx">Dūta Jātaka No. 260</li > - - -<li class="ifrst"> Earthquakes, miraculous, <a href='#Page_33'>33</a>, <a href='#Page_58'>58</a>, <a href='#Page_118'>118</a></li > - -<li class="indx">East, facing towards the, <a href='#Page_67'>67</a>, <a href='#Page_96'>96</a></li > - -<li class="indx">Eclipse, <a href='#Page_253'>253</a></li > - -<li class="indx">Ekapada Jātaka No. 238</li > - -<li class="indx">Ekapaṇṇa Jātaka No. 149</li > - -<li class="indx">Elephant, Māra’s mystic, <a href='#Page_97'>97</a>, <a href='#Page_99'>99</a>, <a href='#Page_101'>101</a></li > - -<li class="indx">Elephant’s feet, of gold, <a href='#Page_182'>182</a></li > - -<li class="indx">Elephant, the gentle, <a href='#Page_259'>259</a>-262</li > - -<li class="indx">Elephant and dog, <a href='#Page_263'>263</a></li > - -<li class="indx">Elephant, monkey, and partridge, <a href='#Page_312'>312</a></li > - -<li class="indx">Emetic, <a href='#Page_243'>243</a></li > - -<li class="indx">Erasmus quoted, <a href='#Page_vii'>vii</a></li > - -<li class="indx">Evil communications, etc., <a href='#Page_xxi'>xxi</a>, <a href='#Page_257'>257</a>-262</li > - -<li class="indx">Evil to be overcome with good, <a href='#Page_xxv'>xxv</a>, <a href='#Page_xxviii'>xxviii</a></li > - -<li class="indx">Execution by elephants, <a href='#Page_281'>281</a></li > - - -<li class="ifrst">Fairy, story about a, <a href='#Page_216'>216</a></li > - -<li class="indx">Fetish worship, <a href='#Page_xxi'>xxi</a></li > - -<li class="indx">Fiery furnace, story of the, <a href='#Page_316'>316</a></li > - -<li class="indx">Fire-god conquered by a quail, <a href='#Page_304'>304</a></li > - -<li class="indx">Fire restrained in presence of the Buddha, <a href='#Page_303'>303</a></li > - -<li class="indx">Fire worshippers, <a href='#Page_114'>114</a>, <a href='#Page_115'>115</a></li > - -<li class="indx">Fire, origin of jungle-, <a href='#Page_308'>308</a></li > - -<li class="indx">Fish and his wife (No. 34), <a href='#Page_299'>299</a></li > - -<li class="indx">Fish choose the Leviathan as their king, <a href='#Page_291'>291</a></li > - -<li class="indx">Fish and the good crane, <a href='#Page_288'>288</a></li > - -<li class="indx">Fish and the cruel crane, <a href='#Page_317'>317</a></li > - -<li class="indx">Flying, accomplishment of Arahats, <a href='#Page_122'>122</a></li > - -<li class="indx">Flying of Pacceka Buddhas, <a href='#Page_335'>335</a>;</li > -<li class="isub1">by means of a gem, <a href='#Page_xix'>xix</a></li > - -<li class="indx">Fowler and the quails, <a href='#Page_296'>296</a>-298</li > - -<li class="indx">Fox and crow, <a href='#Page_xiii'>xiii</a></li > - - -<li class="ifrst">Gagga Jātaka No. 155</li > - -<li class="indx">Gahapati Jātaka No. 199</li > - -<li class="indx">Gāmaṇi-canda Jātaka No. 257</li > - -<li class="indx">Gaŋgeyya Jātaka No. 205</li > - -<li class="indx">Garahita Jātaka No. 219</li > - -<li class="indx">Gayā-sīsa hill near Rājagaha, <a href='#Page_114'>114</a>, <a href='#Page_257'>257</a></li > - -<li class="indx">Gesta Romanorum, <a href='#Page_xlvi'>xlvi</a></li > - -<li class="indx">Ghatāsana Jātaka No. 133</li > - -<li class="indx">Ghaṭikāra, an archangel, <a href='#Page_86'>86</a>, <a href='#Page_93'>93</a></li > - -<li class="indx">Gift-halls, <a href='#Page_334'>334</a></li > - -<li class="indx">Gifts, trifling, of great value, <a href='#Page_329'>329</a></li > - -<li class="indx">Gijjha Jātaka No. 164</li > - -<li class="indx">Gilchrist, J., translator of Æsop, <a href='#Page_xxxv'>xxxv</a></li > - -<li class="indx">Giridanta Jātaka No. 184</li > - -<li class="indx">Girly-face, an elephant so called, <a href='#Page_259'>259</a></li > - -<li class="indx">Goat and Brāhman, <a href='#Page_226'>226</a></li > - -<li class="indx">Godha Jātaka Nos. 138, 141</li > - -<li class="indx">Gods, Brāhman and Buddhist, <a href='#Page_180'>180</a>-184<span class="pagenum"><a name="Page_342" id="Page_342">342</a></span></li > - -<li class="indx">Godpole’s Æsop in Sanskrit, <a href='#Page_xxxv'>xxxv</a></li > - -<li class="indx">Gold of Ophir, <a href='#Page_xlvii'>xlvii</a></li > - -<li class="indx">Gold, buried, <a href='#Page_323'>323</a>, <a href='#Page_326'>326</a></li > - -<li class="indx">Gold dishes, <a href='#Page_156'>156</a></li > - -<li class="indx">Golden Hill, <a href='#Page_63'>63</a>, <a href='#Page_71'>71</a></li > - -<li class="indx">Goldsmith, <a href='#Page_251'>251</a></li > - -<li class="indx">Goose, the Golden, <a href='#Page_ix'>ix</a>, <a href='#Page_292'>292</a>, <a href='#Page_294'>294</a></li > - -<li class="indx">Gotama, name of the Buddha, <a href='#Page_112'>112</a></li > - -<li class="indx">Greediness, story against, <a href='#Page_214'>214</a>-218</li > - -<li class="indx">Greek and Buddhist fables, <a href='#Page_xliii'>xliii</a></li > - -<li class="indx">Guṇa Jātaka No. 157</li > - -<li class="indx">Guṇādhya, poet, <a href='#Page_lxxiii'>lxxiii</a></li > - -<li class="indx">Gūṭhapāna Jātaka No. 227</li > - -<li class="indx">Guttila Jātaka No. 243</li > - - -<li class="ifrst">Hair, unkempt, a sign of holiness, <a href='#Page_69'>69</a>;</li > -<li class="isub1">the Buddha’s, <a href='#Page_86'>86</a>;</li > -<li class="isub1">Dāgaba of the Hair-relic, <a href='#Page_110'>110</a></li > - -<li class="indx">Halo from the Buddha’s person, <a href='#Page_114'>114</a>, <a href='#Page_125'>125</a>, <a href='#Page_135'>135</a></li > - -<li class="indx">Haŋsas, <a href='#Page_ix'>ix</a>, <a href='#Page_292'>292</a></li > - -<li class="indx">Hardy, <a href='#Page_111'>111</a></li > - -<li class="indx">Haritamāta Jātaka No. 239</li > - -<li class="indx">Hawkers, <a href='#Page_153'>153</a>-157</li > - -<li class="indx">Heaven, war in, <a href='#Page_284'>284</a>; the glories of, shown to a sinner, <a href='#Page_288'>288</a></li > - -<li class="indx">Hell becomes filled with light, <a href='#Page_103'>103</a></li > - -<li class="indx">Hire of boats, <a href='#Page_155'>155</a>;</li > -<li class="isub1">carriages, <a href='#Page_170'>170</a></li > - -<li class="indx">Hitopadesa, <a href='#Page_lxxii'>lxxii</a></li > - -<li class="indx">Horse, <i>see</i> Sindh, Bhoja;</li > -<li class="isub1">the mythic horse, <a href='#Page_82'>82</a>-87;</li > -<li class="isub1">horse-dealers, <a href='#Page_174'>174</a>;</li > -<li class="isub1">stories of the noble, <a href='#Page_244'>244</a>-250;</li > -<li class="isub1">story of the proud, <a href='#Page_251'>251</a></li > - -<li class="indx">House, figuratively of the individual, <a href='#Page_104'>104</a></li > - -<li class="indx">Hungarian tales, <a href='#Page_xlii'>xlii</a></li > - -<li class="indx">Hunters, stories against, <a href='#Page_238'>238</a></li > - -<li class="indx">Hunting, evils of, <a href='#Page_206'>206</a></li > - -<li class="indx">Hymn of triumph, the Buddha’s, <a href='#Page_103'>103</a>-105</li > - - -<li class="ifrst">Illīsa Jātaka No. 78</li > - -<li class="indx">Inda-samāna-gotta Jātaka No. 161</li > - -<li class="indx">Individuality, <a href='#Page_104'>104</a></li > - -<li class="indx">Indra, <a href='#Page_85'>85</a></li > - -<li class="indx">Inherited qualities, <a href='#Page_liv'>liv</a>, <a href='#Page_lxxxv'>lxxxv</a>, <a href='#Page_251'>251</a></li > - -<li class="indx">Isipatana, suburb of Benares, <a href='#Page_91'>91</a></li > - - -<li class="ifrst">Jackal and crow, <a href='#Page_xii'>xii</a></li > - -<li class="indx">Jāli, a prince, <a href='#Page_105'>105</a></li > - -<li class="indx">Jambu-khādaka Jātaka No. 294</li > - -<li class="indx">Janaka Jātaka No. 52</li > - -<li class="indx">Janapada Kalyāṇī, <a href='#Page_128'>128</a></li > - -<li class="indx">Jarudapāna Jātaka No. 256</li > - -<li class="indx">Jasmine, the Arabian, <a href='#Page_82'>82</a></li > - -<li class="indx">Jātaka Mālā (in Sanskrit), <a href='#Page_liv'>liv</a></li > - -<li class="indx">Jātaka Commentary, the old one, <a href='#Page_82'>82</a></li > - -<li class="indx">Jātaveda the god of fire, <a href='#Page_305'>305</a></li > - -<li class="indx">Jaṭila, a Bodisat, <a href='#Page_62'>62</a></li > - -<li class="indx">Jerome quoted, <a href='#Page_vii'>vii</a></li > - -<li class="indx">Jetavana, a monastery, gift of, <a href='#Page_130'>130</a></li > - -<li class="indx">Jews and Moslems, <a href='#Page_xxx'>xxx</a></li > - -<li class="indx">Jewish translators, <a href='#Page_xxxi'>xxxi</a></li > - -<li class="indx">Jhāna-sodhana Jātaka No. 134</li > - -<li class="indx">John, St., of Damascus, <a href='#Page_xxxvi'>xxxvi</a>, <a href='#Page_xl'>xl</a></li > - -<li class="indx">Jotipāla, Brāhman and Bodisat, <a href='#Page_51'>51</a></li > - -<li class="indx">Jungle-fire stopping before the Buddha, <a href='#Page_303'>303</a></li > - - -<li class="ifrst">Kacchapa Jātaka. Nos. 178, 215, 273</li > - -<li class="indx">Kacchapa Jātaka, No. 215, translated, <a href='#Page_ix'>ix</a></li > - -<li class="indx">Kāka Jātaka Nos. 140, 146</li > - -<li class="indx">Kakaṇṭaka Jātaka No. 170</li > - -<li class="indx">Kakkara Jātaka No. 209</li > - -<li class="indx">Kakkaṭa Jātaka No. 267</li > - -<li class="indx">Kāḷa Devala, <a href='#Page_69'>69</a></li > - -<li class="indx">Kāḷa Nāgarāja, <a href='#Page_94'>94</a>, <a href='#Page_97'>97</a></li > - -<li class="indx">Kāḷa Udayin, <a href='#Page_120'>120</a></li > - -<li class="indx">Kāḷakaṇṇi Jātaka Nos. 83, 192</li > - -<li class="indx">Kālāma, <a href='#Page_89'>89</a>, <a href='#Page_111'>111</a></li > - -<li class="indx">Kalaṇḍuka Jātaka No. 127</li > - -<li class="indx">Kalāya-muṭṭhi Jātaka No. 176</li > - -<li class="indx">Kalyāna-dhamma Jātaka No. 171</li > - -<li class="indx">Kalilag and Damnag literature, <a href='#Page_xxxix'>xxxix</a></li > - -<li class="indx">Kalpa-lasting miracle, <a href='#Page_235'>235</a></li > - -<li class="indx">Kāmanīta Jātaka No. 228</li > - -<li class="indx">Kāmanīta-vilāpa Jātaka No. 297</li > - -<li class="indx">Kammaṭṭhāna, <a href='#Page_127'>127</a></li > - -<li class="indx">Kañcanakkhandha Jātaka No. 56</li > - -<li class="indx">Kandagalaka Jātaka No. 210</li > - -<li class="indx">Kaṇḍina Jātaka No. <a href='#Page_211'>13</a></li > - -<li class="indx">Kaṇha Jātaka No. <a href='#Page_270'>29</a></li > - -<li class="indx">Kaṇhā Jinā, a princess, <a href='#Page_105'>105</a></li > - -<li class="indx">Kanthaka, the mythic horse, <a href='#Page_82'>82</a>-87</li > - -<li class="indx">Kanthaka Nivattana Cetiya, <a href='#Page_84'>84</a></li > - -<li class="indx">Kapi Jātaka No. 250</li > - -<li class="indx">Kapota Jātaka No. 42</li > - -<li class="indx">Karma, instances of action of, <a href='#Page_161'>161</a>, <a href='#Page_164'>164</a></li > - -<li class="indx">Kāsāva Jātaka No. 221</li > - -<li class="indx">Kassapa of Uruvela, the sixty-second convert, <a href='#Page_114'>114</a></li > - -<li class="indx">Kassapa Brāhman and Bodisat, <a href='#Page_44'>44</a></li > - -<li class="indx">Kassapa Buddha, <i>see</i> Buddha</li > - -<li class="indx">Kassapa Kumāra, the Elder, <a href='#Page_199'>199</a>, <a href='#Page_204'>204</a></li > - -<li class="indx">Kassapa Mahā Narada, <a href='#Page_115'>115</a></li > - -<li class="indx">Kaṭāhaka Jātaka No. 125<span class="pagenum"><a name="Page_343" id="Page_343">343</a></span></li > - -<li class="indx">Kathā-sarit-Sāgara, <a href='#Page_lxxii'>lxxii</a>, <a href='#Page_168'>168</a></li > - -<li class="indx">Kāya-vicchinda Jātaka No. 293</li > - -<li class="indx">Keḷi-sīla Jātaka No. 102</li > - -<li class="indx">Kesa-dhātu-vaŋsa, <a href='#Page_111'>111</a></li > - -<li class="indx">Khadiraŋgāra Jātaka No. <a href='#Page_326'>40</a></li > - -<li class="indx">Khaṇḍahala Jātaka, <a href='#Page_190'>190</a></li > - -<li class="indx">Khandhavatta Jātaka No. 203</li > - -<li class="indx">Khanti-vaṇṇana Jātaka No. 225</li > - -<li class="indx">Khara-dhāṭika, a demon, <a href='#Page_33'>33</a></li > - -<li class="indx">Kharādiyā Jātaka No. <a href='#Page_221'>16</a></li > - -<li class="indx">Kharassara Jātaka No. 79</li > - -<li class="indx">Khema, king and Bodisat, <a href='#Page_50'>50</a></li > - -<li class="indx">Khurappa Jātaka No. 265</li > - -<li class="indx">Kimpakka Jātaka No. 85</li > - -<li class="indx">Kingdom of Righteousness, <a href='#Page_112'>112</a></li > - -<li class="indx">Kings chosen by the animals, <a href='#Page_292'>292</a></li > - -<li class="indx">Kings, a lesson for, <a href='#Page_xxii'>xxii</a></li > - -<li class="indx">Kiŋsukopama Jātaka No. 248</li > - -<li class="indx">Kinnara Jātaka, <a href='#Page_128'>128</a></li > - -<li class="indx">Kisā Gotomī, <a href='#Page_79'>79</a>, <a href='#Page_80'>80</a></li > - -<li class="indx">Komāya-putta Jātaka No. 299</li > - -<li class="indx">Kondanya, a Brāhman, <a href='#Page_72'>72</a>, <a href='#Page_73'>73</a>;</li > -<li class="isub1">becomes the first disciple, <a href='#Page_112'>112</a></li > - -<li class="indx">Kosala, a country near Benares, <a href='#Page_xxiii'>xxiii</a></li > - -<li class="indx">Kosiya Jātaka Nos. 130, 226</li > - -<li class="indx">Kshemendra, Kashmirian poet, <a href='#Page_lxxiii'>lxxiii</a></li > - -<li class="indx">Kuddāla Jātaka No. 70</li > - -<li class="indx">Kuhaka Jātaka No. 89</li > - -<li class="indx">Kukkura Jātaka No. <a href='#Page_240'>22</a></li > - -<li class="indx">Kulāvaka Jātaka No. <a href='#Page_278'>31</a></li > - -<li class="indx">Kumbhīla Jātaka No. 224</li > - -<li class="indx">Kunāla Jātaka, <a href='#Page_295'>295</a></li > - -<li class="indx">Kuṇḍaka-pūva Jātaka No. 109</li > - -<li class="indx">Kusanāḷi Jātaka No. 121</li > - -<li class="indx">Kurudhamma Jātaka No. 276</li > - -<li class="indx">Kuruŋga-miga Jātaka Nos. <a href='#Page_237'>21</a>, 206</li> - -<li class="indx">Kūṭa-vāṇija Jātaka No. 218</li > - - -<li class="ifrst">Lābha-garaha Jātaka No. 287</li > - -<li class="indx">La Fontaine’s fables, <a href='#Page_vii'>vii</a>, <a href='#Page_xi'>xi</a>, <a href='#Page_xlii'>xlii</a></li > - -<li class="indx">Lakkhaṇa, a Brāhman, <a href='#Page_72'>72</a></li > - -<li class="indx">Lakkhaṇa Jātaka No. <a href='#Page_194'>11</a></li > - -<li class="indx">Lalita Vistara, <a href='#Page_104'>104</a>, <a href='#Page_87'>87</a></li > - -<li class="indx">Lamp, the wonderful, <a href='#Page_xxi'>xxi</a></li > - -<li class="indx">Laṭṭhivanuyyāna (grove of reeds), <a href='#Page_116'>116</a></li > - -<li class="indx">Leviathan, king of the fish, <a href='#Page_292'>292</a></li > - -<li class="indx">Life like living in a house on fire, <a href='#Page_81'>81</a></li > - -<li class="indx">Lion of the vermilion plain, <a href='#Page_11'>11</a></li > - -<li class="indx">Lion as Bodisat, <a href='#Page_40'>40</a></li > - -<li class="indx">Lion, the Buddha walks like a, <a href='#Page_93'>93</a></li > - -<li class="indx">Lion, the Buddha mighty in voice as a, <a href='#Page_135'>135</a></li > - -<li class="indx">Lion and tiger, <a href='#Page_214'>214</a></li > - -<li class="indx">Lion chosen king of the beasts, <a href='#Page_292'>292</a></li > - -<li class="indx">Litta Jātaka No. 91</li > - -<li class="indx">Little-red, name of an ox, <a href='#Page_275'>275</a></li > - -<li class="indx">Lola Jātaka No. 274</li > - -<li class="indx">Lomahaŋsa Jātaka No. 94</li > - -<li class="indx">Losaka Jātaka No. 41</li > - -<li class="indx">Lotus stalks, edible, <a href='#Page_140'>140</a>, <a href='#Page_143'>143</a></li > - -<li class="indx">Love, the dart of, <a href='#Page_212'>212</a></li > - -<li class="indx">Lumbini grove, where the Buddha was born, <a href='#Page_66'>66</a></li > - - -<li class="ifrst">Macala, a village in Magadha, <a href='#Page_279'>279</a></li > - -<li class="indx">Maccha Jātaka Nos. <a href='#Page_299'>34</a>, 75, 216</li > - -<li class="indx">Macchudāna Jātaka No. 288</li > - -<li class="indx">Maddī, queen, <a href='#Page_105'>105</a></li > - -<li class="indx">Magadha, land of, <a href='#Page_195'>195</a></li > - -<li class="indx">Magha, a Brāhman, <a href='#Page_279'>279</a></li > - -<li class="indx">Mahā-bharata quoted, <a href='#Page_xxvii'>xxvii</a>, <a href='#Page_185'>185</a></li > - -<li class="indx">Mahā Māyā, mother of the Buddha, <a href='#Page_61'>61</a> and foll.</li > - -<li class="indx">Mahā-nāma, the fourth convert, <a href='#Page_113'>113</a></li > - -<li class="indx">Mahāpadāna, <a href='#Page_77'>77</a></li > - -<li class="indx">Mahā-panāda Jātaka No. 264</li > - -<li class="indx">Mahā-piŋgala Jātaka No. 240</li > - -<li class="indx">Mahā-sāra Jātaka No. 92</li > - -<li class="indx">Mahā-sīlava Jātaka No. 51</li > - -<li class="indx">Mahā-sudassana Jātaka No. 95</li > - -<li class="indx">Mahā-supina Jātaka No. 77</li > - -<li class="indx">Mahā Vaŋsa quoted, <a href='#Page_111'>111</a>, <a href='#Page_264'>264</a></li > - -<li class="indx">Mahilā-mukha Jātaka No. <a href='#Page_257'>26</a></li > - -<li class="indx">Mahiŋsāsa, Prince, <a href='#Page_180'>180</a></li > - -<li class="indx">Mahiŋsāsaka, race of, <a href='#Page_2'>2</a></li > - -<li class="indx">Mahisa Jātaka No. 278</li > - -<li class="indx">Mahosadha Jātaka, <a href='#Page_xiv'>xiv</a></li > - -<li class="indx">Majjhima Desa, the Buddhist Holy Land, <a href='#Page_110'>110</a></li > - -<li class="indx">Makasa Jātaka No. 44</li > - -<li class="indx">Makhā Deva Jātaka No. <a href='#Page_186'>9</a></li > - -<li class="indx">Makkaṭa Jātaka Nos. 173, 174</li > - -<li class="indx">Māluta Jātaka No. <a href='#Page_224'>17</a></li > - -<li class="indx">Mallika, king of Kosala, <a href='#Page_xxiii'>xxiii</a></li > - -<li class="indx">Mandhātu Jātaka No. 258</li > - -<li class="indx">Maŋgala, ascetic and Bodisat, <a href='#Page_46'>46</a></li > - -<li class="indx">Maŋgala Jātaka No. 87</li > - -<li class="indx">Mañjerika, palace of the Nāga king, <a href='#Page_97'>97</a></li > - -<li class="indx">Maṇi-cora Jātaka No. 194</li > - -<li class="indx">Maṇi-cora-kaṇṭha Jātaka No. 253</li > - -<li class="indx">Maṇi-sūkara Jātaka No. 285</li > - -<li class="indx">Mantin, a Brāhman, <a href='#Page_72'>72</a></li > - -<li class="indx">Māra, the Buddhist Satan, tempts Gotama with sovereignty, <a href='#Page_84'>84</a>;</li > -<li class="isub1">conflict between the Buddha and, <a href='#Page_96'>96</a>-101;</li > -<li class="isub1">the daughters of, <a href='#Page_106'>106</a>-108;</li > -<li class="isub1">as tempter, <a href='#Page_335'>335</a></li > - -<li class="indx">Marriage feast, <a href='#Page_276'>276</a></li > - -<li class="indx">Marriage custom, choice by the woman, <a href='#Page_289'>289</a>-292<span class="pagenum"><a name="Page_344" id="Page_344">344</a></span></li > - -<li class="indx">Marks on a child’s body signs of its future, <a href='#Page_70'>70</a>, <a href='#Page_72'>72</a>, <a href='#Page_125'>125</a></li > - -<li class="indx">Martyrologies, <a href='#Page_xxxix'>xxxix</a></li > - -<li class="indx">Mataka-bhatta Jātaka No. <a href='#Page_226'>18</a></li > - -<li class="indx">Mātali, Sakka’s charioteer, <a href='#Page_286'>286</a></li > - -<li class="indx">Migadāya, a deer forest near Benares, <a href='#Page_111'>111</a></li > - -<li class="indx">Milk, legend of ‘working in and in,’ <a href='#Page_91'>91</a></li > - -<li class="indx">Milky Way, the, <a href='#Page_135'>135</a></li > - -<li class="indx">Mirage, <a href='#Page_141'>141</a></li > - -<li class="indx">Mittacinti Jātaka No. 114</li > - -<li class="indx">Mittāmitta Jātaka No. 197</li > - -<li class="indx">Mittavinda Jātaka Nos. 82, 104, 369, 439</li > - -<li class="indx">Moggallāna, the chief disciple, <a href='#Page_118'>118</a></li > - -<li class="indx">Monastery, gift of, <a href='#Page_118'>118</a>, <a href='#Page_130'>130</a>-132</li > - -<li class="indx">Monk, the eight things allowed to a, <a href='#Page_87'>87</a></li > - -<li class="indx">Monkey, partridge, and elephant, <a href='#Page_312'>312</a></li > - -<li class="indx">Monkeys and demon, <a href='#Page_232'>232</a></li > - -<li class="indx">Moon Prince, <a href='#Page_180'>180</a></li > - -<li class="indx">Mora Jātaka No. 159</li > - -<li class="indx">Mucalinda, the king of the cobras, <a href='#Page_109'>109</a></li > - -<li class="indx">Mudulakkhana Jātaka No. 66</li > - -<li class="indx">Mudupāṇi Jātaka No. 262</li > - -<li class="indx">Mūla-pariyāya Jātaka No. 245</li > - -<li class="indx">Muṇika Jātaka No. <a href='#Page_275'>30</a></li > - -<li class="indx">Muslin of Benāres, <a href='#Page_36'>36</a></li > - -<li class="indx">Myth, tale of the Golden Goose a true, <a href='#Page_294'>294</a></li > - - -<li class="ifrst">Nacca Jātaka No. <a href='#Page_291'>32</a></li > - -<li class="indx">Nāgas, mystic snakes, <a href='#Page_85'>85</a>, <a href='#Page_88'>88</a>, <a href='#Page_94'>94</a>;</li > -<li class="isub1">king of, sings the Bodisat’s praise, <a href='#Page_97'>97</a></li > - -<li class="indx">Nakkhatta Jātaka No. 49</li > - -<li class="indx">Nakula Jātaka No. 165</li > - -<li class="indx">Nalakapāna, a village and lake, <a href='#Page_233'>233</a></li > - -<li class="indx">Nālaka, <a href='#Page_70'>70</a></li > - -<li class="indx">Nalapāna Jātaka No. <a href='#Page_232'>20</a></li > - -<li class="indx">Nāmasiddhi Jātaka No. 97</li > - -<li class="indx">Nānacchanda Jātaka No. 289</li > - -<li class="indx">Nanda Jātaka No. <a href='#Page_322'>39</a></li > - -<li class="indx">Nanda, the Buddha’s half brother, <a href='#Page_128'>128</a></li > - -<li class="indx">Nandi-visāla Jātaka No. <a href='#Page_266'>28</a></li > - -<li class="indx">Nandiya Jātaka No. 222</li > - -<li class="indx">Naŋgalīsa Jātaka No. 123</li > - -<li class="indx">Naŋguṭṭha Jātaka No. 144</li > - -<li class="indx">Nārada Kassapa, <a href='#Page_275'>275</a></li > - -<li class="indx">Nārada Kassapa Jātaka (the Mahā), <a href='#Page_115'>115</a></li > - -<li class="indx">Nautch girls, <a href='#Page_81'>81</a></li > - -<li class="indx">Nerañjara, a river near Uruvela, <a href='#Page_94'>94</a></li > - -<li class="indx">Nigrodha tree, <a href='#Page_91'>91</a>-93</li > - -<li class="indx">Nigrodha-miga Jātaka No. <a href='#Page_199'>12</a></li > - -<li class="indx">Nimi Jātaka, <a href='#Page_181'>181</a></li > - -<li class="indx">Nipāta, division of the Jātaka Book, <a href='#Page_lxxix'>lxxix</a></li > - -<li class="indx">Nirvāna, <a href='#Page_80'>80</a>, <a href='#Page_104'>104</a>, <a href='#Page_105'>105</a>, <a href='#Page_106'>106</a>, <a href='#Page_137'>137</a>, <a href='#Page_204'>204</a></li > - -<li class="indx">Numbers, sacred or lucky, <a href='#Page_71'>71</a>, <a href='#Page_74'>74</a></li > - -<li class="indx">Nun, leave of relatives required to become a, <a href='#Page_199'>199</a>;</li > -<li class="isub1">charge against a, <a href='#Page_202'>202</a>, <a href='#Page_203'>203</a>;</li > -<li class="isub1">attains Nirvana, <a href='#Page_204'>204</a></li > - - -<li class="ifrst">Offerings, uselessness of, <a href='#Page_115'>115</a></li > - -<li class="indx">Old woman and her black bull, <a href='#Page_273'>273</a></li > - -<li class="indx">Old woman and her golden cucumbers, <a href='#Page_288'>288</a></li > - -<li class="indx">Omens, the thirty-two good, <a href='#Page_64'>64</a>, <a href='#Page_68'>68</a>, <a href='#Page_103'>103</a>;</li > -<li class="isub1">the four, <a href='#Page_73'>73</a>, <a href='#Page_78'>78</a></li > - -<li class="indx">Ophir, probably in India, <a href='#Page_xlvi'>xlvi</a>;</li > -<li class="isub1">gold of, <a href='#Page_xlvii'>xlvii</a></li > - -<li class="indx">Overland route in ancient times, <a href='#Page_xlvii'>xlvii</a></li > - -<li class="indx">Owls and the crows, <a href='#Page_291'>291</a></li > - -<li class="indx">Ox who envied the pig, <a href='#Page_275'>275</a></li > - - -<li class="ifrst">Pabbajjā Sutta, <a href='#Page_82'>82</a></li > - -<li class="indx">Pabbata king and Bodisat, <a href='#Page_50'>50</a></li > - -<li class="indx">Pabbatupatthara Jātaka No. 195</li > - -<li class="indx">Paccuppanna-vatthu = Introductory Story, <a href='#Page_lxxiv'>lxxiv</a></li > - -<li class="indx">Pada-gata-sannaya, <a href='#Page_lxxvii'>lxxvii</a></li > - -<li class="indx">Padañjali Jātaka No. 247</li > - -<li class="indx">Paduma Jātaka Nos. 193, 261</li > - -<li class="indx">Pahlavi, ancient Persian, <a href='#Page_xxix'>xxix</a></li > - -<li class="indx">Palāyi Jātaka Nos. 229, 230</li > - -<li class="indx">Palmyra fruits, single seeded, <a href='#Page_94'>94</a></li > - -<li class="indx">Palobhana Jātaka No. 263</li > - -<li class="indx">Panāda Jātaka No. 264</li > - -<li class="indx">Pañcāvudha Jātaka No. 55</li > - -<li class="indx">Pañcagaru Jātaka No. 132</li > - -<li class="indx">Pancha Tantra, <a href='#Page_vii'>vii</a>, <a href='#Page_xi'>xi</a>, <a href='#Page_xxix'>xxix</a>, <a href='#Page_lxx'>lxx</a></li > - -<li class="indx">Paṇḍava, a rock near Rājagaha, <a href='#Page_88'>88</a></li > - -<li class="indx">Paṇṇika Jātaka No. 103</li > - -<li class="indx">Pārāmitās, the Ten Perfections, <a href='#Page_18'>18</a> and foll., <a href='#Page_54'>54</a> and foll.</li > - -<li class="indx">Paricchātaka flowers (of heaven), <a href='#Page_85'>85</a></li > - -<li class="indx">Parosahassa Jātaka No. 99</li > - -<li class="indx">Parosata Jātaka No. 101</li > - -<li class="indx">Partridge, monkey, and elephant, <a href='#Page_312'>312</a></li > - -<li class="indx">Peacock, the dancing No. <a href='#Page_291'>32</a></li > - -<li class="indx">Penance not the way to wisdom, <a href='#Page_91'>91</a></li > - -<li class="indx">Petrus de Natalibus, martyrologist, <a href='#Page_xxxix'>xxxix</a></li > - -<li class="indx">Phædrus, the Latin fabulist, <a href='#Page_xxxiii'>xxxiii</a></li > - -<li class="indx">Phala Jātaka No. 54</li > - -<li class="indx">Piety, name of a woman, <a href='#Page_282'>282</a><span class="pagenum"><a name="Page_345" id="Page_345">345</a></span></li > - -<li class="indx">Pig and ox, <a href='#Page_276'>276</a></li > - -<li class="indx">Piṭakas quoted or referred to:—</li > -<li class="isub1">Apadānaŋ, <a href='#Page_lxxiv'>lxxiv</a></li > -<li class="isub1">Pabbajjā Sutta, <a href='#Page_89'>89</a></li > -<li class="isub1">Mahā-padhāna Sutta, <a href='#Page_77'>77</a>, <a href='#Page_89'>89</a></li > -<li class="isub1">Sāmañña-phala Sutta, <a href='#Page_7'>7</a></li > -<li class="isub1">Dhammapada, <a href='#Page_xxvii'>xxvii</a>, <a href='#Page_109'>109</a>, <a href='#Page_137'>137</a>, <a href='#Page_158'>158</a>, <a href='#Page_178'>178</a>, <a href='#Page_185'>185</a>, <a href='#Page_197'>197</a>, <a href='#Page_199'>199</a>, <a href='#Page_209'>209</a>, <a href='#Page_239'>239</a>, <a href='#Page_253'>253</a></li > -<li class="isub1">Jātaka, <i>see</i> separate titles.</li > -<li class="isub1">Sutta Nipāta, <a href='#Page_185'>185</a></li > -<li class="isub1">Culla Vagga, <a href='#Page_lii'>lii</a>, <a href='#Page_314'>314</a>, <a href='#Page_193'>193</a>, <a href='#Page_177'>177</a>, <a href='#Page_190'>190</a></li > -<li class="isub1">Saŋyutta Nikāya, <a href='#Page_xiii'>xiii</a>, <a href='#Page_lii'>lii</a></li > -<li class="isub1">Aŋguttara Nikāya, <a href='#Page_lxii'>lxii</a></li > -<li class="isub1">Abhidhamma, <a href='#Page_lxiv'>lxiv</a>, <a href='#Page_106'>106</a></li > -<li class="isub1">Cariyā Piṭaka, <a href='#Page_liii'>liii</a></li > -<li class="isub1">Buddhavaŋsa, <a href='#Page_liv'>liv</a>, <a href='#Page_lxvi'>lxvi</a></li > -<li class="isub1">Mahā Vagga, <a href='#Page_61'>61</a></li > -<li class="isub1">Vammīka Sutta, <a href='#Page_204'>204</a></li > -<li class="isub1">Ratthapāla Sutta, <a href='#Page_212'>212</a></li > -<li class="isub1">Sudinna Sutta, <a href='#Page_212'>212</a></li > -<li class="isub1">Pārājikaŋ, <a href='#Page_212'>212</a></li > -<li class="isub1">Mahā Samaya Sutta, <a href='#Page_136'>136</a></li > - -<li class="indx">Planudes, author of Æsop, <a href='#Page_xxxii'>xxxii</a></li > - -<li class="indx">Plato quoted, <a href='#Page_vi'>vi</a></li > - -<li class="indx">Pleasing, name of a woman, <a href='#Page_282'>282</a></li > - -<li class="indx">Ploughing festival, <a href='#Page_74'>74</a>, <a href='#Page_75'>75</a></li > - -<li class="indx">Puṇṇa-nadī Jātaka No. 214</li > - -<li class="indx">Puṇṇapāti Jātaka No. 53</li > - -<li class="indx">Puṇṇā, slave girl of Sujātā, <a href='#Page_92'>92</a></li > - -<li class="indx">Puppharatta Jātaka No. 147</li > - -<li class="indx">Puṭa-bhatta Jātaka No. 223</li > - -<li class="indx">Puṭa-dūsaka Jātaka No. 280</li > - - -<li class="ifrst">Quail, the Holy No. <a href='#Page_302'>35</a></li > - -<li class="indx">Quails, Sad Quarrel of the No. <a href='#Page_295'>33</a></li > - - -<li class="ifrst">Rādhā Jātaka Nos. 145, 198</li > - -<li class="indx">Rāhu, head without a body, <a href='#Page_253'>253</a></li > - -<li class="indx">Rāhula, Gotama’s son, <a href='#Page_79'>79</a>, <a href='#Page_82'>82</a>, <a href='#Page_128'>128</a>, <a href='#Page_221'>221</a></li > - -<li class="indx">Rājagaha, <a href='#Page_87'>87</a></li > - -<li class="indx">Rājāyatana-tree, <a href='#Page_109'>109</a></li > - -<li class="indx">Rājovāda Jātaka No. 151</li > - -<li class="indx">Rāma, a Brāhman, <a href='#Page_72'>72</a>;</li > -<li class="isub1">father of Buddha’s teacher Uddaka, <a href='#Page_89'>89</a></li > - -<li class="indx">Ramma, a city, <a href='#Page_9'>9</a>, <a href='#Page_26'>26</a>, <a href='#Page_27'>27</a></li > - -<li class="indx">Rammavati, a city, <a href='#Page_31'>31</a></li > - -<li class="indx">Rangoon, <a href='#Page_111'>111</a></li > - -<li class="indx">Rays of light stream from a Buddha, <a href='#Page_33'>33</a></li > - -<li class="indx">Ready-made clothes not to be trusted, <a href='#Page_315'>315</a></li > - -<li class="indx">Renunciation, the Great, <a href='#Page_81'>81</a>-84, <a href='#Page_186'>186</a>;</li > -<li class="isub1">garb of, <a href='#Page_87'>87</a>;</li > -<li class="isub1">power of, <a href='#Page_100'>100</a></li > - -<li class="indx">Repeaters of the Scriptures (<i>Bhāṇakā</i>), <a href='#Page_78'>78</a></li > - -<li class="indx">Rest-houses for travellers, <a href='#Page_282'>282</a></li > - -<li class="indx">Roadling, story of Great Roadling and Little Roadling, <a href='#Page_158'>158</a>-165</li > - -<li class="indx">Robbers’ talk, effect of, <a href='#Page_259'>259</a>-261</li > - -<li class="indx">Rohiṇī Jātaka No. 45</li > - -<li class="indx">Romaka Jātaka No. 277</li > - -<li class="indx">Rucira Jātaka No. 275</li > - -<li class="indx">Ruhaka Jātaka No. 191</li > - -<li class="indx">Rukkha-dhamma Jātaka No. 74</li > - - -<li class="ifrst">Sabbadāṭha Jātaka No. 241</li > - -<li class="indx">Saccakiriyā, solemn appeal made in truth, <a href='#Page_235'>235</a>, <a href='#Page_241'>241</a></li > - -<li class="indx">Saccaŋkira Jātaka No. 73</li > - -<li class="indx">Sacrifices, folly of, <a href='#Page_226'>226</a>-231</li > - -<li class="indx">Sādhu-sīla Jātaka No. 200</li > - -<li class="indx">Sahajātā, or Connatal Ones, <a href='#Page_68'>68</a></li > - -<li class="indx">Sāketa Jātaka Nos. 68, 237</li > - -<li class="indx">Sakka as Bodisat, <a href='#Page_46'>46</a>;</li > -<li class="isub1">his character in Buddhist tales, <a href='#Page_xvii'>xvii</a>;</li > -<li class="isub1">places the Buddha’s hair in a dāgaba in heaven, <a href='#Page_86'>86</a>;</li > -<li class="isub1">serves the Buddha, <a href='#Page_66'>66</a>, <a href='#Page_92'>92</a>, <a href='#Page_102'>102</a>, <a href='#Page_109'>109</a>, <a href='#Page_116'>116</a>, <a href='#Page_117'>117</a>;</li > -<li class="isub1">legend of his throne feeling hot, <a href='#Page_116'>116</a>;</li > -<li class="isub1">former birth of the present, <a href='#Page_279'>279</a>;</li > -<li class="isub1">the Bodisat born as, <a href='#Page_284'>284</a>;</li > -<li class="isub1">tempts a mortal, <a href='#Page_288'>288</a>;</li > -<li class="isub1">his presents, <a href='#Page_xvii'>xvii</a></li > - -<li class="indx">Sakuṇa Jātaka No. <a href='#Page_307'>36</a></li > - -<li class="indx">Sakuṇagghi Jātaka No. 168</li > - -<li class="indx">Sākyas, the, <a href='#Page_123'>123</a></li > - -<li class="indx">Sālaka Jātaka No. 249</li > - -<li class="indx">Sālitta Jātaka No. 107</li > - -<li class="indx">Sālūka Jātaka Nos. <a href='#Page_275'>30</a>, 286</li > - -<li class="indx">Sāmañña-phala Sutta quoted, <a href='#Page_7'>7</a></li > - -<li class="indx">Samāpatti, <a href='#Page_89'>89</a></li > - -<li class="indx">Samiddhi Jātaka No. 167</li > - -<li class="indx">Sammappathāna, <a href='#Page_89'>89</a></li > - -<li class="indx">Sammodamāna Jātaka No. <a href='#Page_295'>33</a></li > - -<li class="indx">Samuddha Jātaka No. 295</li > - -<li class="indx">Sanchi Tope, sculptures at, <a href='#Page_lix'>lix</a></li > - -<li class="indx">Saŋgāmāvacara Jātaka No. 182</li > - -<li class="indx">Sanjaya, a gardener so called, <a href='#Page_217'>217</a></li > - -<li class="indx">Sañjiva Jātaka No. 150</li > - -<li class="indx">Saŋkappa Jātaka No. 251</li > - -<li class="indx">Saŋkha-dhamana Jātaka No. 60</li > - -<li class="indx">Saŋvara Jātaka No. 186</li > - -<li class="indx">Santhava Jātaka No. 162</li > - -<li class="indx">Sap of life, curious legend concerning, <a href='#Page_90'>90</a>, <a href='#Page_92'>92</a></li > - -<li class="indx">Sārambha Jātaka No. 88</li > - -<li class="indx">Sāriputta, the chief disciple, <a href='#Page_118'>118</a>, <a href='#Page_129'>129</a>, <a href='#Page_194'>194</a>, <a href='#Page_251'>251</a>, <a href='#Page_316'>316</a>, <a href='#Page_322'>322</a></li > - -<li class="indx">Satadhamma Jātaka No. 179<span class="pagenum"><a name="Page_346" id="Page_346">346</a></span></li > - -<li class="indx">Satapatta Jātaka No. 279</li > - -<li class="indx">’Sausages,’ <a href='#Page_276'>276</a></li > - -<li class="indx">Sāvatthi, <a href='#Page_130'>130</a></li > - -<li class="indx">Seal-ring, as pledge, <a href='#Page_170'>170</a></li > - -<li class="indx">Seggu Jātaka No. 217</li > - -<li class="indx">Senāni, a landowner, father of Sujātā, <a href='#Page_91'>91</a></li > - -<li class="indx">Seriva, a country, and a trader, <a href='#Page_153'>153</a></li > - -<li class="indx">Serivāṇija Jātaka No. <a href='#Page_153'>3</a></li > - -<li class="indx">Seven allied kings, <a href='#Page_246'>246</a>-249</li > - -<li class="indx">Seyya Jātaka No. 282</li > - -<li class="indx">Shadow, men without, are demons, <a href='#Page_143'>143</a></li > - -<li class="indx">Shakespeare, <a href='#Page_vii'>vii</a>, <a href='#Page_xlii'>xlii</a></li > - -<li class="indx">Shield of virtue, <a href='#Page_98'>98</a></li > - -<li class="indx">Siddhattha, name of the Buddha, <a href='#Page_73'>73</a>, <a href='#Page_89'>89</a>, <a href='#Page_96'>96</a>, <a href='#Page_105'>105</a></li > - -<li class="indx">Sigāla Jātaka Nos. 113, 142, 148, 152, 157</li > - -<li class="indx">Signs, the thirty-two bodily, of a Great Being, <a href='#Page_70'>70</a>, <a href='#Page_72'>72</a>, <a href='#Page_91'>91</a></li > - -<li class="indx">Sīha-camma Jātaka, No. 189, translated, <a href='#Page_v'>v</a></li > - -<li class="indx">Sīhakoṭṭhuka Jātaka No. 188</li > - -<li class="indx">Sīlānisaŋsa Jātaka No. 190</li > - -<li class="indx">Sīlava-nāga Jātaka No. 72</li > - -<li class="indx">Sīlavīmaŋsana Jātaka Nos. 86, 290, 330, 362</li > - -<li class="indx">Simpson, W., <a href='#Page_xliii'>xliii</a></li > - -<li class="indx">Sinbad the Sailor, <a href='#Page_xli'>xli</a></li > - -<li class="indx">Sindh horses, <a href='#Page_76'>76</a>, <a href='#Page_78'>78</a></li > - -<li class="indx">Sindhava Jātaka Nos. 254, 266</li > - -<li class="indx">Singi gold, <a href='#Page_117'>117</a></li > - -<li class="indx">Sinhalese version of the Birth Stories, <a href='#Page_xiii'>xiii</a></li > - -<li class="indx">Sirens in Buddhist stories, <a href='#Page_xiv'>xiv</a></li > - -<li class="indx">Siri Jātaka No. 284</li > - -<li class="indx">Six, the, <a href='#Page_310'>310</a></li > - -<li class="indx">Slave on the buried gold, <a href='#Page_322'>322</a></li > - -<li class="indx">Slaves addressed as ‘uncle,’ <a href='#Page_323'>323</a>, <a href='#Page_319'>319</a></li > - -<li class="indx">Slavonic tales, <a href='#Page_xlii'>xlii</a></li > - -<li class="indx">Snakes, <i>see</i> Nāga and Mucalinda</li > - -<li class="indx">Solomon’s Judgment, <a href='#Page_xiv'>xiv</a>, <a href='#Page_xliv'>xliv</a>-xlvii</li > - -<li class="indx">Somadatta Jātaka No. 211</li > - -<li class="indx">Somadeva, <a href='#Page_lxii'>lxii</a></li > - -<li class="indx">Sotthiya, a merchant, <a href='#Page_132'>132</a></li > - -<li class="indx">Sotthiya, the grass-cutter, <a href='#Page_95'>95</a></li > - -<li class="indx">Soul, sermon on, <a href='#Page_113'>113</a></li > - -<li class="indx">Spell, how righteousness was the Bodisat’s, <a href='#Page_281'>281</a></li > - -<li class="indx">Spring, beauties of, <a href='#Page_121'>121</a></li > - -<li class="indx">St. Barlaam, <a href='#Page_xxxix'>xxxix</a></li > - -<li class="indx">St. John of Damascus, <a href='#Page_xxxvi'>xxxvi</a></li > - -<li class="indx">St. Josaphat, <a href='#Page_xxxix'>xxxix</a></li > - -<li class="indx">Stag and roe, <a href='#Page_211'>211</a>-213</li > - -<li class="indx">Strainer used by monks, <a href='#Page_278'>278</a></li > - -<li class="indx">Struggle, the Great, against sin, <a href='#Page_89'>89</a>, <a href='#Page_91'>91</a></li > - -<li class="indx">Suhanu Jātaka No. 158</li > - -<li class="indx">Suka Jātaka No. 255</li > - -<li class="indx">Sūkara Jātaka No. 153</li > - -<li class="indx">Sudassana (Belle Vue) monastery, <a href='#Page_9'>9</a>;</li > -<li class="isub1">city, <a href='#Page_42'>42</a></li > - -<li class="indx">Sudassana, Sujāta-Buddha’s chief disciple, <a href='#Page_43'>43</a>;</li > -<li class="isub1">king and Bodisat, <a href='#Page_49'>49</a></li > - -<li class="indx">Sudatta, a Brāhman, <a href='#Page_72'>72</a></li > - -<li class="indx">Suddodhana, the husband of the Buddha’s mother, <a href='#Page_61'>61</a>, <a href='#Page_65'>65</a> and foll., <a href='#Page_90'>90</a>, <a href='#Page_119'>119</a>, <a href='#Page_126'>126</a></li > - -<li class="indx">Sujātā Jātaka No. 269</li > - -<li class="indx">Sujāta, a Bodisat, <a href='#Page_46'>46</a></li > - -<li class="indx">Sujātā, legend of her offering to the Buddha, <a href='#Page_91'>91</a>-94</li > - -<li class="indx">Sumedha, the Bodisat in the time of Dīpaŋkara, <a href='#Page_xliii'>xliii</a>, <a href='#Page_2'>2</a>-28</li > - -<li class="indx">Sunakha Jātaka No. 242</li > - -<li class="indx">Suŋsumāra Jātaka No. 208</li > - -<li class="indx">Sun Prince, <a href='#Page_180'>180</a></li > - -<li class="indx">Supaṇṇas, winged creatures, <a href='#Page_287'>287</a>, <a href='#Page_285'>285</a>, <a href='#Page_85'>85</a>, <a href='#Page_88'>88</a></li > - -<li class="indx">Supatta Jātaka No. 292</li > - -<li class="indx">Surāpāna Jātaka No. 81</li > - -<li class="indx">Suruci Jātaka, <a href='#Page_lxxx'>lxxx</a></li > - -<li class="indx">Suruci, a Brāhman, <a href='#Page_34'>34</a></li > - -<li class="indx">Susima ascetic and Bodisat, <a href='#Page_45'>45</a></li > - -<li class="indx">Susīma Jātaka No. 163</li > - -<li class="indx">Suvaṇṇa-haŋsa Jātaka No. 136</li > - -<li class="indx">Suyāma, a Brāhman, <a href='#Page_72'>72</a>;</li > -<li class="isub1">an archangel, <a href='#Page_67'>67</a></li > - - -<li class="ifrst">Tailor, the crafty monk who was a, <a href='#Page_315'>315</a></li > - -<li class="indx">Takka Jātaka No. 63</li > - -<li class="indx">Takkasilā = Taxila, a university town, <a href='#Page_xxii'>xxii</a></li > - -<li class="indx">Taṇḍula-nāḷi Jātaka No. <a href='#Page_172'>5</a></li > - -<li class="indx">Tapassu, a merchant, <a href='#Page_110'>110</a></li > - -<li class="indx">Tāvatiŋsa heaven, <a href='#Page_86'>86</a>, <a href='#Page_87'>87</a></li > - -<li class="indx">Tayodhamma Jātaka No. 58</li > - -<li class="indx">Telapatta Jātaka No. 96</li > - -<li class="indx">Telavāha river, <a href='#Page_153'>153</a></li > - -<li class="indx">Telovada Jātaka No. 246</li > - -<li class="indx">Thoughtful, name of a woman, <a href='#Page_252'>252</a></li > - -<li class="indx">Tiger, <a href='#Page_214'>214</a></li > - -<li class="indx">Tilamuṭṭhi Jātaka No. 252</li > - -<li class="indx">Tin, <a href='#Page_154'>154</a></li > - -<li class="indx">Tinduka Jātaka No. 177</li > - -<li class="indx">Tirītavaccha Jātaka No. 259</li > - -<li class="indx">Tissa, an Elder so named, <a href='#Page_214'>214</a>-216</li > - -<li class="indx">Titans war against the gods, <a href='#Page_285'>285</a><span class="pagenum"><a name="Page_347" id="Page_347">347</a></span></li > - -<li class="indx">Tittha Jātaka No. <a href='#Page_251'>25</a></li > - -<li class="indx">Tittira Jātaka Nos. <a href='#Page_310'>37</a>, 117</li > - -<li class="indx">Tortoise, of gold, <a href='#Page_133'>133</a>;</li > -<li class="isub1">the talkative, <a href='#Page_viii'>viii</a></li > - -<li class="indx">Trade customs:—</li > -<li class="isub1">Caravans, Jātakas Nos. <a href='#Page_134'>1</a>, <a href='#Page_147'>2</a></li > -<li class="isub1">Hawkers, Jātaka No. <a href='#Page_153'>3</a></li > -<li class="isub1">Close of contract by deposit of seal-ring, <a href='#Page_170'>170</a></li > -<li class="isub1">Kings fix their own prices, <a href='#Page_174'>174</a>-6</li > -<li class="isub1">Dodges of a ready-made clothier, <a href='#Page_315'>315</a></li > -<li class="isub1">Business manager, <a href='#Page_317'>317</a></li > -<li class="isub1">Loans on bond, <a href='#Page_326'>326</a>, <a href='#Page_331'>331</a></li > -<li class="isub1">Receipts on payment, <a href='#Page_331'>331</a></li > - -<li class="indx">Transmigration of souls, <a href='#Page_lxxv'>lxxv</a></li > - -<li class="indx">Treasure trove, <a href='#Page_332'>332</a></li > - -<li class="indx">Treasurer of Benāres, <a href='#Page_334'>334</a></li > - -<li class="indx">Trees pay homage to Mahā Māyā, <a href='#Page_66'>66</a>;</li > -<li class="isub1">to the Buddha, <a href='#Page_75'>75</a>, <a href='#Page_102'>102</a></li > - -<li class="indx">Tree-god, the Buddha mistaken for a, <a href='#Page_93'>93</a>;</li > -<li class="isub1">prayer to, <a href='#Page_91'>91</a></li > - -<li class="indx">Tree of Wisdom (Bo- or Bodhi-tree), <a href='#Page_95'>95</a></li > - -<li class="indx">Tree-god, or genius, or fairy, the Bodisat as, <a href='#Page_212'>212</a>, <a href='#Page_238'>238</a>, <a href='#Page_230'>230</a>, <a href='#Page_317'>317</a></li > - -<li class="indx">Truth-act, curious belief of, <a href='#Page_235'>235</a></li > - - -<li class="ifrst">Ubhatobhaṭṭha Jātaka No. 139</li > - -<li class="indx">Ucchaŋga Jātaka No. 67</li > - -<li class="indx">Ucchiṭṭha-bhatta Jātaka No. 212</li > - -<li class="indx">Udañcani Jātaka No. 106</li > - -<li class="indx">Udapāna-dūsa Jātaka No. 271</li > - -<li class="indx">Udāyin (Kāḷa), <a href='#Page_120'>120</a>, <a href='#Page_121'>121</a></li > - -<li class="indx">Udāyin the Simpleton, <a href='#Page_172'>172</a>, <a href='#Page_173'>173</a></li > - -<li class="indx">Uddaka, the Buddha’s teacher, <a href='#Page_89'>89</a>, <a href='#Page_111'>111</a></li > - -<li class="indx">Udumbara Jātaka No. 298</li > - -<li class="indx">Ugga, a merchant, <a href='#Page_133'>133</a></li > - -<li class="indx">Ukkala, Orissa, <a href='#Page_110'>110</a></li > - -<li class="indx">Ulūka Jātaka No. 270</li > - -<li class="indx">Ummagga Jātaka, <a href='#Page_lxxx'>lxxx</a></li > - -<li class="indx">Upāhana Jātaka No. 231</li > - -<li class="indx">Upaka, a Hindu mendicant, <a href='#Page_112'>112</a></li > - -<li class="indx">Upasāḷha Jātaka No. 166</li > - -<li class="indx">Upasampadā-kammavācā quoted, <a href='#Page_161'>161</a></li > - -<li class="indx">Uppala-vaṇṇā, <a href='#Page_220'>220</a>, <a href='#Page_223'>223</a></li > - -<li class="indx">Uraga Jātaka No. 154</li > - -<li class="indx">Uruvela, <a href='#Page_73'>73</a>, <a href='#Page_89'>89</a>, <a href='#Page_91'>91</a></li > - -<li class="indx">Uttara, Brāhman and Bodisat, <a href='#Page_43'>43</a></li > - - -<li class="ifrst">Vacchanakha Jātaka No. 235</li > - -<li class="indx">Vaddhaki-sūkara Jātaka No. 283</li > - -<li class="indx">Vaka Jātaka No. 300</li > - -<li class="indx">Valāhakassa Jātaka No. 196</li > - -<li class="indx">Vālodaka Jātaka No. 183</li > - -<li class="indx">Vanarinda Jātaka No. 57</li > - -<li class="indx">Vaṇṇabhumi (Place of Praise), <a href='#Page_116'>116</a></li > - -<li class="indx">Vaṇṇupatha Jātaka No. <a href='#Page_147'>2</a></li > - -<li class="indx">Vappa, the second convert, <a href='#Page_113'>113</a></li > - -<li class="indx">Varaṇa Jātaka No. 71</li > - -<li class="indx">Varro quoted, <a href='#Page_vii'>vii</a></li > - -<li class="indx">Vāruṇi Jātaka No. 47</li > - -<li class="indx">Vātamiga Jātaka No. <a href='#Page_214'>14</a></li > - -<li class="indx">Vaṭṭaka Jātaka Nos. <a href='#Page_302'>35</a>, 118</li > - -<li class="indx">Vedabbha Jātaka No. 48</li > - -<li class="indx">Vedas, the three, <a href='#Page_4'>4</a>, <a href='#Page_71'>71</a></li > - -<li class="indx">Veḷuka Jātaka No. 44</li > - -<li class="indx">Veḷuvana (the Bambu-grove), <a href='#Page_118'>118</a></li > - -<li class="indx">Veri Jātaka No. 103</li > - -<li class="indx">Verses in the Jātakas, <a href='#Page_lxxviii'>lxxviii</a></li > - -<li class="indx">Vesāli, Council of, <a href='#Page_lvi'>lvi</a></li > - -<li class="indx">Vessantara Jātaka, <a href='#Page_33'>33</a>, <a href='#Page_101'>101</a>, <a href='#Page_124'>124</a></li > - -<li class="indx">Vessavana, king of the goblins, <a href='#Page_181'>181</a></li > - -<li class="indx">Vetāla-panca-viŋsatī, <a href='#Page_lxxiii'>lxxiii</a></li > - -<li class="indx">Vijayuttara, Sakka’s trumpet, <a href='#Page_97'>97</a></li > - -<li class="indx">Vijitavī, Bodisat, <a href='#Page_47'>47</a></li > - -<li class="indx">Vikaṇṇaka Jātaka No. 233</li > - -<li class="indx">Vīṇāthūṇa Jātaka No. 232</li > - -<li class="indx">Vinīlaka Jātaka No. 160</li > - -<li class="indx">Vīraka Jātaka No. 204</li > - -<li class="indx">Virocana Jātaka No. 143</li > - -<li class="indx">Virtues, the Ten Cardinal, <a href='#Page_15'>15</a>-18, <a href='#Page_54'>54</a>-58, <a href='#Page_107'>107</a></li > - -<li class="indx">Visavanta Jātaka No. 69</li > - -<li class="indx">Vissakamma, <a href='#Page_78'>78</a></li > - -<li class="indx">Vissāsabhojana Jātaka No. 93</li > - -<li class="indx">Vīticcha Jātaka No. 244</li > - -<li class="indx">Vow, folly of offerings given under a, <a href='#Page_230'>230</a></li > - -<li class="indx">Vṛihat-kathā, <a href='#Page_lxxiii'>lxxiii</a></li > - -<li class="indx">Vyaggha Jātaka No. 272</li > - - -<li class="ifrst">Water of presentation, <a href='#Page_131'>131</a>, <a href='#Page_165'>165</a></li > - -<li class="indx">Water goblin, <a href='#Page_180'>180</a>-184</li > - -<li class="indx">Well-born, name of a woman, <a href='#Page_282'>282</a></li > - -<li class="indx">Wessantara, Buddha’s birth as, referred to, <a href='#Page_101'>101</a>, <a href='#Page_124'>124</a></li > - -<li class="indx">Wheel, the sacred, <a href='#Page_114'>114</a></li > - -<li class="indx">Wind, story about, <a href='#Page_224'>224</a></li > - -<li class="indx">Winged creatures, <i>see</i> Supaṇṇas</li > - -<li class="indx">Women, <a href='#Page_180'>180</a>, <a href='#Page_204'>204</a>, n.;</li > -<li class="isub1">none in the Brahma heaven, <a href='#Page_282'>282</a></li > - - -<li class="ifrst">Yakkhas, <a href='#Page_xiv'>xiv</a>, <a href='#Page_95'>95</a></li > - -<li class="indx">Yakshas <i>see</i> Yakkhas</li > - -<li class="indx">Yakshiṇī, <i>see</i> Yakkhas</li > - -<li class="indx">Yasa, the sixth convert, <a href='#Page_113'>113</a></li > - -<li class="indx">Yasodharā, <a href='#Page_127'>127</a></li > - -<li class="indx">Yojana (seven miles), <a href='#Page_87'>87</a></li > -</ul> - - -<p class="center small">HERTFORD: PRINTED BY STEPHEN AUSTIN AND SONS.</p> - -<hr class="chapter" /> - - -</div><div class="chapter"> -<h3>BY THE SAME AUTHOR.</h3> - - -<p class="hang"><b>1. 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Coriæ, 113); -<i>Babrius</i> (Lewis, vol. ii. p. 43).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_2" href="#FNanchor_2" class="label">2</a> -<i>Benfey’s</i> Pancha Tantra, Book iv., No. 7, in the note on which, at vol. i. -p. 462, he refers to <i>Halm</i>, p. 333; <i>Robert</i>, in the ‘Fables inédites du Moyen -Age’, i. p. 360; and the Turkish Tūūtī-nāmah (Rosen, vol. ii. p. 149). -In India it is found also in the Northern Buddhist Collection called Kathā -Sarit Sāgāra, by Somadeva; and in Hitopadesa (iii. 2, Max Müller, p. 110).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_3" href="#FNanchor_3" class="label">3</a> -Kratylos, 411 (ed. Tauchnitz, ii. 275).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_4" href="#FNanchor_4" class="label">4</a> -<i>Lucian</i>, Piscator, 32.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_5" href="#FNanchor_5" class="label">5</a> -Vol. ii. No. 91.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_6" href="#FNanchor_6" class="label">6</a> -‘Adagia,’ under ‘Asinus apud Cumanos.’</p></div> - -<div class="footnote"> - -<p><a id="Footnote_7" href="#FNanchor_7" class="label">7</a> -Act ii. scene 1; and again, Act iii. scene 1.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_8" href="#FNanchor_8" class="label">8</a> -<i>De Sacy</i>, ‘Notes et Extraits,’ x. 1, 247.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_9" href="#FNanchor_9" class="label">9</a> -<i>Loc. cit.</i> p. 463.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_10" href="#FNanchor_10" class="label">10</a> -Pancha Tantra, v. 7. Prof. Weber (Indische Studien, iii. 352) compares -<i>Phædrus</i> (Dressler, App. vi. 2) and <i>Erasmus’s</i> ‘Adagia’ under ‘Asinus ad -Lyrum.’ See also Tūtī-nāmah (Rosen ii. 218); and I would add <i>Varro</i>, in -Aulus Gellius, iii. 16; and <i>Jerome</i>, Ep. 27, ‘Ad Marcellam.’</p></div> - -<div class="footnote"> - -<p><a id="Footnote_11" href="#FNanchor_11" class="label">11</a> -Pronounced hangsa, often rendered swan, a favourite bird in Indian tales, -and constantly represented in Buddhist carvings. It is the original Golden -Goose. See below, p. 294, and Jātaka No. 136.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_12" href="#FNanchor_12" class="label">12</a> -There is an old story of a Fellow of Magdalen College, Oxford, who -inherited a family living. He went in great trouble to Dr. Routh, the Head -of his College, saying that he doubted whether he could hold, at the same -time, the Living and the Fellowship. “You can hold anything,” was the -reply, “if you can only hold your tongue.” And he held <em>all three</em>.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_13" href="#FNanchor_13" class="label">13</a> -In the Vinīla Jātaka (No. 160) they similarly carry a crow to the -Himālaya mountains.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_14" href="#FNanchor_14" class="label">14</a> -<i>Pañca Tantra</i>, vol. i. p. 13, where Professor Benfey (i. 239-241) traces -also the later versions in different languages. He mentions <i>Wolff’s</i> German -translation of the Kalilah and Dimnah, vol. i. p. 91; <i>Knatchbull’s</i> English -version, p. 146; <i>Simeon Seth’s</i> Greek version, p. 28; <i>John of Capua’s</i> Directorium -Humanæ Vitæ, D. 5 b.; the German translation of this last (Ulm, -1483), F. viii. 6; the Spanish translation, xix a.; <i>Firenzuola</i>, 65; <i>Doni</i>, 93; -<i>Anvār i Suhaili</i>, p. 159; <i>Le Livre des Lumières</i> (1664, 8vo.), 124; <i>Le Cabinet -des Fées</i>, xvii. 309. See also Contes et Fables Indiennes de Bidpai et de -Lokman, ii. 112; <i>La Fontaine</i>, x. 3, where the ducks fly to America (!); and -<i>Bickell’s</i> ‘Kalilag und Dimnag,’ p. 24. In India it is found in <i>Somadeva</i>, -and in the <i>Hitopadesa</i>, iv. 2 (Max Müller, p. 125). See also <i>Julien</i>, i. 71.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_15" href="#FNanchor_15" class="label">15</a> -This version is found in <i>Babrius</i> (Lewis, i. 122); <i>Phædrus</i>, ii. 7 and -vii. 14 (Orelli, 55, 128); and in the Æsopæan collections (Fur. 193; Coriæ, -61) and in <i>Abstemius</i>, 108.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_16" href="#FNanchor_16" class="label">16</a> -Dubois, p. 109.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_17" href="#FNanchor_17" class="label">17</a> -See La Fontaine, Book i. No. 2, and the current collections of Æsop’s -Fables (<i>e.g.</i> James’s edition, p. 136). It should be added that the Jambu-khādaka-saŋyutta -in the Saŋyutta Nikāya has nothing to do with our fable. -The Jambu-eater of that story is an ascetic, who lives on Jambus, and is converted -by a discussion on Nirvāna.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_18" href="#FNanchor_18" class="label">18</a> -The Siŋhalese text will be found in the ‘<i>Sidat Saŋgarāwa</i>,’ p. clxxvii.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_19" href="#FNanchor_19" class="label">19</a> -Literally ‘the great medicine.’ The Bodisat of that time received this -name because he was born with a powerful drug in his hand,—an omen of -the cleverness in device by which, when he grew up, he delivered people from -their misfortunes. Compare my ‘Buddhism,’ p. 187.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_20" href="#FNanchor_20" class="label">20</a> -The Yakshas, products of witchcraft and cannibalism, are beings of -magical power, who feed on human flesh. The male Yaksha occupies in -Buddhist stories a position similar to that of the wicked genius in the -Arabian Nights; the female Yakshiṇī, who occurs more frequently, usually -plays the part of siren.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_21" href="#FNanchor_21" class="label">21</a> -Not quite the same as Jupiter. Sakka is a very harmless and gentle -kind of a god, not a jealous god, nor given to lasciviousness or spite. Neither -is he immortal: he dies from time to time; and, if he has behaved well, is -reborn under happy conditions. Meanwhile somebody else, usually one of -the sons of men who has deserved it, succeeds, for a hundred thousand years -or so, to his name and place and glory. Sakka can call to mind his experiences -in his former birth, a gift in which he surpasses most other beings. -He was also given to a kind of practical joking, by which he tempted people, -and has become a mere beneficent fairy.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_22" href="#FNanchor_22" class="label">22</a> -That is, infantry, cavalry, chariots of war, and elephants of war. Truly -a useful kind of present to give to a pious hermit!</p></div> - -<div class="footnote"> - -<p><a id="Footnote_23" href="#FNanchor_23" class="label">23</a> -The power of going through the air is usually considered in Indian -legends to be the result, and a proof, of great holiness and long-continued -penance. So the hermit thought he would get a fine reputation cheaply.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_24" href="#FNanchor_24" class="label">24</a> -Compare Mahā-bhārata, xii. 1796.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_25" href="#FNanchor_25" class="label">25</a> -Fausböll, No. 291.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_26" href="#FNanchor_26" class="label">26</a> -This is the well-known town in the Panjāb called by the Greeks Taxila, -and famed in Buddhist legend as the great university of ancient India, as -Nālanda was in later times.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_27" href="#FNanchor_27" class="label">27</a> -Literally “without partiality and the rest,” that is, the rest of the <i>agatis</i>, -the actions forbidden to judges (and to kings as judges).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_28" href="#FNanchor_28" class="label">28</a> -The gates opening towards the four “directions,” that is, the four -cardinal points of the compass.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_29" href="#FNanchor_29" class="label">29</a> -Mahā Bhārata, v. 1518. Another passage at iii. 13253 is very similar.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_30" href="#FNanchor_30" class="label">30</a> -Mahā Bhārata, xii. 4052. See Dr. Muir’s “Metrical Translations from -Sanskrit Writers” (1879), pp. xxxi, 88, 275, 356.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_31" href="#FNanchor_31" class="label">31</a> -Similar passages will also be found in Lao Tse, Douglas’s Confucianism, -etc., p. 197; Pancha Tantra, i. 247 (277) = iv. 72; in Stobæus, quoted -by Muir, p. 356; and in St. Matthew, v. 44-46; whereas the Mallika -doctrine is inculcated by Confucius (Legge, Chinese Classics, i. 152).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_32" href="#FNanchor_32" class="label">32</a> -The names are corruptions of the Indian names of the two jackals, -Karatak and Damanak, who take a principal part in the first of the fables.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_33" href="#FNanchor_33" class="label">33</a> -Phædo, p. 61. Comp. Bentley, Dissertation on the Fables of Æsop, -p. 136.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_34" href="#FNanchor_34" class="label">34</a> -Vespæ, 566, 1259, 1401, and foll.; and Aves, 651 and foll.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_35" href="#FNanchor_35" class="label">35</a> -Arist. de part. anim., iii. 2; Lucian Nigr., 32.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_36" href="#FNanchor_36" class="label">36</a> -Herodotus (ii. 134) makes him contemporary with King Amasis of Egypt, -the beginning of whose reign is placed in 569 <span class="smcap">B.C.</span>; Plutarch (Sept. Sap. -Conv., 152) makes him contemporary with Solon, who is reputed to have -been born in 638 <span class="smcap">B.C.</span>; and Diogenes Laertius (i. 72) says that he flourished -about the fifty-second Olympiad, <i>i.e.</i> 572-569 <span class="smcap">B.C.</span> Compare <i>Clinton</i>, Fast. -Hell. i. 237 (under the year <span class="smcap">B.C.</span> 572) and i. 239 (under <span class="smcap">B.C.</span> 534).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_37" href="#FNanchor_37" class="label">37</a> -One at Heidelberg in 1610, and the other at Paris in 1810. There is a -complete edition of all these fables, 231 in number, by T. Gl. Schneider, -Breslau, 1812.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_38" href="#FNanchor_38" class="label">38</a> -See the editions by <i>De Furia</i>, Florence, 1809; <i>Schneider</i>, in an appendix -to his edition of Æsop’s Fables, Breslau, 1812; <i>Berger</i>, München, -1816; <i>Knoch</i>, Halle, 1835; and <i>Lewis</i>, Philolog. Museum, 1832, i. 280-304.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_39" href="#FNanchor_39" class="label">39</a> -<i>Bentley</i>, loc. cit.; <i>Tyrwhitt</i>, De Babrio, etc., Lond., 1776. The editions -of the newly-found MS. are by <i>Lachmann</i>, 1845; <i>Orelli</i> and <i>Baiter</i>, 1845; -<i>G. C. Lewis</i>, 1846; and <i>Schneidewin</i>, 1853.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_40" href="#FNanchor_40" class="label">40</a> -It was first edited by <i>Pithou</i>, in 1596; also by <i>Orelli</i>, Zürich, 1831. -Comp. <i>Oesterley</i>, ‘Phædrus und die Æsop. Fabel im Mittelalter.’</p></div> - -<div class="footnote"> - -<p><a id="Footnote_41" href="#FNanchor_41" class="label">41</a> -By <i>Silvestre de Sacy</i>, in his edition of Kalilah and Dimnah, Paris, 1816; -<i>Loiseleur Deslongchamps</i>, in his ‘Essai sur les Fables Indiennes, et sur leur -Introd. en Europe,’ Paris, 1838; Professor <i>Benfey</i>, in his edition of the -Pañca Tantra, Leipzig, 1859; Professor <i>Max Müller</i>, ‘On the Migration of -Fables,’ <i>Contemporary Review</i>, July, 1870; Professor <i>Weber</i>, ‘Ueber den -Zusammenhang indischer Fabeln mit Griechischen,’ Indische Studien, iii. -337 and foll.; <i>Adolf Wagener</i>, ‘Essai sur les rapports entre les apologues -de l’Inde et de la Grèce,’ 1853; <i>Otto Keller</i>, ‘Ueber die Geschichte der -Griechischen Fabeln,’ 1862.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_42" href="#FNanchor_42" class="label">42</a> -<i>J. Gilchrist</i>, ‘The Oriental Fabulist, or Polyglot Translations of Æsop’s -and other Ancient Fables from the English Language into Hindustani, -Persian, Arabic, Bhakka, Bongla, Sanscrit, etc., in the Roman Character,’ -Calcutta, 1803.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_43" href="#FNanchor_43" class="label">43</a> -Joasaph is in Arabic written also Yūdasatf; and this, through a confusion -between the Arabic letters <i>Y</i> and <i>B</i>, is for Bodisat. See, for the history -of these changes, Reinaud, ‘Memoire sur l’Inde,’ 1849, p. 91; quoted with -approbation by Weber, ‘Indische Streifen,’ iii. 57.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_44" href="#FNanchor_44" class="label">44</a> -The Buddhist origin was first pointed out by Laboulaye in the <i>Debats</i>, -July, 1859; and more fully by Liebrecht, in the ‘Jahrbuch für romanische -und englische Literatur,’ 1860. See also Littré, <i>Journal des Savans</i>, 1865, -who fully discusses, and decides in favour of the romance being really the -work of St. John of Damascus. I hope, in a future volume, to publish a -complete analysis of St. John’s work; pointing out the resemblances between -it and the Buddhist lives of Gotama, and giving parallel passages wherever -the Greek adopts, not only the Buddhist ideas, but also Buddhist expressions.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_45" href="#FNanchor_45" class="label">45</a> -<i>Pope Benedict XIV.</i> in ‘De servorum Dei beatificatione et beatorum -canonisatione,’ lib. i. cap. 45; <i>Regnier</i>, ‘De ecclesiâ Christi,’ in Migne’s -Theol. Curs. Compl. iv. 710.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_46" href="#FNanchor_46" class="label">46</a> -Decret. Greg., Lib. iii. Tit. xlvi., confirmed and explained by decrees of -Urban VIII. (13th March, 1625, and 5th July, 1634) and of Alexander VII. -(1659).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_47" href="#FNanchor_47" class="label">47</a> -p. 177 of the edition of 1873, bearing the official approval of Pope -Pius IX., or p. 803 of the Cologne edition of 1610.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_48" href="#FNanchor_48" class="label">48</a> -Cat. Sanct., Leyden ed. 1542, p. cliii.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_49" href="#FNanchor_49" class="label">49</a> -p. 160 of the part for the month of August of the authorized Μηναῖον of -the Greek Church, published at Constantinople, 1843: “Toῖ ὁsίou Ἰωάσαφ, -υἱοῦ Ἀβενὴρ τοῦ βασιλέως τῆς Ἰνδίας.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_50" href="#FNanchor_50" class="label">50</a> -For the information in the last three pages I am chiefly indebted to my -father, the Rev. T. W. Davids, without whose generous aid I should not have -attempted to touch this obscure and difficult question.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_51" href="#FNanchor_51" class="label">51</a> -See, for instance, Billius, and the Italian Editor of 1734.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_52" href="#FNanchor_52" class="label">52</a> -<i>Comparetti</i>, ‘Ricerche intorne al Libro di Sindibad,’ Milano 1869. -Compare <i>Landsberger</i>, ‘Die Fabeln des Sophos,’ Posen, 1859.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_53" href="#FNanchor_53" class="label">53</a> -See Benfey, Pantscha Tantra, vol i., Introduction, <i>passim</i>.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_54" href="#FNanchor_54" class="label">54</a> -Act ii. scene 1. Professor Benfey, in his Pantscha Tantra, i. 213-220, -has traced this idea far and wide. Dr. Dennys, in his ‘Folklore of China,’ -gives the Chinese Buddhist version of it.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_55" href="#FNanchor_55" class="label">55</a> -See Benfey’s Introduction to Pañca Tantra, §§ 36, 39, 71, 92, 166, 186. -Mr. Ralston’s forthcoming translation of Tibetan stories will throw further -light on this, at present, rather obscure subject.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_56" href="#FNanchor_56" class="label">56</a> -See, for example, the Fable translated below, pp. 275-278.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_57" href="#FNanchor_57" class="label">57</a> -The legend of Sumedha’s self-abnegation (see below, pp. 11-13) is laid -near Jelālabad; and Mr. William Simpson has discovered on the spot two -bas-reliefs representing the principal incident in the legend.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_58" href="#FNanchor_58" class="label">58</a> -No. xlv. p. 80 of Swan and Hooper’s popular edition, 1877; No. xlii. -p. 167 of the critical edition published for the Early English Text Society in -1879 by S. J. H. Herrtage, who has added a valuable historical note at -p. 477.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_59" href="#FNanchor_59" class="label">59</a> -This adaptation of the Latin title is worthy of notice. It of course -means ‘Deeds’; but as most of the stories are more or less humorous, the -word <i>Gest</i>, now spelt <i>Jest</i>, acquired its present meaning.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_60" href="#FNanchor_60" class="label">60</a> -Psalm xiv. 9; Isaiah xiii. 12; Job xxii. 24, xxviii. 16.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_61" href="#FNanchor_61" class="label">61</a> -Thus, for instance, the <span class="smcap">Maṇi Kaṇṭha Jātaka</span> (Fausböll, No. 253) is -taken from a story which is in both the Pāli and the Chinese versions of the -Vinaya Piṭaka (Oldenberg, p. xlvi); the <span class="smcap">Tittira Jātaka</span> (Fausböll, No. 37, -translated below) occurs almost word for word in the Culla Vagga (vi. 6, 3-5); -the <span class="smcap">Khandhavatta Jātaka</span> (Fausböll, No. 203) is a slightly enlarged -version of Culla Vagga, v. 6; the <span class="smcap">Sukhavihāri Jātaka</span> (Fausböll, No. 10, -translated below) is founded on a story in the Culla Vagga (vii. 1, 4-6); the -<span class="smcap">Mahā-sudassana Jātaka</span> (Fausböll, No. 95) is derived from the Sutta of -the same name in the Dīgha Nikāya (translated by me in ‘Sacred Books of -the East,’ vol. ix.); the <span class="smcap">Makhā Deva Jātaka</span> (Fausböll, No. 9, translated -below) from the Sutta of the same name in the Majjhima Nikāya (No. 83); -and the <span class="smcap">Sakuṇagghi Jātaka</span> (Fausböll, No. 168), from a parable in the -Satipaṭṭhāna Vagga of the Saŋyutta Nikāya.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_62" href="#FNanchor_62" class="label">62</a> -See on this belief below, pp. 54-58, where the verses 259-269 are -quotations from the Cariyā Piṭaka.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_63" href="#FNanchor_63" class="label">63</a> -<i>Tāranātha’s</i> ‘Geschichte des Buddhismus’ (a Tibetan work of the -eighteenth century, translated into German by Schiefner), p. 92.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_64" href="#FNanchor_64" class="label">64</a> -<i>Fausböll’s</i> ‘Five Jātakas,’ pp. 58-68, where the full text of one Jātaka is -given, and <i>Léon Feer</i>, ‘Etude sur les Jātakas,’ p. 57.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_65" href="#FNanchor_65" class="label">65</a> -See Table, below.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_66" href="#FNanchor_66" class="label">66</a> -See the list of these Buddhas below, p. 52, where it will be seen that for -the last three Buddhas we have no Birth Story.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_67" href="#FNanchor_67" class="label">67</a> -This will hold good though the Buddhavaŋsa and the Cariyā Piṭaka -should turn out to be later than most of the other books contained in the -Three Pāli Piṭakas. That the stories they contain have already become -Jātakas, whereas in most of the other cases above quoted the stories are still -only parables, would seem to lead to this conclusion; and the fact that they -have preserved some very ancient forms (such as locatives in <i>i</i>) may merely -be due to the fact that they are older, not in matter and ideas, but only in -form. Compare what is said below as to the verses in the Birth Stories.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_68" href="#FNanchor_68" class="label">68</a> -The question is discussed at length in my ‘<i>Ancient Coins and Measures -of Ceylon</i>’ in ‘Numismata Orientalia,’ vol. i.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_69" href="#FNanchor_69" class="label">69</a> -Dīpavaŋsa, V. 32 and foll.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_70" href="#FNanchor_70" class="label">70</a> -There are several works enumerated by Mr. Beal in his Catalogue of -Chinese Buddhistic Works in the India Office Library (see especially pp. 93-97, -and pp. 107-109), from which we might expect to derive this information.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_71" href="#FNanchor_71" class="label">71</a> -Thus, No. 41 is called both <span class="smcap">Losaka Jātaka</span> and <span class="smcap">Mitta-vindaka -Jātaka</span> (Feer, ‘Etude sur les Jātakas,’ p. 121); No. 439 is called <span class="smcap">Catudvāra -Jātaka</span> and also <span class="smcap">Mitta-vindaka Jātaka</span> (<i>Ibid.</i> p. 120); No. 57 is -called <span class="smcap">Vānarinda Jātaka</span> and also <span class="smcap">Kumbhīla Jātaka</span> (Fausböll, vol. i. -p. 278, and vol. ii. p. 206); No. 96 is called <span class="smcap">Telapatta Jātaka</span> and also -<span class="smcap">Takkasīla Jātaka</span> (<i>Ibid.</i> vol. i. p. 393, and vol. i. pp. 469, 470); No. 102, -there called <span class="smcap">Paṇṇika Jātaka</span>, the same story as No. 217, there called -<span class="smcap">Seggu Jātaka</span>; No. 30, there called <span class="smcap">Muṇika Jātaka</span>, is the same story as -No. 286, there called <span class="smcap">Sālūka Jātaka</span>; No. 215, the <span class="smcap">Kacchapa Jātaka</span>, -is called <span class="smcap">Bahu-bhāṇi Jātaka</span>; in the Dhammapada (p. 419); and No. 157 -is called <span class="smcap">Guṇa Jātaka</span>, <span class="smcap">Sīha Jātaka</span>, and <span class="smcap">Sigāla Jātaka</span></p></div> - -<div class="footnote"> - -<p><a id="Footnote_72" href="#FNanchor_72" class="label">72</a> -<i>Cunningham</i>, ‘The Stupa of Bharhut,’ pl. xlvii. The carving illustrates -a fable of a cat and a cock, and is labelled both Biḍala Jātaka and Kukkuṭa -Jātaka (Cat Jātaka and Cock Jātaka).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_73" href="#FNanchor_73" class="label">73</a> -See the authorities quoted in my manual, ‘Buddhism,’ pp. 214, 215; -and Dr. Morris, in the <i>Academy</i> for May, 1880.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_74" href="#FNanchor_74" class="label">74</a> -In his Dictionary, Preface, p. ix, note.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_75" href="#FNanchor_75" class="label">75</a> -Turnour, pp. 250-253.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_76" href="#FNanchor_76" class="label">76</a> -Fausböll, vol. i. p. 62 and p. 488; vol. ii. p. 224.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_77" href="#FNanchor_77" class="label">77</a> -See the translation below, p. 82.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_78" href="#FNanchor_78" class="label">78</a> -I judge from <i>Turnour’s</i> analysis of that work in the Journal of the -Bengal Asiatic Society, 1839, where some long extracts have been translated, -and the contents of other passages given in abstract.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_79" href="#FNanchor_79" class="label">79</a> -‘Etude sur les Jātakas,’ pp. 62-65.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_80" href="#FNanchor_80" class="label">80</a> -<i>Ibid.</i> pp. 66-71.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_81" href="#FNanchor_81" class="label">81</a> -This is clear from vol. i. p. 410 of Mr. Fausböll’s text, where, at the -end of the 100th tale, we find the words <i>Majjhima-paṇṇāsako nitthito</i>, that -is, ‘End of the Middle Fifty.’ At the end of the 50th tale (p. 261) there is -a corresponding entry, <i>Paṭhamo paṇṇōso</i>, ‘First Fifty’; and though there -is no such entry at the end of the 150th tale, the expression ‘Middle Fifty’ -shows that there must have been, at one time, such a division as is above -stated.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_82" href="#FNanchor_82" class="label">82</a> -See, for instance, above, p. xxvii; and below, p. 185.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_83" href="#FNanchor_83" class="label">83</a> -‘Pantscha Tantra,’ von <i>Theodor Benfey</i>, Leipzig, 1859, p. xi.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_84" href="#FNanchor_84" class="label">84</a> -That is, in the course of Prof. Benfey’s researches.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_85" href="#FNanchor_85" class="label">85</a> -In ‘Ersch und Grüber’s Encyklopædie,’ especially at pp. 255 and 277.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_86" href="#FNanchor_86" class="label">86</a> -<i>Wassiliew</i>, ‘Der Buddhismus,’ etc., p. 68.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_87" href="#FNanchor_87" class="label">87</a> -Compare the title of the Birth Story above, p. xxii, ‘A Lesson for Kings.’</p></div> - -<div class="footnote"> - -<p><a id="Footnote_88" href="#FNanchor_88" class="label">88</a> -See above, p. xxix.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_89" href="#FNanchor_89" class="label">89</a> -Knatchbull, p. 29.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_90" href="#FNanchor_90" class="label">90</a> -<i>Dr. Fitz-Edward Hall’s</i> Vāsavadatta, pp. 22-24.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_91" href="#FNanchor_91" class="label">91</a> -<i>Dr. Bühler</i> in the Indian Antiquary, i. 302, v. 29, vi. 269.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_92" href="#FNanchor_92" class="label">92</a> -Nos. 61, 62, 63, 147, 159, 193, 196, 198, 199, 263.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_93" href="#FNanchor_93" class="label">93</a> -Nos. 106, 145, 191, 286.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_94" href="#FNanchor_94" class="label">94</a> -Nos. 58, 73, 142, 194, 220, and 277, have the same Introductory Story. -</p> -<p> -And so Nos. 60, 104, 116, 161. -</p> -<p> -And Nos. 127, 128, 138, 173, 175.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_95" href="#FNanchor_95" class="label">95</a> -See the Pāli note at the end of Jātaka No. 91.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_96" href="#FNanchor_96" class="label">96</a> -pp. 99-106.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_97" href="#FNanchor_97" class="label">97</a> -Nos. 1, 2, 3, 4, 5, 28, 29, 37, 55, 56, 68, 85, 87, 88, 97, 100, 114, 136 -(total, eighteen in the Eka-Nipāta); 156 (=55, 56), 196, 202, 237 (=68), -241 (total, five in the Duka-Nipāta); 255, 256, 258, 264, 284, 291, 300 -(total, seven in the Tika-Nipāta, and thirty altogether).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_98" href="#FNanchor_98" class="label">98</a> -Nos. 152, 168, 179, 233, 286.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_99" href="#FNanchor_99" class="label">99</a> -This belief underlies the curious note forming the last words of the Mahā-supina -Jātaka, i. 345: “Those who held the Council after the death of the -Blessed One placed the lines beginning <i>usabhā rukkhā</i> in the Commentary, -and then, making the other lines beginning <i>lābūni</i> into one verse, they put -(the Jātaka) into the Eka-Nipāta (the chapter including all those Jātakas -which have only one verse).”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_100" href="#FNanchor_100" class="label">100</a> -See, for instance, below, pp. 212, 228, 230, 317; above, p. xii; and -Jātaka No. 113.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_101" href="#FNanchor_101" class="label">101</a> -Nos. 110, 111, 112, 170, 199 in the Ummagga Jātaka, and No. 264 in -the Suruci Jātaka.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_102" id="Footnote_102"></a><a href="#FNanchor_102"><span class="label">[102]</span></a> -</p> -<p> - -No. 30 = No. 286.<br /> -No. 34 = No. 216.<br /> -No. 46 = No. 268.<br /> -No. 57 = No. 224.<br /> -No. 68 = No. 237.<br /> -No. 86 = No. 290.<br /> -No. 102 = No. 217.<br /> -No. 145 = No. 198.<br /> -</p> -</div> - -<div class="footnote"> - -<p><a name="Footnote_103" id="Footnote_103"></a><a href="#FNanchor_103"><span class="label">[103]</span></a> -</p> -<p> - -So No. 82 = No. 104.<br /> -So No. 99 = No. 101.<br /> -So No. 134 = No. 135.<br /> -So No. 195 = No. 225.<br /> -So No. 294 = No. 295.<br /> -</p> - -<p> -Compare the two stories Nos. 23 and 24 translated below.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_104" href="#FNanchor_104" class="label">104</a> -Translated below, pp. 278-290.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_105" href="#FNanchor_105" class="label">105</a> -Billy (1535-1577) was Abbot of St. Michael’s, in Brittany. Another edition of his -Latin version, by Rosweyd, is also reprinted in Migne, ‘Series Latina,’ tom. lxxiii; and -several separate editions have appeared besides (Antwerp, 1602; Cologne, 1624, etc.).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_106" href="#FNanchor_106" class="label">106</a> -The British Museum copy of the first, undated, edition has the date 1539 written, in -ink, on the title-page. Rosweyd, in Note 4 to his edition of Billius (Migne, vol. lxxiii, -p. 606), mentions an edition bearing the date 1548. In the British Museum there is a -third, dated 1575 (on the last page).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_107" href="#FNanchor_107" class="label">107</a> -These two Jatakas also form the contents of a separate MS. in the Royal Asiatic -Society’s Library (Catalogue, p 14).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_108" href="#FNanchor_108" class="label">108</a> -Translated below, pp. 205, and foll. This is one of those which General Cunningham -was unable to identify.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_109" href="#FNanchor_109" class="label">109</a> -General Cunningham says (p. 52): “The former [Nāga Jātaka, <i>i.e.</i> Elephant -Jātaka] is the correct name, as in the legend here represented Buddha is the King of -the Elephants, and therefore the Jātaka, or Birth, must of necessity have been named -after him.” As I have above pointed out (p. xli), the title of each Jātaka, or Birth -Story, is chosen, not by any means from the character which the Bodisat fills in it, -but indifferently from a variety of other reasons. General Cunningham himself gives -the story called Isī-singga Jātaka (No. 7 in the above list), in which the ascetic after -whom the Jātaka is named is not the Bodisat.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_110" href="#FNanchor_110" class="label">110</a> -Not as yet found in the Jātaka Book; but Dr. Bühler has shown in the ‘Indian -Antiquary,’ vol. i. p. 305, that it is the first tale in the ‘Vrihat Kathā’ or Kshemendra -(Table I. No. 34), and in the ‘Kathā Sarit Sāgara’ of Somadeva (Table I. No. 33), -and was therefore probably included in the ‘Vrihat Kathā’ of Guṇadhya (Table I. -No. 32).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_111" href="#FNanchor_111" class="label">111</a> -The part of the stone supposed to have contained the inscription is lost.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_112" href="#FNanchor_112" class="label">112</a> -Translated below, pp. 292, 293.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_113" href="#FNanchor_113" class="label">113</a> -It is mentioned below, p. 128, and is included in the Mahāvastu (Table V.), and -forms the subject of the carving on one of the rails at Buddha Gayā (Rajendra Lāl -Mitra, pl. xxxiv. fig. 2).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_114" href="#FNanchor_114" class="label">114</a> -Not as yet found in the Jātaka Book.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_115" href="#FNanchor_115" class="label">115</a> -Translated below, pp. 186-188. See also above, p. lxiv.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_116" href="#FNanchor_116" class="label">116</a> -There are four distinct bas-reliefs illustrative of this Jātaka.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_117" href="#FNanchor_117" class="label">117</a> -General Cunningham’s reading of this inscription as <i>Bhagavato rukdanta</i> seems to -me to be incorrect, and his translation of it (’Buddha as the sounding elephant’) to be -grammatically impossible.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_118" href="#FNanchor_118" class="label">118</a> -Lit. perfected the vast constituents of Buddhahood, the Pāramitās are -meant.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_119" href="#FNanchor_119" class="label">119</a> -Lit. in thousands of koṭis of births; a koṭi is ten millions.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_120" href="#FNanchor_120" class="label">120</a> -The above lines in the original are in verse. I have found it impossible -to follow the arrangement of the stanzas, owing to the extreme involution of -the style.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_121" href="#FNanchor_121" class="label">121</a> -An asankheyya is a period of vast duration, lit. an incalculable.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_122" href="#FNanchor_122" class="label">122</a> -Lit. “caused the drums to be beat.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_123" href="#FNanchor_123" class="label">123</a> -Here a gloss in the text enumerates the whole ten cries.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_124" href="#FNanchor_124" class="label">124</a> -The Bodhisatta is frequently called paṇḍita, e.g. <i>sasapaṇḍito</i> (Five Jāt. -52), <i>Rāmapaṇḍito</i> (Dasaratha Jāt. 1).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_125" href="#FNanchor_125" class="label">125</a> -Lit. “Extinction.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_126" href="#FNanchor_126" class="label">126</a> -Mr. Fausböll points out to me that in <i>tividhaggi</i> and <i>jāti</i> we have -Vedic abbreviations.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_127" href="#FNanchor_127" class="label">127</a> -<i>Evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese -mudubhūte kammaniye ṭhite ānejjappatte ñāṇadassanāya cittaṁ abhinīharati</i> -(Sāmañña-phala Sutta, see Lotus, p. 476, line 14).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_128" href="#FNanchor_128" class="label">128</a> -Mr. Fausböll writes to me that <i>guṇe</i> for guṇehi must be viewed as an old -Pali form originating in the Sanskrit guṇaih.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_129" href="#FNanchor_129" class="label">129</a> -Here follow four pages of later commentary or gloss, which I leave -untranslated.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_130" href="#FNanchor_130" class="label">130</a> -The following is what I take to be the meaning of this passage: “If I -chose I could at once enter the Buddhist priesthood, and by the practice of -ecstatic meditation (Jhāna) free myself from human passion, and become an -Arhat or saint. I should then at death at once attain Nirvā<i>n</i>a and cease to -exist. But this would be a selfish course to pursue, for thus I should benefit -myself only. Why should I thus slip unobserved and in the humble garb of -a monk into Nirvā<i>n</i>a? Nay, let me rather qualify myself to become a Buddha, -and so save others as well as myself.” This is the great <span class="smcap">Act of Renunciation</span> -by which the Bodhisattva, when Nirvā<i>n</i>a was within his grasp, preferred to -endure ages of heroic trials in the exercise of the Pāramitās, that he might be -enabled to become a Buddha, and so redeem mankind. See D’Alwis’s Introduction -to Kachchāyana’s Grammar, p. vi.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_131" href="#FNanchor_131" class="label">131</a> -What follows from <i>yasmā</i> to <i>nipajji</i> belongs to a later commentary. I -resume the translation with p. 15, line 11.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_132" href="#FNanchor_132" class="label">132</a> -Lit. “raised his right foot (to depart).”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_133" href="#FNanchor_133" class="label">133</a> -Lit. “at my sitting cross-legged.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_134" href="#FNanchor_134" class="label">134</a> -Mr. Fausböll writes that <i>yaṁ</i> is a mistake of the copyist for <i>yá</i> = <i>yáni</i>.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_135" href="#FNanchor_135" class="label">135</a> -Or “have risen into the air”?</p></div> - -<div class="footnote"> - -<p><a id="Footnote_136" href="#FNanchor_136" class="label">136</a> -Viz., I suppose, by dragging it forcibly away. This metaphor, which to -us appears wanting in dignity, is a favourite one with the Hindus. The tail -of the Yak or Tibetan ox (<i>Bos Grunniens</i>) is a beautiful object, and one of -the insignia of Hindu royalty.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_137" href="#FNanchor_137" class="label">137</a> -Lit. “not avoiding anything among things great, small, and middling.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_138" href="#FNanchor_138" class="label">138</a> -After <i>kin̅ci</i> understand <i>kulaṁ</i>, as will be seen from v. 143.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_139" href="#FNanchor_139" class="label">139</a> -Lit. in all postures, walking, standing, etc.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_140" href="#FNanchor_140" class="label">140</a> -Lit. depart from thy course in the matter of truthful things.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_141" href="#FNanchor_141" class="label">141</a> -Lit. having made its coldness exactly alike for bad people and good -people, pervades them.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_142" href="#FNanchor_142" class="label">142</a> -<i>i.e.</i> alternately from the first to the tenth and from the tenth to the first.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_143" href="#FNanchor_143" class="label">143</a> -<i>i.e.</i> put the first last.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_144" href="#FNanchor_144" class="label">144</a> -Vijesinha.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_145" href="#FNanchor_145" class="label">145</a> -Vijesinha writes to me, “Natural and intrinsic virtues. The Sinhalese -gloss says: <i>paramārthavū rasasahitavū lakshaṇa-œti nohot svabhāvalakshaṇa -hā sarvadharmasādhāraṇalakshaṇa-œti</i>. In the latter case it would mean, -having the quality of conformity with all laws.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_146" href="#FNanchor_146" class="label">146</a> -Vij. says, “In that order, viz. in the <i>Saraṇāgamana</i> first, then in the -<i>Pañcasīla</i>, then in the <i>Dasasīla</i>, and so on.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_147" href="#FNanchor_147" class="label">147</a> -Lit. “arithmetically innumerable.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_148" href="#FNanchor_148" class="label">148</a> -The Banyan-tree.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_149" href="#FNanchor_149" class="label">149</a> -The three divisions of the Buddhist Scriptures.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_150" href="#FNanchor_150" class="label">150</a> -The formula by which a Buddha admits a layman to the priesthood.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_151" href="#FNanchor_151" class="label">151</a> -Vijesinha.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_152" href="#FNanchor_152" class="label">152</a> -Lit. “like the fathom-light of the others, so the personal lustre of -Mangala Buddha remained constantly pervading ten thousand worlds.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_153" href="#FNanchor_153" class="label">153</a> -<i>i.e.</i> the Pāramitās.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_154" href="#FNanchor_154" class="label">154</a> -<i>i.e.</i> his last birth before attaining Buddhahood.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_155" href="#FNanchor_155" class="label">155</a> -This name means “sharp-fanged.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_156" href="#FNanchor_156" class="label">156</a> -In approval of his act of faith.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_157" href="#FNanchor_157" class="label">157</a> -Lit. “no grief as big as the tip of a hair.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_158" href="#FNanchor_158" class="label">158</a> -Viz. Gotama Bodhisatta.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_159" href="#FNanchor_159" class="label">159</a> -When a good man is in difficulty, Indra is apprised of it by his marble -throne becoming warm.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_160" href="#FNanchor_160" class="label">160</a> -Lit. twelve or thirteen yojanas; a yojana is four leagues.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_161" href="#FNanchor_161" class="label">161</a> -Used in the ecstatic meditation.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_162" href="#FNanchor_162" class="label">162</a> -The Pali word for the capital of a column is gha<i>t</i>aka, “little pot.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_163" href="#FNanchor_163" class="label">163</a> -According to the gloss printed in the text it is a compound of milk, rice, -honey, sugar and clarified butter.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_164" href="#FNanchor_164" class="label">164</a> -Compare Jātaka No. 20 below.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_165" href="#FNanchor_165" class="label">165</a> -Comp. pp. 19-20, verses 130-134.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_166" href="#FNanchor_166" class="label">166</a> -See verse 125, above p. 19.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_167" href="#FNanchor_167" class="label">167</a> -See verse 126, above p. 19.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_168" href="#FNanchor_168" class="label">168</a> -In the four highest of the thirty-one spheres of existence the angels are -unconscious, and the five worlds below these are called the Pure Abodes.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_169" href="#FNanchor_169" class="label">169</a> -All the following verses down to verse 269 are quotations from the -Cariyā-piṭaka.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_170" href="#FNanchor_170" class="label">170</a> -The Saŋgas, of which there are five—lust, hate, ignorance, pride, and -false doctrine.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_171" href="#FNanchor_171" class="label">171</a> -The names are given in the text; the four Mahārājas, Sakka, Suyāma, -Santusita, Paranimitta-vasavatti, and Mahā-Brahma. They are the archangels -in the different heavenly seats in each world-system (Cakkavāla) -of the Buddhist cosmogony.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_172" href="#FNanchor_172" class="label">172</a> -In the seas surrounding each continent (Mahādīpa) there are five hundred -islands. See Hardy’s Manual of Buddhism, p. 13.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_173" href="#FNanchor_173" class="label">173</a> -<i>Majjhima-desa</i>, of which the commentator adds, “This is the country thus -spoken of in the Vinaya,” quoting the passage at Mahāvagga, v. 13, 12, which -gives the boundaries as follows: “To the E. the town Kajaŋgala, and beyond -it Mahāsālā; to the S.E. the river Salalavatī; to the S. the town Setakaṇṇika; -to the W. the brāhman town and district Thūṇa; and to the N. the Usīraddhaja -Mountain.” These are different from the boundaries of the Madhya Desa of -later Brahminical literature, on which see Lassen’s ‘Indische Alterthumskunde,’ -vol. i. p. 119 (2nd edition). This sacred land was regarded as the centre of -Jambudvīpa; that is, of the then known world—just as the Chinese talk of -China as the Middle Country, and as other people have looked on their own -capital as the navel or centre of the world, and on their world as the centre of -the universe.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_174" href="#FNanchor_174" class="label">174</a> -It is instructive to notice that in later accounts it is soberly related as -actual fact that the Bodisat entered his mother’s womb as a white elephant: -and the Incarnation scene is occasionally so represented in Buddhist sculptures.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_175" href="#FNanchor_175" class="label">175</a> -I think this is the meaning of the passage, though Prof. Childers has -a different rendering of the similar phrase at verse 104, where I would -read “it” instead of “vegetation.” Compare Dāṭhāvaŋsa, i. 45.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_176" href="#FNanchor_176" class="label">176</a> -I once saw a notice of some mediæval frescoes in which the Holy Child -was similarly represented as visible within the Virgin’s womb, but have -unfortunately mislaid the reference.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_177" href="#FNanchor_177" class="label">177</a> -The Madurattha Vilāsinī adds the rest, “I am supreme in the world; -this is my last birth; henceforth there will be no rebirth for me.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_178" href="#FNanchor_178" class="label">178</a> -There is some mistake here, as the list contains nine—or if the four -treasures count as one, only six—Connatal Ones. I think before Kaḷudāyi -we should insert Ānanda, the loving disciple. So Alabaster and Hardy -(Wheel of the Law, p. 106; Manual of Buddhism, p. 146). Bigandet also -adds Ānanda, but calls him the son of Amittodana, which is against the -common tradition (Life or Legend of Guadama, p. 36, comp. my Buddhism, -p. 52). The legend is certainly, as to its main features, an early one, for -it is also found, in greatly exaggerated and contradictory terms, in the books -of Northern Buddhists (Lalita Vistara, Foucaux, p. 97, Beal, p. 53, comp. -Senart, p. 294).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_179" href="#FNanchor_179" class="label">179</a> -<i>Samāpatti.</i></p></div> - -<div class="footnote"> - -<p><a id="Footnote_180" href="#FNanchor_180" class="label">180</a> -<i>Dhammacakkaŋ pavattessati.</i> See my “Buddhism,” p. 45.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_181" href="#FNanchor_181" class="label">181</a> -It was considered among the Brāhmans a sign of holiness to wear matted -or platted hair. This is referred to in the striking Buddhist verse (Dhammapada, -v. 394), “What is the use of platted hair, O fool! What of a garment -of skins! Your low yearnings are within you, and the outside thou makest -clean!”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_182" href="#FNanchor_182" class="label">182</a> -“Our master” is here, of course, the sage. It is a pretty piece of -politeness, not unfrequent in the Jātakas, to address a stranger as a relation. -See below, Jātaka No. 3.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_183" href="#FNanchor_183" class="label">183</a> -Literally “worth eighty and seven times a koṭi,” both eighty and seven -being lucky numbers.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_184" href="#FNanchor_184" class="label">184</a> -Literally, “and caused him to declare, ‘The way of salvation for -Nālaka.’” Perhaps some Sutta is so called. Tathagata, “gone, or come, in -like manner; subject to the fate of all men,” is an adjective applied -originally to all mortals, but afterwards used as a favourite epithet of -Gotama. Childers compares the use of ‘Son of Man.’</p></div> - -<div class="footnote"> - -<p><a id="Footnote_185" href="#FNanchor_185" class="label">185</a> -<i>Anupādisesāya Nibbāna-dhātuyā parinibbāyi.</i> In the translator’s -“Buddhism,” p. 113, an analysis of this phrase will be found.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_186" href="#FNanchor_186" class="label">186</a> -Literally ‘a retinue thirty-six leagues in circumference,’ where ‘thirty-six’ -is a mere sacred number.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_187" href="#FNanchor_187" class="label">187</a> -Kshatriya was the warrior caste.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_188" href="#FNanchor_188" class="label">188</a> -A state of religious meditation. A full explanation is given in the -translator’s “Buddhism,” pp. 174-176.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_189" href="#FNanchor_189" class="label">189</a> -A gloss adds, “This should be understood as is related at full in the -Sarabhaŋga Jātaka.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_190" href="#FNanchor_190" class="label">190</a> -The members of the Buddhist Order of mendicant friars were in the -habit of selecting some book or books of the Buddhist Scriptures, which it -was their especial duty to learn by heart, repeat to their pupils, study, -expound, and preach from. Thus the Dīgha Nikāya, or collection of long -treatises, had a special school of “repeaters” (<i>bhāṇakā</i>) to itself.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_191" href="#FNanchor_191" class="label">191</a> -At critical moments in the lives of persons of importance in the religious -legends of Buddhist India, the seat of the Archangel Sakka becomes warm. -Fearful of losing his temporary bliss, he then descends himself, or sends -Vissakamma, the Buddhist Vulcan, to act as a <i>deus ex machinâ</i>, and put things -straight.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_192" href="#FNanchor_192" class="label">192</a> -The force of this passage is due to the fullness of meaning which, to the -Buddhist, the words <span class="smcap">NIBBUTA</span> and <span class="smcap">NIBBĀNAŊ</span> convey. No words in Western -languages cover exactly the same ground, or connote the same ideas. To -explain them fully to any one unfamiliar with Indian modes of thought -would be difficult anywhere, and impossible in a note; but their meaning is -pretty clear from the above sentences. Where in them, in the song, the -words <i>blessed</i>, <i>happy</i>, <i>peace</i>, and the words <i>gone out</i>, <i>ceased</i>, occur, <span class="smcap">NIBBUTA</span> -stands in the original in one or other of its two meanings; where in them the -words <i>Nirvāna</i>, <i>Nirvāna of Peace</i> occur, <span class="smcap">NIBBĀNAŊ</span> stands in the original. -<i>Nirvāna</i> is a lasting state of happiness and peace, to be reached here on earth -by the extinction of the ‘fires’ and ‘troubles’ mentioned in this passage.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_193" href="#FNanchor_193" class="label">193</a> - Literally, “The three Bhavas seemed like houses on fire.” The three -Bhavas are Existence in the Kāma-loka, and the Rūpa-loka and the Arūpa-loka -respectively: that is, existence in the worlds whose inhabitants are subject -to passion, have material forms, and have immaterial forms respectively.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_194" href="#FNanchor_194" class="label">194</a> -Literally, “about an ammaṇa (<i>i.e.</i> five or six bushels) of the large jasmine -and the Arabian jasmine.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_195" href="#FNanchor_195" class="label">195</a> -The Jātaka Commentary here referred to is, no doubt, the older commentary -in Elu, or old Siŋhalese, on which the present work is based.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_196" href="#FNanchor_196" class="label">196</a> -The word rendered league is <i>yojana</i>, said by Childers (Dictionary, s.v.) -to be twelve miles, but really only between seven and eight miles. See my -Ancient Coins and Measures, pp. 16, 17. The thirty yojanas here mentioned, -together with the thirty from Kapilavastu to the river Anomā, make together -sixty, or four hundred and fifty miles from Kapilavastu to Rājagaha, which -is far too much for the direct distance. There is here, I think, an undesigned -coincidence between Northern and Southern accounts; for the Lalita Vistara -(Chap. xvi. at the commencement) makes the Bodisat go to Rājagaha <i>viâ</i> -Vesāli, and this would make the total distance exactly sixty yojanas.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_197" href="#FNanchor_197" class="label">197</a> -These are the superhuman Snakes and Winged Creatures, who were supposed, -like the gods or angels, to be able to assume the appearance of men.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_198" href="#FNanchor_198" class="label">198</a> -Samāpatti.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_199" href="#FNanchor_199" class="label">199</a> -The Great Struggle played a great part in the Buddhist system of moral -training; it was the wrestling with the flesh by which a true Buddhist -overcame delusion and sin, and attained to Nirvāna. It is best explained by -its fourfold division into 1. Mastery over the passions. 2. Suppression of -sinful thoughts. 3. Meditation on the seven kinds of Wisdom (Bodhi-angā, -see ‘Buddhism’ p. 173); and 4. Fixed attention, the power of preventing -the mind from wandering. It is also called Sammappadhāna, Right Effort, -and forms the subject of the Mahā-Padhāna Sutta, in the Dīgha Nikāya. -The system was, of course, not worked out at the time here referred to; but -throughout the chronicle the biographer ascribes to Gotama, from the -beginning, a knowledge of the whole Buddhist theory as afterwards elaborated. -For to our author that theory had no development, it was Eternal and Immutable -Truth already revealed by innumerable previous Buddhas.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_200" href="#FNanchor_200" class="label">200</a> -The fruit of the Palmyra (Borassus Flabelliformis) has always three -seeds. I do not understand the allusion to a one-seeded Palmyra.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_201" href="#FNanchor_201" class="label">201</a> -Nāgas, Yakkhas and Supaṇṇas. The Yakkhas are characterized throughout -the Jātaka stories by their cannibalism; the female Yakkhas as sirens -luring men on to destruction. They are invisible till they assume human -shape; but even then can be recognized by their red eyes. That the Ceylon -aborigines are called Yakkhas in the Mahāvaŋsa probably results from a tradition -of their cannibalism. On the others, see above, p. 88.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_202" href="#FNanchor_202" class="label">202</a> -His acquisition of the Ten Perfections, or Cardinal Virtues, is described -above, pp. 54-58.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_203" href="#FNanchor_203" class="label">203</a> -Pubbe-nivāsa-ñāna, Dibba-cakkhu, and Paticca-samuppāda.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_204" href="#FNanchor_204" class="label">204</a> -Compare the Thirty-two Good Omens at the Buddha’s Birth, above, p. 64.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_205" href="#FNanchor_205" class="label">205</a> -The train of thought is explained at length in my “Buddhism,” pp. -100-112. Shortly, it amounts to this. The Unconscious has no pain: without -Consciousness, Individuality, there would be no pain. What gives men -Consciousness? It is due to a grasping, craving, sinful condition of heart. -The absence of these cravings is Nirvāna. Having reached Nirvāna, Consciousness -endures but for a time (until the body dies), and it will then no -longer be renewed. The beams of sin, the ridge-pole of care, give to the -house of individuality its seeming strength: but in the peace of Nirvāna -they have passed away. The Bodisat is now Buddha: he has reached -Nirvāna: he has solved the great mystery; the jewel of salvation sought -through so many ages has been found at last; and the long, long struggle -is over. -</p> -<p> -The following is Spence Hardy’s literal translation given in his “Manual -of Buddhism,” p. 180, where similar versions by Gogerly and Turnour will -be found: but they scarcely seem to me to express the inner meaning of -these difficult and beautiful verses:— -</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Through many different births</div> - <div class="verse">I have run (to me not having found),</div> - <div class="verse">Seeking the architect of the desire resembling house,</div> - <div class="verse">Painful are repeated births!</div> - <div class="verse"></div> - <div class="verse"> - -</div> - <div class="verse">O house-builder! I have seen (thee).</div> - <div class="verse">Again a house thou canst not build for me.</div> - <div class="verse">I have broken thy rafters,</div> - <div class="verse">Thy central support is destroyed.</div> - <div class="verse">To Nirvāna my mind has gone.</div> - <div class="verse">I have arrived at the extinction of evil-desire.</div> -</div></div></div> - -<p> -The figure of the house is found also in Manu (vi. 79-81); in the “Lalita -Vistara” (p. 107 of Foucaux’s Gya Tcher Rol Pa); and in the Ādi Granth -(Trumpp, pp. 215, 216, 471). The last passage is as follows:— -</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">A storm of divine knowledge has come!</div> - <div class="verse">The shutters of Delusion all are blown away—are there no longer;</div> - <div class="verse">The posts of Double-mindedness are broken down; the ridge-pole of spiritual Blindness is shattered;</div> - <div class="verse">The roof of Craving has fallen on the ground; the vessel of Folly has burst!</div> -</div></div></div> -</div> - -<div class="footnote"> - -<p><a id="Footnote_206" href="#FNanchor_206" class="label">206</a> -See above, p. 2. A similar explanation is here repeated in a gloss.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_207" href="#FNanchor_207" class="label">207</a> -Literally for four <i>asaŋkheyyas</i> and a hundred thousand <i>kalpas</i>.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_208" href="#FNanchor_208" class="label">208</a> -Anekakoṭi-sata-sahassā samāpattiyo samāpajjanto.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_209" href="#FNanchor_209" class="label">209</a> -Yamaka-pāṭihāriyaŋ; literally ‘twin-miracle.’ Comp. pp. 88, 193, of the -text, and Mah. p. 107. I am not sure of the meaning of the expression. -Bigandet, p. 93, has ‘performed a thousand wonders.’ Hardy, p. 181, omits -the clause; and Beal omits the whole episode. A gloss here adds that the -Buddha performed a similar miracle on three other occasions.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_210" href="#FNanchor_210" class="label">210</a> -The monks whose duty it is to learn by heart, repeat, and commentate -upon the seven books in the Abhidhamma Pitaka. See above, p. 78.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_211" href="#FNanchor_211" class="label">211</a> -<i>Vimutti.</i> Perhaps the clause should be rendered: Realizing the sweet -sense of salvation gained, and the Truth (Dhamma) may be used in contradistinction -to Abhidharma of the rest of the Scriptures.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_212" href="#FNanchor_212" class="label">212</a> -On these Ten Perfections, see above, pp. 15-18, and pp. 54-58.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_213" href="#FNanchor_213" class="label">213</a> -Taṇhā, Aratī, and Ragā.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_214" href="#FNanchor_214" class="label">214</a> -Dhammapada, verses 179, 180.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_215" href="#FNanchor_215" class="label">215</a> -See “Buddhism,” pp. 108-110.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_216" href="#FNanchor_216" class="label">216</a> -Ukkala to Majjhima-desa. The latter included all the Buddhist Holy -Land from the modern Pātnā to Allahabād. See above, p. 61, note.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_217" href="#FNanchor_217" class="label">217</a> -See above, p. 93.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_218" href="#FNanchor_218" class="label">218</a> -We have here an interesting instance of the growth of legend to authenticate -and add glory to local relics, of which other instances will be found in -“Buddhism,” p. 195. The ancient form of this legend, as found here, must<br /> -<span style="margin-left: 0.5em;">have arisen when the relics were still in Orissa. Both the Burmese and</span><br /> -Ceylonese now claim to possess them. The former say that the two merchants -were Burmese, and that the Dāgaba above referred to is the celebrated -sanctuary of Shooay Dagob (Bigandet, p. 101, 2nd ed.). The latter say that -the Dāgaba was in Orissa, and that the hair-relics were brought thence to -Ceylon in 490 <span class="smcap">A.D.</span>, in the manner related in the Kesa Dhātu Vaŋsa, and -referred to in the Mahā Vaŋsa. (See verses 43-56 of my edition of the 39th -chap. of the M. V. in the J. R. A. S. 1875.) The legend in the text is -found in an ancient inscription on the great bell at Rangoon (Hough’s -version in the Asiatic Researches, vol. xvi.; comp. Hardy, M. B. p. 183; -Beal, Rom. Leg.) p. 240.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_219" href="#FNanchor_219" class="label">219</a> -Isipatana, the hermitage in the Deer-forest close to Benares. See above, -p. 91.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_220" href="#FNanchor_220" class="label">220</a> -Tathāgato Sammāsambuddho.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_221" href="#FNanchor_221" class="label">221</a> -So called from his action on this occasion. See above, pp. 72, 73.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_222" href="#FNanchor_222" class="label">222</a> -That is, became free from the delusion of soul, from doubt, and from -belief in the efficacy of rites and ceremonies. “Buddhism,” pp. 95, 108.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_223" href="#FNanchor_223" class="label">223</a> -See above p. 89.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_224" href="#FNanchor_224" class="label">224</a> -Upāsakas; that is, those who have taken the Three Refuges and the vow -to keep the Five Commandments (“Buddhism,” pp. 139, 160).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_225" href="#FNanchor_225" class="label">225</a> -Tiṇṇo, crossed the ocean of transmigration.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_226" href="#FNanchor_226" class="label">226</a> -That is, the Four Paths, the Four Fruits thereof, Nirvāna, and the -Scriptures (or the Truth, Dhamma).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_227" href="#FNanchor_227" class="label">227</a> -The celebrated verse here referred to has been found inscribed several -times in the ruins of the great Dāgaba at Isipatana, and facsimiles are given -in Cunningham’s Archæological Reports, plate xxxiv. vol. i. p. 123. The -text is given by Burnouf in the Lotus de la Bonne Loi, p. 523; and in the -Mahā Vagga, pp. 40, 41. See also Hardy’s Manual, p. 196.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_228" href="#FNanchor_228" class="label">228</a> -Their then teacher.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_229" href="#FNanchor_229" class="label">229</a> -Or perhaps, “He formed the Corporation of the Disciples,” that is, the -Order of Mendicants.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_230" href="#FNanchor_230" class="label">230</a> -See above, p. 105. The Dhammapada Commentary, p. 334, has a -different account of the miracle performed on this occasion. It says he -made a jewelled terrace (ratana-caŋkamaŋ) in the sky, and walking up and -down in it, preached the Faith (Dhammaŋ).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_231" href="#FNanchor_231" class="label">231</a> -Mahā Sammata, the first king among men.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_232" href="#FNanchor_232" class="label">232</a> -Dhammapāla Jātaka.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_233" href="#FNanchor_233" class="label">233</a> -See above, p. 89.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_234" href="#FNanchor_234" class="label">234</a> -Canda-kinnara Jātaka.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_235" href="#FNanchor_235" class="label">235</a> -Mahādhammapāla Jātaka. See above, p. 126.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_236" href="#FNanchor_236" class="label">236</a> -This formula has been constantly found in rock inscriptions in India and -Ceylon over the ancient cave-dwellings of Buddhist hermits.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_237" href="#FNanchor_237" class="label">237</a> -Apaṇṇaka Jātaka.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_238" href="#FNanchor_238" class="label">238</a> -Literally, sat down on one side, avoiding the six improper ways of doing so.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_239" href="#FNanchor_239" class="label">239</a> -A famous haunt of lions in the Himālaya Mountains.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_240" href="#FNanchor_240" class="label">240</a> -Trust in the Buddha, in the Order, and in the Truth, which are the -’Three Gems.’</p></div> - -<div class="footnote"> - -<p><a id="Footnote_241" href="#FNanchor_241" class="label">241</a> -This last quotation is from Dhammapada, verses 188-192.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_242" href="#FNanchor_242" class="label">242</a> -See above, pp. 54-58, for an explanation of this.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_243" href="#FNanchor_243" class="label">243</a> -A gloss repeats these descriptions at somewhat greater length.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_244" href="#FNanchor_244" class="label">244</a> -That is, I think, between the persons in the story on the one hand, and -the Buddha and his contemporaries on the other: not, as Childers says (under -<i>anusandhi</i>), between the story and the maxim.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_245" href="#FNanchor_245" class="label">245</a> -The Buddhists had no prayer; their salvation consisting in a self-produced -inward change. This could be brought about in various ways, one -of which was the kind of meditation here referred to (<i>Kammaṭṭhāna</i>), leading -to a firm conviction of the impermanence of all finite things. As every road -leads to Rome, so any finite object may be taken as the starting-point from -which thought may be taken, by gradually increasing steps, near to the infinite; -and so acquire a sense of the proportion of things, and realize the -insignificance of the individual. The unassisted mind of the ignorant would -naturally find difficulty in doing this; and certain examples of the way in -which it might be done were accordingly worked out; and a disciple would -go to his teacher, and ask him to recommend which way he should adopt. -But the disciple must work out his own enlightenment.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_246" href="#FNanchor_246" class="label">246</a> -A successful <i>Kammaṭṭhāna</i>, a complete realization of the relation of the -individual to the great Sum of all things, will lead to that sense of brotherhood, -of humility, of holy calm, which is the “utmost aim,” viz. Nirvāna, and -involves, as its result, escape from transmigration.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_247" href="#FNanchor_247" class="label">247</a> -On this mode of politeness see above, p. 70.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_248" href="#FNanchor_248" class="label">248</a> -The reader will not take this too seriously. The old lady’s scorn turns -as easily here to irony as her gratitude above finds expression in flattery.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_249" href="#FNanchor_249" class="label">249</a> -What the Happy State is will perhaps best be understood from the -enumeration of its six divisions: 1. Faith. 2. Modesty. 3. Fear of -sinning. 4. Learning. 5. Energy. 6. Presence of Mind. This Happy -State can only be reached in a birth as a man. If being born as a man, one -neglects the salvation then within one’s reach, one may pass many ages in -other births before a “time of grace” comes round again. It is folly to -expect salvation in some other and future world; it can only be gained here, -and now.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_250" href="#FNanchor_250" class="label">250</a> -The introductory story to this Jātaka is used in Rogers’s <i>Buddhagosha’s -Parables</i>, pp. 61-68, as the introduction to a different Birth Story. Verse 25 -of the <i>Dhammapada</i> is said by the Commentator on that book (Fausböll, -p. 181) to have been spoken of Little Roadling, and it would fit very aptly -to the present story about him.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_251" href="#FNanchor_251" class="label">251</a> -Literally, “those subject to transmigration,” that is, those who are -not Arahats, whose natural desires have not given way before intense religious -conviction.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_252" href="#FNanchor_252" class="label">252</a> -<i>Taca-pañcaka-kammaṭṭhānaŋ</i>, a formula always repeated at the ordination -of a novice. The words of it will be found in Dickson’s <i>Upasampadā-Kammavācā</i>, -p. 7. Compare also the note above, p. 147.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_253" href="#FNanchor_253" class="label">253</a> -The Buddha is frequently represented in the later books as bringing the -world before his mind’s eye in the morning, and thus perceiving whom he -could benefit during the day.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_254" href="#FNanchor_254" class="label">254</a> -When the daily meal was to be served in the house of some layman, all -the monks invited went there as soon as the time was announced by the “call -of refection” being set up, and sat themselves down in the order of their -seniority.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_255" href="#FNanchor_255" class="label">255</a> -Little Roadling has now become an Elder, a monk of the higher of the -two grades.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_256" href="#FNanchor_256" class="label">256</a> -With this story compare Kathā Sarit Sāgarā, Book VI. vv. 29 and foll.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_257" href="#FNanchor_257" class="label">257</a> -Pronounce Choollacker with the accent on the first syllable.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_258" href="#FNanchor_258" class="label">258</a> -‘Uluŋka,’ half a cocoa-nut shell, the common form of cup or ladle among -the Indian poor.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_259" href="#FNanchor_259" class="label">259</a> -So called ironically, from the apt way in which he had learnt the lesson -taught him by Chullaka.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_260" href="#FNanchor_260" class="label">260</a> -Literally, “with a threefold knock,” which I take to mean that the -outside attendant announced them to another attendant, he to a third, and -the third attendant to their master. The latter thus appeared to be a man of -great consequence, as access to him was so difficult, and attended with so -much ceremony.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_261" href="#FNanchor_261" class="label">261</a> -That is, twice a thousand pieces from each of the hundred merchants. -But of course he should have paid out of this sum the price of the cargo. It -can scarcely be intended to suggest that his acuteness led him to go off without -paying for the cargo. The omission must be a slip of the story-teller’s.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_262" href="#FNanchor_262" class="label">262</a> -Compare Léon Feer in the <i>Journal Asiatique</i>, 1876, vol. viii. pt. ii. -pp. 510-525.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_263" href="#FNanchor_263" class="label">263</a> -The Bhatt’ Uddesika, or steward, was a senior monk who had the duty -of seeing that all the brethren were provided with their daily food. Sometimes -a layman offered to provide it (<i>e.g.</i> above, p. 162); sometimes grain, or -other food belonging to the monastery, was distributed to the monks by the -steward giving them tickets to exchange at the storehouse. The necessary -qualifications for the stewardship are said to be: 1. Knowledge of the -customs regulating the distribution. 2. A sense of justice. 3. Freedom -from ignorance. 4. Absence of fear. 5. Good temper.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_264" href="#FNanchor_264" class="label">264</a> -I am not sure that I have understood rightly the meaning of <i>vassagga</i>,—a -word of doubtful derivation, which has only been found in this passage. -Possibly we should translate: “The turn for the better rice has come to the -monk whose seniority dates from such and such a year, and the turn for the -inferior kind to the monk whose seniority dates from such and such a year.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_265" href="#FNanchor_265" class="label">265</a> -These lines are not in the printed text. But see the Corrigenda; and -Léon Feer, in the <i>Journal Asiatique</i> for 1876, p. 520.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_266" href="#FNanchor_266" class="label">266</a> -It was on the occasion related in the Introductory Story of this Jātaka, -and after he had told the Birth Story, that the Buddha, according to the -commentator on that work (Fausböll, pp. 302-305), uttered the 141st verse -of the Dhamma-padaŋ. The Introductory Story to No. 32, translated below -in this volume, is really only another version of this tale of the luxurious -monk.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_267" href="#FNanchor_267" class="label">267</a> -The elder brother is more advanced in his theology.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_268" href="#FNanchor_268" class="label">268</a> -The whole of this story, including the introduction, is found also, word -for word, in the commentary on the ‘Scripture Verses’ (Fausböll, pp. 302-305); -and the commentator adds that the Buddha then further uttered the -141st verse of that collection: -</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Not nakedness, not plaited hair, not dirt,</div> - <div class="verse">Not fasting oft, nor lying on the ground;</div> - <div class="verse">Not dust and ashes, nor vigils hard and stern,</div> - <div class="verse">Can purify that man who still is tossed</div> - <div class="verse">Upon the waves of doubt!</div> -</div></div></div> - -<p> -The same verse occurs in the Chinese work translated by Mr. Beal (The -’Dhammapada, etc.,’ p. 96). Another verse of similar purport has been -quoted above (p. 69), and a third will be found in <i>Āmagandha Sutta</i> (Sutta -Nipāta, p. 168, verse 11). The same sentiment occurs in the <i>Mahā-Bhārta</i>, -iii. 13445, translated in Muir’s ‘Metrical Translations from Sanskrit Writers,’ -p. 75, and in the Northern Buddhist work <i>Divyāvadāna</i> (Burnouf, Introduction -à l’Histoire du Bouddhisme Indien, p. 313).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_269" href="#FNanchor_269" class="label">269</a> -For Nos. 7 and 8, see respectively Bhaddasāla Jātaka, Book xii., and -Saŋvara Jātaka, Book xi.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_270" href="#FNanchor_270" class="label">270</a> -Comp. the Makhā-deva Sutta, No. 83 in the Majjhima Nikāya.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_271" href="#FNanchor_271" class="label">271</a> -See above, pp. 81-83.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_272" href="#FNanchor_272" class="label">272</a> -He is mentioned in the Mahāvaŋsa, p. 8, in a list of the legendary kings -of old.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_273" href="#FNanchor_273" class="label">273</a> -At p. 81, above, the same idea is put into the mouth of Gotama himself.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_274" href="#FNanchor_274" class="label">274</a> -<i>Ime kilese.</i> The use of the determinative pronoun implies that the king -is meant to refer to the particular imperfections known as <i>kilesā</i>. They are -acquisitiveness, ill-temper, dullness of perception, vanity, wrong views, doubt, -sloth, arrogance, want of self-respect, and want of respect for public opinion.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_275" href="#FNanchor_275" class="label">275</a> -The whole story is given below, in the Nimi Jātaka, Book xii.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_276" href="#FNanchor_276" class="label">276</a> -See the Translator’s ‘Buddhism,’ p. 65, and the authorities there quoted, -to which add Culla Vagga, VII. i. 1-4. The name Bhaddiya means the Happy -One, and the story has very probably arisen in explanation of the name.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_277" href="#FNanchor_277" class="label">277</a> -The word translated “Happiness” is also a name of Arahatship or -Nirvāna (that is, perfect peace, goodness, and wisdom).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_278" href="#FNanchor_278" class="label">278</a> -This story is founded on the similar story told of Bhaddiya (the same -Bhaddiya as the one mentioned in the Introductory Story) in the Culla Vagga, -VII. i. 5, 6. The next story but one (the Banyan Deer) is one of those -illustrated in the Bharhut sculptures. Both must therefore belong to the -very earliest period in Buddhist history.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_279" href="#FNanchor_279" class="label">279</a> -“The story of Devadatta,” adds a gloss, “as far as his appointment as -Abhimāra, will be related in the Khaṇḍahāla Jātaka, as far as his rejection as -Treasurer, in the Culla-haŋsa Jātaka, and as far as his sinking into the earth, -in the Samudda-vānija Jātaka in the 12th Book.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_280" href="#FNanchor_280" class="label">280</a> -See the translator’s ‘Buddhism,’ p. 76.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_281" href="#FNanchor_281" class="label">281</a> -This verse is quoted by the Dhammapada Commentator, p. 146, where the -Introductory Story is substantially the same, though differing in some details. -The first line of the verse is curious, as there is nothing in the fable about -righteousness or courtesy. It either belonged originally to some other tale, -or is made purposely in discord with the facts to hint still more strongly at -the absurdity of the worthy deer attempting to make human poetry.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_282" href="#FNanchor_282" class="label">282</a> -This Introductory Story is given also as the occasion on which v. 160 of -the Dhammapada was spoken (Fausböll, pp. 327 and foll.)</p></div> - -<div class="footnote"> - -<p><a id="Footnote_283" href="#FNanchor_283" class="label">283</a> -The thirty-two constituent parts will be found enumerated in the Khuddaka -Pāṭha, p. 3, and most of them are mentioned in the following verses, which -are not attributed to the ‘attractive’ young wife, and which sound wooden -enough after her spirited outburst. Possibly they are a quotation by this -commentator of some monkish rhymes he thinks appropriate to the occasion. -The whole of the conversation is omitted in the Dhammapada commentary. -</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Bound together by bones and sinews,</div> - <div class="verse">O’erspread with flesh and integument,</div> - <div class="verse">The body is hidden ‘neath its skin,—</div> - <div class="verse">It seems not as it really is!</div> - <div class="verse"></div> - <div class="verse"> - -</div> - <div class="verse">It is filled inside—the trunk is filled—</div> - <div class="verse">With liver, and with abdomen;</div> - <div class="verse">With heart and lungs, kidney and spleen;</div> - <div class="verse">With mucus, matter, sweat, and fat;</div> - <div class="verse">With blood, and grease, and bile, and marrow.</div> - <div class="verse"></div> - <div class="verse"> - -</div> - <div class="verse">And from each of its nine orifices</div> - <div class="verse">Impurity flows ever down:</div> - <div class="verse">Rheum from the eye, wax from the ear,</div> - <div class="verse">From the nose mucus, vomit from the mouth;</div> - <div class="verse">And bile and phlegm do both come out</div> - <div class="verse">From the perspiring, dirty frame.</div> - <div class="verse"></div> - <div class="verse"> - -</div> - <div class="verse">Its hollow head, too, is but filled</div> - <div class="verse">With the nerve-substance of the brain.</div> - <div class="verse">Yet the fool, whom dullness never leaves,</div> - <div class="verse">He thinks it beautiful and bright.</div> - <div class="verse"></div> - <div class="verse"> - -</div> - <div class="verse">The body causes endless ills;—</div> - <div class="verse">Resembles just a upas-tree;</div> - <div class="verse">The dwelling-place of all disease,</div> - <div class="verse">Is but a mass of misery.</div> - <div class="verse"></div> - <div class="verse"> - -</div> - <div class="verse">Were the inside of this body</div> - <div class="verse">Only visible without,</div> - <div class="verse">One would have to take a stick in hand</div> - <div class="verse">To save oneself from crows and dogs!</div> - <div class="verse"></div> - <div class="verse"> - -</div> - <div class="verse">Evil-smelling and impure,</div> - <div class="verse">The body’s like a filthy corpse;</div> - <div class="verse">Despised by those who’ve eyes to see,</div> - <div class="verse">It’s only praised by those who’re fools!</div> -</div></div></div> -</div> - -<div class="footnote"> - -<p><a id="Footnote_284" href="#FNanchor_284" class="label">284</a> -Literally reached the chief Fruit; the benefit resulting from the completion -of the last stage of the path leading to Nirvāna; that is, Nirvāna -itself. It is a striking proof of the estimation in which women were held -among the early Buddhists, that they are several times declared to have -reached this highest result of intellectual activity and earnest zeal. Compare -the Introductory Story to Jātaka No. 234.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_285" href="#FNanchor_285" class="label">285</a> -<i>Bos Grunniens.</i></p></div> - -<div class="footnote"> - -<p><a id="Footnote_286" href="#FNanchor_286" class="label">286</a> -See ‘Buddhism,’ pp. 139, 140.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_287" href="#FNanchor_287" class="label">287</a> -Quoted by the Dhammapada commentator, p. 329.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_288" href="#FNanchor_288" class="label">288</a> -The two previous lines should belong, I think, to the explanatory -comment.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_289" href="#FNanchor_289" class="label">289</a> -The story of <i>Raṭṭhapāla</i> is given in the Sutta of that name, translated -by Gogerly, J. C. A. S., 1847-1848, p. 95. The same plan was followed by -<i>Sudinna</i> as related in the Pārājikaŋ, and translated by Coles, J. C. A. S., -1876-1877, p. 187.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_290" href="#FNanchor_290" class="label">290</a> -This is the third of the Thirteen just alluded to.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_291" href="#FNanchor_291" class="label">291</a> -“’Eight-hoofed,’ two hoofs on each foot,” explains the commentator. -See note on p. 223.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_292" href="#FNanchor_292" class="label">292</a> -This amusing Introductory Story will scarcely bear translating.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_293" href="#FNanchor_293" class="label">293</a> -The verse is very obscure, and the long commentary does not make it -clearer. “To keep in any posture that he likes” is literally “having three -postures—master of three postures.” “Most swift” is in the original “eight-hoofed.” -If “eight-hoofed” means “with two hoofs on each foot,” as the -commentator thinks, where would be the peculiarity so creditable to the -obedient learner? The last line in the test is so corrupt that the commentator -can only suggest three contradictory and improbable explanations. If one -could venture to read <i>chavaŋ kalāhati bhoti</i>, one might render, “My nephew, -lady, can counterfeit a corpse.” Mr. Trenckner has been good enough to -send me the following suggested translation, “The deer, the threefold -cunning (?) fertile in expedients, the cloven-footed, who goes to drink at -midnight (!?) (don’t fear for him), lying on one ear, panting on the ground, -my nephew, by the six tricks he knows will dodge (the hunter).”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_294" href="#FNanchor_294" class="label">294</a> -Compare the Fable of the Two sides of the Shield.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_295" href="#FNanchor_295" class="label">295</a> -That is, by the production at their death of angels as the result of their -Karma.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_296" href="#FNanchor_296" class="label">296</a> -That is, in seeking after what they think is salvation (safety from the -wrath of a god), fools practise rites and harbour delusions which become -spiritual bonds. Death to oneself, and spiritual rebirth, is the only true -salvation. The whole parable is a play on the word “<i>Mutti</i>,” which means -both salvation, and the performance of, the being delivered from, a vow.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_297" href="#FNanchor_297" class="label">297</a> -Any one who has seen the restlessness of monkeys in the safe precincts of -a Buddhist monastery (or even in the monkey-house at the Zoological -Gardens) will appreciate the humour of this description. The Bharhut -sculptor, too, has some capital monkeys sitting, like good little boys, and -listening to the Bodisat.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_298" href="#FNanchor_298" class="label">298</a> -This solemn appeal to a former good action, if it be true, is often -represented as working a miracle, and is called <i>saccakiriyā</i>, <i>i.e.</i> “truth-act.” -Childers properly compares 2 Kings i. 10: “If I be a man of God, then -let fire come down from heaven, and consume thee and thy fifty. And there -came down fire from heaven and consumed him and his fifty.” But the -miracle, said in the Buddhist scriptures to follow on an appeal of this kind, is -usually, as in this case, an assistance to some one in distress. On the Perfections, -see above, pp. 54 to 58.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_299" href="#FNanchor_299" class="label">299</a> -This seems to be a gloss, as the writer adds, “He could not have stopped -at that point; so it should not thus be understood.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_300" href="#FNanchor_300" class="label">300</a> -On this story, see the translator’s “Buddhism,” pp. 196-198.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_301" href="#FNanchor_301" class="label">301</a> -On this story, see below, Jātaka No. 35.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_302" href="#FNanchor_302" class="label">302</a> -This verse is quoted by the Dhammapada Commentator, Fausböll, p. 147.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_303" href="#FNanchor_303" class="label">303</a> -The Commentator on the “Scripture Verses” (p. 331), says that it was -at the end of this story that the Buddha uttered the 162nd verse of that -Collection—“He who exceeds in wickedness makes himself such as his -enemy might desire, (dragging himself down) as the creeper the tree which it -has covered.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_304" href="#FNanchor_304" class="label">304</a> -Literally, of the Agatis (things of which a judge, and especially a king, -sitting as judge, ought not to be guilty); they are four in number, partiality, -ill-will, ignorance, and fear.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_305" href="#FNanchor_305" class="label">305</a> -See the last Introductory Story.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_306" href="#FNanchor_306" class="label">306</a> -A title of honour given to Sāriputta.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_307" href="#FNanchor_307" class="label">307</a> -This is verse No. 285 of the ‘Scripture Verses,’ <i>àpropos</i> of which the -commentator tells the same story as is told here.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_308" href="#FNanchor_308" class="label">308</a> -This Introductory Story is also told as the introduction to Jātakas -Nos. 141 and 184.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_309" href="#FNanchor_309" class="label">309</a> -A “Rogue elephant” is a well-known technical term for a male who -has been driven out of the herd, and away from the females, by a stronger -than himself; or for a male, who, in the rutting season, has lost his self-command. -Such elephants, however gentle before, become exceedingly -vicious and wanton.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_310" href="#FNanchor_310" class="label">310</a> -Literally Samaṇa-Brāhmans, the Samaṇas, or Self-conquering Ones, being -those who have given up the world, and devoted themselves to lives of self-renunciation -and of peace. Real superiority of caste—true Brāmanship—is -the result, not of birth, but of self-culture and self-control. The Samaṇas -are therefore the true Brāhmans, ‘Brāhmans by saintliness of life.’ The -Samaṇas were not necessarily Buddhists, though they disregarded the rites -and ceremonies inculcated by the Brāhmans. It would not have answered -the king’s purpose to send Brāhmans: who are distinguished throughout the -Jātakas, not by holiness of life, but by birth; and who would be represented -as likely to talk, not of righteousness, but of ritual. I cannot render the -compound, therefore, by ‘Samaṇas <span class="smcap">AND</span> Brāhmans,’ and I very much doubt -whether it ever has that meaning (but see Childers <i>contra</i>, under <i>Samaṇa</i>). -It certainly never has the sense of ‘Samaṇas <span class="smcap">OR</span> Brāhmans.’ It was an early -Buddhist idea that the only true Samaṇas were those members of the Order -who had entered the Noble Path, and the only true Brāhmans those who had -reached to the goal of the Noble Path, that is, to Nirvāna. See Mahā -Parinibbana Sutta, p. 58.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_311" href="#FNanchor_311" class="label">311</a> -Perhaps ‘Woman-face’ would be a more literal rendering of the word -<i>Mahilā-mukha</i>. But as the allusion is evidently to the elephant’s naturally -gentle character, I have rendered the expression by ‘Girly-face.’ The exaggeration -in this story is somewhat too absurd for Western tastes.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_312" href="#FNanchor_312" class="label">312</a> -So at p. 121 of the Mahāvaŋsa the king sends Mahinda to find out why -the state elephant refused his food. Mahinda finds the motive to be that -the elephant wants a <i>Dāgaba</i> to be built; and the king, “who always gratified -the desires of his subjects,” had the temple built at once! The author -of the Mahāvaŋsa must often have heard the Jātaka stories told, and this -among the number.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_313" href="#FNanchor_313" class="label">313</a> -<i>Note by the Commentator.</i> “This so-called enforcing (or illustrating) the -story by a discourse on the Four Truths is to be understood at the end of -every Jātaka; but we only mention it when it appears that it was blessed (to -the conversion of some character in the Introductory Story).”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_314" href="#FNanchor_314" class="label">314</a> -These “Six” are noted characters in Buddhist legend. They are six -bad monks, whose evil deeds and words are said to have given occasion to -many a “bye-law,” if one may so say, enacted in the Vinaya Pitaka for the -guidance of the members of the Buddhist Order of Mendicants.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_315" href="#FNanchor_315" class="label">315</a> -This was a December festival, held to celebrate the close of the season -of WAS, the four (or, according to some authorities, three) months of rainy -weather, during which the members of the Order had to stay in one place. -The Buddha had spent WAS among the angels—not, of course, that he cared -to go to heaven for his own sake, but to give the ignorantly happy and -deluded angels an opportunity of learning how to forsake the error of their -ways. In a subsequent form of this curious legend, whose origin is at present -unknown, he is said to have descended into hell with a similar object. See -Professor Cowell in the <i>Indian Antiquary</i> for 1879.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_316" href="#FNanchor_316" class="label">316</a> -It will be observed that the old woman’s ‘Blackie’ could understand -what was said to him, and make his own meaning understood; but he could -not speak.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_317" href="#FNanchor_317" class="label">317</a> -If <i>Muṇika</i>, the name of the Pig, is derived from the root MAR (B. R. -No. 2)—as I think it must be, in spite of the single ṇ—it is a verbal noun -derived from a past participle, meaning ‘cut into small pieces.’ The idea is -doubtless of the small pieces of meat used for curry, as the Indians had no -sausages. I could not dare to coin such a word as ‘Curry-bit-ling,’ and -have therefore preserved the joke by using a word which will make it intelligible -to European readers. -</p> -<p> -This well-told story is peculiarly interesting as being one of those Indian -stories which have reached Europe independently of both the ‘Kalilag and -Dimnag’ and the ‘Barlaam and Josaphat’ literature. Professor Benfey -(pp. 228-229 of his Introduction to the Pañca Tantra) has traced stories -somewhat analogous throughout European literature; but our story itself is, -he says, found almost word for word in an unpublished Hebrew book by -Berachia ben Natronai, only that two donkeys take the place of the two oxen. -Berachia lived in the twelfth or thirteenth century, in Provence. -</p> -<p> -One of the analogous stories is where a falcon complains to a cock, that, -while he (the falcon) is so grateful to men for the little they give him that -he comes and hunts for them at their beck and call, the cock, though fed up -to his eyes, tries to escape when they catch him. “Ah!” replies the cock, -“I never yet saw a falcon brought to table, or frying in a pan!” (Anvar i -Suhaili, p. 144; Livre des Lumières, p. 112; Cabinet des Fées, xvii. 277; -Bidpai et Lokman, ii. 59; La Fontaine, viii. 21). Among the so-called -Æsop’s Fables is also one where a calf laughs at a draught ox for bearing -his drudgery so patiently. The ox says nothing. Soon after there is a feast, -and the ox gets a holiday, while the calf is led off to the sacrifice (James’s -Æsop, No. 150). -</p> -<p> -Jātaka No. 286 is the same story in almost the same words, save (1) that -the pig’s name is there <i>Sālūha</i>, which means the edible root of the water-lily, -and might be freely rendered ‘Turnips’; and (2) that there are three verses -instead of one. As special stress is there laid on the fact that ‘Turnips’ was -allowed to lie on the <i>heṭṭhā-mañca</i>, which I have above translated ‘sty,’ it is -possible that the word means the platform or seat in front of the hut, and -under the shade of the overhanging eaves,—a favourite resort of the people -of the house.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_318" href="#FNanchor_318" class="label">318</a> -The following tale is told, with some variations, in the course of the -commentary on verse 30 of the Dhammapada (pp. 186 and foll.); but the -Introductory Story is there different.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_319" href="#FNanchor_319" class="label">319</a> -The commentator on the “Scripture Verses” adds an interesting point—that -there was an inscription on the pinnacle, and that the Bodisat put up a -stone seat under a tree outside, that all who went in might read the letters, -and say, “This hall is called the Hall of Piety.”</p></div> - -<div class="footnote"> - -<p><a id="Footnote_320" href="#FNanchor_320" class="label">320</a> -The “Scripture Verses” commentator (p. 189) avoids the curious -abruptness of this rather unkind remark by adding that the reason for this -was that Well-born’s being the Bodisat’s niece and servant, she thought she -would share in the merit of <i>his</i> part in the work.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_321" href="#FNanchor_321" class="label">321</a> -Vejayanta. Compare what is said above, p. 97, of Māra’s <i>vāhana</i>, -Giri-mekhala.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_322" href="#FNanchor_322" class="label">322</a> -That is, his own angels and those of the archangel Brahma.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_323" href="#FNanchor_323" class="label">323</a> -In this story we have a good example of the way in which the current -legends, when adopted by the Buddhists, were often so modified as to teach -lessons of an effect exactly contrary to those they had taught before. It is -with a touch of irony that Sakka is made to conquer the Titans, not by might, -but through his kindness to animals.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_324" href="#FNanchor_324" class="label">324</a> -See above, p. 178.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_325" href="#FNanchor_325" class="label">325</a> -How this was done, and the lasting feud which the election gave rise to -between the owl and the crow, is told at length in Jātaka No. 270. The -main story in Book III. of the Pañca Tantra is founded on this feud.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_326" href="#FNanchor_326" class="label">326</a> -This fable forms one of those illustrations of which were carved in bas -relief round the Great Tope at Bharhut. There the fair gosling is represented -just choosing the peacock for her husband; so this tale must be at -least sixteen hundred years old. The story has not reached Europe; but it is -referred to in a stanza occurring in, according to Benfey, the oldest recension -of the Pañca Tantra contained in the Berlin MS. See Benfey, i. § 98, -p. 280; and Kahn, ‘Sagwissenschaftliche Studien,’ p. 69. -</p> -<p> -The word <i>Haŋsa</i>, which I have here translated Goose, means more -exactly a wild duck; and the epithet ‘<i>Golden</i>’ is descriptive of its beauty of -colour. But the word Haŋsa is etymologically the same as our word Goose -(compare the German Gans); and the epithet ‘<i>golden</i>,’ when applied to a -goose, being meaningless as descriptive of outward appearance, gave rise to -the fable of the Goose with the Golden Eggs. The latter is therefore a true -’myth,’ born of a word-puzzle, invented to explain an expression which had -lost its meaning through the progress of linguistic growth.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_327" href="#FNanchor_327" class="label">327</a> -Professor Benfey, in the Introduction to his Pañca Tantra (vol. i. p. 304), -and Professor Fausböll in the Journal of the Royal Asiatic Society for 1870, -have dealt with the history of this story. It has not been found in Europe, -but occurs in somewhat altered form in the Mahā-bhārata (Book V. vv. 2455 -and foll.), in the first Book of the Hitopadesa, and in the second Book of the -Pañca Tantra. The Buddhist story is evidently the origin of the others.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_328" href="#FNanchor_328" class="label">328</a> -This story has several points of affinity with the one above, No. 13 -(pp. 211-213), on the stag who came to his death through his thoughtless -love for the roe.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_329" href="#FNanchor_329" class="label">329</a> -See above, p. 235.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_330" href="#FNanchor_330" class="label">330</a> -Bheṇḍuka.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_331" href="#FNanchor_331" class="label">331</a> -It is difficult to convey the impression of the mystic epithet here used -of fire. <i>Jātaveda</i> must mean “he who possesses (or perhaps possesses the -knowledge of) all that is produced.” It is used not infrequently in the Vedic -literature as a peculiarly holy and mystical epithet of Agni, the personification -of the mysterious element of fire, and seems to refer to its far-reaching, all-embracing -power.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_332" href="#FNanchor_332" class="label">332</a> -This story is referred to as one of the ‘kalpa-enduring miracles’ in -Jātaka No. 20 above, p. 235.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_333" href="#FNanchor_333" class="label">333</a> -See above, p. 130.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_334" href="#FNanchor_334" class="label">334</a> -See the translator’s ‘Buddhism,’ pp. 108 and 174-177 (2nd edition).</p></div> - -<div class="footnote"> - -<p><a id="Footnote_335" href="#FNanchor_335" class="label">335</a> -This Birth Story, with the same Introductory Story, is found, in nearly -identical terms, in the Culla Vagga (vi. 6). The story, therefore, is at least -as old as the fourth century <span class="smcap">B.C.</span> Jātaka No. 117 is also called the Tittira -Jātaka.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_336" href="#FNanchor_336" class="label">336</a> -This fable is a great favourite. It was among those translated into the -Syriac and Arabic, and has been retained in all the versions of the Kalila -and Dimna series, while it occurs in the Arabian Nights, and in the story-books -of the Northern Buddhists and of the Hindus. It has been already -traced through all the following story-books (whose full titles, and historical -connexion, are given in the Tables appended to the Introduction to this -volume). -</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Kalilag und Dimnag, pp. 12, 13.</div> - <div class="verse">Sylvestre de Sacy, chapter v.</div> - <div class="verse">Wolf, vol. i. p. 41.</div> - <div class="verse">Anvār i Suhaili, p. 117.</div> - <div class="verse">Knatchbull, pp. 113-115.</div> - <div class="verse">Symeon Seth (Athens edition), p. 16.</div> - <div class="verse">John of Capua, c. 4 b.</div> - <div class="verse">’Ulm’ German text, D. V. b.</div> - <div class="verse">The Spanish version, xiii. 6.</div> - <div class="verse">Firenzuola, p. 39.</div> - <div class="verse">Doni, p. 59.</div> - <div class="verse">Livre des Lumières, p. 92.</div> - <div class="verse">Cabinet des Fées, xvii. p. 221.</div> - <div class="verse">Livre des Merveilles (du Meril in a note to Batalo, p. 238).</div> - <div class="verse">Contes et Fables Indiennes de Bidpai et de Lokman, i. p. 357.</div> - <div class="verse">La Fontaine, x. 4.</div> - <div class="verse">Arabian Nights (Weil, iv. 915).</div> - <div class="verse">Pañca Tantra, i. 7 (comp. ii. 58).</div> - <div class="verse">Hitopadesa, iv. 7 (Max Müller. p. 118).</div> - <div class="verse">Kathā Sarit Sāgara Tar. lx. 79-90.</div> - <div class="verse">Dhammapada, p. 155.</div> -</div></div></div> - -<p> -Professor Benfey has devoted a long note to the history of the story (Introduction -to the Pañca Tantra, i. 174, § 60), and I have only succeeded in -adding, in a few details, to his results. The tale is told very lamely, as -compared with the Pāli original, in all those versions I have been able to -consult. It is strange that so popular a tale was not included by Planudes or -his successors in their collections of so-called Æsop’s Fables.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_337" href="#FNanchor_337" class="label">337</a> -In the so-called Æsop’s Fables are several on the text that a haughty -spirit goeth before a fall; for instance, ‘The Charger and the Ass,’ ‘The -Bull and the Frog,’ and ‘The Oats and the Reeds’; but this is the only story -I know directed against the pride arising from the temporary possession of -wealth.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_338" href="#FNanchor_338" class="label">338</a> -It is a great breach of etiquette for an inferior to remain in any place -above that where his superior is.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_339" href="#FNanchor_339" class="label">339</a> -One who has the power of gaining salvation for himself; but not of -giving others the knowledge of it. The Birth Story to which this is an Introduction -is about a gift to a Pacceka Buddha.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_340" href="#FNanchor_340" class="label">340</a> -<i>Ariya-puggalas</i>, the persons who, by self-culture and self-control, have -entered respectively on the Four Stages, and have reached the Four Fruits of -the Noble Eightfold path.</p></div> - -<div class="footnote"> - -<p><a id="Footnote_341" href="#FNanchor_341" class="label">341</a> -This story is quoted in ‘Strange Stories from a Chinese Studio,’ translated -by Herbert A. Giles, vol. i. p. 396.</p></div></div> - -<div class="transnote"> -<h3>Transcriber's Notes</h3> - -<p>Obvious typographical errors and inconsistencies have been silently -corrected. Hyphenation and diacritics have been standardised, but other -variations in spelling and punctuation remain unchanged.</p> - -<p>Ditto signs have been replaced with the intended text.</p> -</div> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Buddhist birth stories: or, Jataka -tales, Volume 1, by V. 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