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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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Grammar.--Part III. Their Origin, Location, -Numbers, Creed, Customs, Character, and Condition, with a General -Description of the Climate they dwell in.--Appendix. - -SECTION II.--On Himalayan Ethnology.--I. Comparative Vocabulary of -the Languages of the Broken Tribes of Népál.--II. Vocabulary of the -Dialects of the Kiranti Language.--III. Grammatical Analysis of the -Váyu Language. The Váyu Grammar.--IV. Analysis of the Báhing Dialect -of the Kiranti Language. The Báhing Grammar.--V. On the Váyu or Háyu -Tribe of the Central Himaláya.--VI. On the Kiranti Tribe of the Central -Himaláya. - - -_CONTENTS OF VOL. II._ - -SECTION III.--On the Aborigines of North-Eastern India. Comparative -Vocabulary of the Tibetan, Bódó, and Gáró Tongues. - -SECTION IV.--Aborigines of the North-Eastern Frontier. - -SECTION V.--Aborigines of the Eastern Frontier. - -SECTION VI.--The Indo-Chinese Borderers, and their connection with -the Himalayans and Tibetans. Comparative Vocabulary of Indo-Chinese -Borderers in Arakan. Comparative Vocabulary of Indo-Chinese Borderers -in Tenasserim. - -SECTION VII.--The Mongolian Affinities of the Caucasians.--Comparison -and Analysis of Caucasian and Mongolian Words. - -SECTION VIII.--Physical Type of Tibetans. - -SECTION IX.--The Aborigines of Central India.--Comparative Vocabulary -of the Aboriginal Languages of Central India.--Aborigines of the -Eastern Ghats.--Vocabulary of some of the Dialects of the Hill and -Wandering Tribes in the Northern Sircars.--Aborigines of the Nilgiris, -with Remarks on their Affinities.--Supplement to the Nilgirian -Vocabularies.--The Aborigines of Southern India and Ceylon. - -SECTION X.--Route of Nepalese Mission to Pekin, with Remarks on the -Water-Shed and Plateau of Tibet. - -SECTION XI.--Route from Káthmándú, the Capital of Nepâl, to Darjeeling -in Sikim.--Memorandum relative to the Seven Cosis of Nepâl. - -SECTION XII.--Some Accounts of the systems of Law and Police as -recognised in the State of Nepâl. - -SECTION XIII.--The Native Method of making the Paper denominated -Hindustan, Népálese. - -SECTION XIV.--Pre-eminence of the Vernaculars; or, the Anglicists -Answered: Being Letters on the Education of the People of India. - - -Third Edition, Two Vols., post. 8vo, pp. viii.-268 and viii.-326, -cloth, price 21s. - -THE LIFE OR LEGEND OF GAUDAMA, THE BUDDHA OF THE BURMESE. 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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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