The Jataka, or Stories of the Buddha's Former Births

Pali canon Jataka tales, c. 4th century BCE-5th century CE fixation · E. B. Cowell (ed.), The Jataka, or Stories of the Buddha's Former Births, Vols. I-II (1895) · Public domain (US; published 1895) · uncorrected OCR — being verified against the scan

Book I

Treasure trove

No. 1.

APANNAKA-JATAKA,

[95.] This 2 discourse regarding Truth was delivered by the Blessed One, wliile
he was dwelling in the Great Monastery at Jetavana near Savatthi.

But who, 3'ou ask, was it that led up to this tale ?

Well; it was the Treasurer's five hundred friends, disciples of the soplii.sts'l

For, one day Anatha-pindika* the Treasurer, took his friends the five luuidred
disciples of other schools, and went off with them to Jetavana, whither also he
had a great store brought of garlands, perfumes, and unguents, together with
oil, honey, molasses, cloths, and cloaks. After due salutation to the Blessed
One, he made his offering to him of the garlands and the like, and handed over
to the Order of the Brethren the medicinal oil and so forth together with the
cloths ; and, this done, he took his seat on one side eschewing the six faults in

1 The canonical text of the Jiitaka book, which consists exchisively of <juthds or
stanzas, is divided into ' books,' or niputas, according to the number of gdthds. The
present volume contains the 150 stories which iUustrate, and form the commentary of,
a single gdthd in each case, and compose the first book. The later books contain an
increasing number of [idthds and a decreasing number of stories : e.g. the second book
contains 100 two-gathfi stories, the third book 50 three-gfitha stories, and so on. The
total number of the books or nipdtas is 22, 21 of which form tlie text of the five
published volumes of the Pali text. The nipdtas are subdivided into vagijdx, or sets of
about 10 stories, named as a rule after their first story. It has not been thought
desirable to cumber the translation with these subdivisions.

2 The Introductory Story usually begins by quoting, as a catchword, the first words
of the subsequent gdtJid.

' Literally 'sectaries'; but usually translated 'heretics,' a term which has come to
have too theological a connotation to be applicable to pliilosophcrs. The six rivals
with whom Gotama had chiefly to compete were Pfirana Kassapa, Makkhali Gosfila,
Ajita Kesa-kambali, Pakudha Kaccfiyana, Sanjaya Belatthi-putta, and Nigantlia
Nata-putta (see, e.g., the SdmaHilaphala Sittta in the D'igha Nikdya, Vol. i. p. 47).

* This is a surname, meaning literally 'feeder of the poor.' His ordinary name
was Sudatta. See the account in the Vinaya (CuUavagga, vi. 4, 'J) of how he bought
from Prince Jeta the latter's grove for as much money as would pave the ground, and
how be built thereon the Great Monastery for the Buddlia.

C. J, 1

The Jataka. Bool I.

sitting' down Likewise, those disciples of other schools sainted the Buddha, and
took their seats close bv the side of Anatha-pindika,— gazing upon the Master's
countenance •'lorious as' the full moon, upon his excellent presence endowed with
the sio-ns and^marks of Buddhahood and encompassed to a fathom's length with
light, and upon the rich glory that marks a Buddha, a glory which issued as it
were in paired garlands, pair upon pair. _ . xi -r, i

Then, though in thunderous tones as of a young lion roaring in the Ked
Valley or as of a storm-cloud in the rainy season, bringing down as it were the
Ganges of the Heavens i [96] and seeming to weave a chaplet of jewels,— yet m a
voice of eightfold perfection, the charm of which ravished the ear, he preached
to them the Truth in a discourse full of sweetness and bright with varied
be;iuty.

Tliey, after hearing the Master's discourse, rose up with hearts converted,
and with due salutation to the Lord of Knowledge, burst asunder the other
doctrines in which they had taken refuge, and betook themselves to the Buddha as
their refuge. Thenceforth without ceasing they used to go with Anatha-pindika,
carrying in their hands perfumes and garlands and the like, to hear the Truth in
the Monastery ; and they abounded in charity, kept the Commandments, and kept
the weekly fast-day.

Now the Blessed One went from Savatthi back to Riljagaha again. As soon
as the Buddha had gone, they burst asunder their new foith, and returning to
the other doctrines as their refuge, reverted to their original state.

After some seven or eight "months' stay, the Blessed One came back to
Jetavana. Once again too did Anatha-pindika come with those friends of his to
the Master, make his salutation and offering of perfumes and the like, and take
his seat on one side. And the friends also saluted the Blessed One and took
their seats in like manner. Then did Anatha-pindika tell the Blessed One how,
when the Buddha had departed on his alms-pilgrimage, his friends had forsaken
their refuge for the old doctrines again, and had reverted to their original
state.

Opening the lotus of his mouth, as though it were a casket of jewels, scented
with scents divine and filled with divers perfumes by virtue of his having ever
spoken aright throughout myriad reons, the Blessed One made his sweet voice
come forth, as he enquired : — "Is the report true that you, discijiles, have forsaken
the Three Refuges ^ for the refuge of other doctrines?"

And when they, unable to conceal the fact, had confessed, saying, "It is true.
Blessed One," then said the Master, "Disciples, not between the bounds of hell-'
below and the highest heaven above, not in all the infinite worlds that stretch
right and left, is there the equal, much less the superior, of a Buddha in the
excellences which spring from obeying the Commandments and from other
Aartuous conduct."

Then he declared to them the excellences of the Three Gems as they are
revealed in the sacred texts, the following amongst the number, — "Of all creatures.
Brethren, whether footless &c., of these the Buddha is the chief"; "Whatsoever
riches there be in this or in other worlds &c."; and "Verily the chief of the
faithful &c." Thence he went on to say: — "No disciples, male or female, who
seek refuge in the Three Gems that are endowed with such peerless excellences,
are ever reborn into hell and the like states; but, released from all rebirth
into states of suffering, they pass to the Realm of Devas and there receive great
glory. Therefore, in forsaking such a refuge for that offered by other doctrines,
you have gone astray."

' i.e. the Milky Way.

2 i.e. the Buddha, the Truth he preached, and the Brotherhood he founded. Infra
this triad is spoken of as the 'Three Gems.'

3 Strictly speaking Buddhism knows no hells, only purgatories, which— though
places of torment— are temporary and educational.

iVo. 1. 3

(Aud here the following sacred texts should be cited to make it clear that

none who, to find release and the supreme good, have .souglit refuge in tlio 'I'lircf
Gems, shall be reborn into states of suffering: —

[97] Those who have refuge in the Buddha found.

Shall not ])ass hence to states of sutfering ;
Straightway, when they shall quit their human fi'ame,
A Deva-form these faithful ones shall fill'.

Those who have refuge in the Doctrine found
&c., &c.

Those who have refuge in the Oi'der found
&c., &c.

They're manifold the refuges men seek,
— The mountain peak, the forest's solitude,

{and so on down to)

When he this refuge shall have sought and found,
Entire release is his from every paiu.)-

But the Master did not end his teaching to them at this ]ioint; for he went
on to say: — "Disciples, meditation on the thought of the Buddha, meditation on
the thought of the Truth, meditation on the thought of the Brotherhood, tliis it
is that gives Entry to and Fruition of the First, the Second, the Third, and tlie
Fourth Paths to Bliss''." And when he had preached the Truth to them in these
and other ways, he said, " In forsaking such a refuge as this, you have gone
astray."

(And here the gift of the several Paths to those who meditate on the thought
of the Buddha and so forth, should be made clear by such scriptures as the
following: — "One thing there is, Brethren, which, if practised and developi^d,
conduces to utter loathing of the world's vanities, to the cessation of passion, to
the end of being, to peace, to insight, to enlightenment, to Nirvana. What is
this one thing ? — The meditation on tlie thought of the Buddha.")

When he had thus exhorted the disciples, the Blessed One said, — "So too in
times past, disciples, the men who jumped to the fatuous conclusion tliat wliat
was no refuge was a real refuge, fell a prey to goblins in a demon-haunted wilder-
ness and were utterly destroyed; whilst the men who clave to tlie absolute
and indisputable truth, prospered in the selfsame wilderness." And when he
had said this, he became silent.

Then, rising up from his seat and saluting the Blessed One, the layman
Anatha-pindika burst into praises, and with clasped hands raised in reverence to
his forehead, spoke thus: — "It is clear to us. Sir, that in these i)resent days
these disciples were led by error into forsaking the supreme refuge. But the
l>ygone destruction of those opinionated ones in tlie demon-haunted wilderness,
and the prospering of the men who clave to the truth, are liidden from us and
known only to you. [98] May it please the Blessed One, as though causing tin-
full moon to rise in the sky, to make this thing clear to us."

1 The word (leva, which I have retained in its Pah form, means an ' an^'ol,' latlu r
than a 'god,' in the god-less creed of the Buddhist. See hereon Rhys Davids in liis
'Buddhist Suttas,' page 162.

- Dhammapada, v. 188—192. ^ See note on p. 8.

1—2

The JdtaJca. Booh I.

Then said the Blessed One:— "It was solely to brush away the worlds
difficulties that by the display of the Ten Perfections! through myriad aeons
I won omniscience. Give ear and hearken, as closely as if you were filling a tube
of gold with lion's marrow." . xi, xu- i.i, 4.

Havinc^ thus excited the Treasurer's attention, he made clear the thing that
re-birth had concealed from them, as though he were releasing the full moon
from the upper air, the birthplace of the snows.

Once on a time in the city of Benares in the Kasi country there was
a kin'' named Brahmadatta. In those days the Bodhisatta was born into
a merchant's family, and growing up in due course, used to journey about
trading with five hundred carts, travelling now from east to west and
now from west to east. There was also at Benares another young mer-
chant, a stupid blockhead, lacking resource.

Now at the time of our story the Bodhisatta had loaded five hundred
carts with costly wares of Benares and had got them all ready to start.
And so had the foolish young merchant too. Thought the Bodhisatta,,
"If this foolish young merchant keeps me company all along, and the
thousand carts travel along together, it will be too much for the road ; it
will be a hard matter to get wood, water, and so forth for the men, or
grass for the oxen. Either he or I must go on first." So he sent for the
other and laid his view before him, saying, "The two of us can't travel
together; would you rather go first or last?" Thought the other, "There
will be many advantages if I go on first. I shall have a road which is not
yet cut up ; my oxen will have the pick of the grass ; my men will have
the pick of the herbs for curry; the water will be undisturbed; and,
lastly, I shall fix my own price for the barter of my goods." Accordingly
he replied, " I will go first, my dear sir." [99]

The Bodhisatta, on the other hand, saw many advantages in going last,
for he argued thus to himself : — " Those who go first will level the road
where it is rough, whilst I shall travel along the road they have already
travelled; their oxen will have grazed off the coarse old grass, whilst
mine will pasture on the sweet young growth which will spring up in its
place ; my men will find a fresh growth of sweet hei'bs for curry where the
old ones have been picked ; where there is no water, the first caravan will
have to dig to supply themselves, and we shall drink at the wells they
dug. Haggling over prices is killing work ; whereas I, following later,
shall barter my wares at the prices they have already fixed." Accordingly,
seeing all these advantages, he said to the other, " Then go you first, my
dear sir."

! i.e. almsgiving, goodness, renunciation, wisdom, energy, patience, truth, resolution,
loving-kindness, and equanimity. (See the Cariya Pitaka, pp. 45 — 7 of the Pali text
edited by Dr Morris for the Pali Text Society) ; see also Jataka No. 35 &e.

No. 1. 5

"Very well, I will," said the foolish mercliant. Aiul hv yokoil his
carts and set out. Journeying along, he left human haljitations behind
him and came to the outskirts of the wilderness. (Now wildernesses are of
the five following kinds: — robber wildernesses, wild-beast wildernesses,
drought wildernesses, demon wildernesses, and famine wildernesses. The
first is when the way is beset by robbers ; the second is when the way is
beset by lions and other wild beasts ; the third is when there is no bathing
or water to be got ; the fourth is when the road is beset by demons ; and
the fifth is when no roots or other food are to be found. And in this
fivefold category the wilderness in question was both a drought, and a
demon, wilderness.) Accordingly this young merchant took great big
water-jars on his carts, and filling them with water, set out to cross
the sixty leagues of desert which lay before him. Now when he hud
reached the middle of the wilderness, the goblin who haunted it said
to himself, " 1 will make these men throw away their stock of water, and
devour them all when they are faint." So he [100] framed by his magic
power a delightful carriage drawn by pure white young bulls. With a
retinue of some ten or twelve goblins bearing bows and quivers, swords
and shields, he rode along to meet them like a mighty lord in this carriage,
with blue lotuses and white water-lilies wreathed round his head, with wet
hair and wet clothes, and with muddy carriage-wheels. His attendants,
too, in front and rear of him went along with their hair and clothes wet,
with garlands of blue lotuses and white water-lilies on their heads, and
with bunches of white lotuses in their hands, chewing the esculent stalks,
and dripping with water and mire. Now the leaders of caravans have the
following custom : whenever the wind blows in their teeth, they ride on
in front in their carriage with their attendants round them, in order to
escape the dust ; but when the wind blows from behind them, then they
ride in like fashion in the rear of the column. And, as on this occasion
the wind was blowing against them, the young merchant was riding in
front. When the goblin became aware of the merchant's approach, he
drew his carriage aside from the track and greeted him kindly, asking him
whither he was going. The leader of the caravan too caused his carriage to
be drawn aside from the track so as to let the carts pass by, whilst he
stayed by the way and thus addressed the goblin: "We are just on our
way from Benares, sir. But I observe that you have lotuses and water-
lilies on your heads and in your hands, and that your people are chewing
the esculent stalks, and that you are all muddy and drii)ping with wet.
Pray did it rain while you were on the road, and did you come on pools
covered with lotuses and water-lilies?"

Hereon the goblin exclaimed, "What did you say? Why, yonder
appears the dark-green streak of the forest, and thence onward there is
nothing but water all through the forest. It is always raining there ; the

The Jataka. Book I.

pools are full ; and on every side are lakes covered with lotuses and water-
lilies." Then as the Hue of carts [101] passed by, he asked where they
were bound for. "To such and such a })lace," was the reply. "And what
wares have you got in this cart and in this %" "So and so." "And what
might you have in this last cart which seems to move as if it were heavily
ladea ?" "Oh, there's wtiter in that." "You did well to carry water with
you from the other side. But there is no need for it now, as water is
abundant on ahead. So break the jars and throw the water away, that
you may travel easier." And he added, " Now continue on your way, as
we have stopped too long already." Then he went a little way further on,
till he was out of sight, when he made his way back to the goblin-city
where he dwelt.

Such was the folly of that foolish merchant that he did the goblin's
bidding, and had his jai's broken and the water all thrown away, — without
saving so much even as would go in the palm of a man's hand. Then he
ordered the carts to drive on. Not a di'op of water did they find on
ahead, and thirst exhausted the men. All day long till the sun went
down they kept on the march ; but at sunset they unyoked their carts
and made a laager, tethering the oxen to the wheels. The oxen had no
water to drink, and the men none to cook their rice with ; and the tired-
out baud sank to the ground to slumber. But as soon as night fell,
the goblins came out from their city, and slew every single one of those
men and oxen ; and when they had devoured their flesh, leaving only
the bare bones, the goblins departed. Thus was the foolish young mer-
chant the sole cause of the destruction of that whole band, whose skeletons
were strewn in every conceivable direction, whilst the five hundred carts
stood thei'e with their loads untouched.

Now the Bodhisatta allowed some six weeks to pass by after the
starting of the foolish young merchant, before he set out. Then he pro-
ceeded from the city with his five hundred carts, and in due course
came to the outskirts of the wilderness. Here he had his water-jars
filled and laid in an ample stock of water ; and by beat of drum he had
his men assembled in camp [102], and thus addressed them : — "Let not so
much as a palmful of water be used without my sanction. There are
poison trees in this wilderness; so let no man among you eat any leaf,
flower, or fruit which he has not eaten before, without first asking me."
With this exhortation to his men, he pushed on into the wilderness with
his 500 carts. When he had reached the middle of the wilderness, the
goblin made his appearance on the Bodhisatta's path as in the former case.
But, as soon as he became aware of the goblin, the Bodhisatta saw thi'ough
him; for he thought to himself, "There's no water here, in this 'Waterless
Desert.' This pei-son with his red eyes and aggressive bearing, casts no
shadow. Very likely he has induced the foolish young merchant who

No. 1. 7

preceded me, to throw away all bis water, aud then, waiting till they were
worn out, has eaten up the merchant with all his men. But he doesn't
know my cleverness and ready wit." Then he shouted to the goblin,
" Begone ! We're men of business, and do not throw away what water we
have got, before we see where more is to come from. But, when we do see
more, we may be trusted to throw this water away and lighten our carts."

The goblin rode on a bit further till he was out of sight, and then
betook himself back to his home in the demon city. But when the gol)lin
had gone, the Bodhisatta's men said to him, "Sir, we heard from those
men that yonder is the dark-green streak of the forest appearing, where
they said it was always raining. They had got lotuses on their heads aud
water-lilies in their hands and were eating the stalks, whilst their clotlu^s
and hair were wringing wet, with water streaming ofi" them. Let us throw
away our water and get on a bit quicker with lightened carts." On hearing
these words, the Bodhisatta ordered a halt and had the men all mustered.
"Tell me," said he; "did any man among you ever hear before today that
there was a lake or a jjool in this wilderness?" "No, sir," was the
answer, "why it's known as 'the Waterless Desert'."

" We have just been told by some people that it is i-aining just on ahead,
in the belt of forest; now how far does a rain-wind carry?" [103] "A
league, sir." " And has this rain-wind reached any one man here 1 " " No,
sir." "How far off can you see the crest of a storm-cloud?" "A
league, sir." " And has any one man here seen the top of even a single
storm-cloud?" "No, sir." "How far off can you see a flash of light-
ning?" "Four or five leagues, sir." "And has any one man here seen
a Hash of lightning?" "No, sir." "How far off can a man hear a peal
of thunder?" "Two or three leagues, sir." "And has any man here
heard a peal of thunder?" "No, sir." "These are not men but goblins.
They will return in the hope of devouring us when we are weak and faint
after throwing away our water at their bidding. As the young merchant
who went on before us was not a man of resource, most likely he has been
fooled into throwing his water away and has been devoured when exhaus-
tion ensued. We may expect to find his live hundred carts standing just
as they were loaded for the start ; we shall come on them today. Press on
with all possible speed, without throwing away a drop of water."

Urging his men forward with these words, he proceeded on his way till
he came upon the 500 carts standing just as they had been loaded and the
skeletons of the men and oxen lying strewn in every direction. He had
his carts unyoked and ranged in a circle so as to form a strong laager ; he
saw that his men and oxen had their supper early, and that the oxen were
made to lie down in the middle with the men round them ; and he himself
with the leading men of his baud stood on guard, sword in hand, through
the three watches of the night, waiting for the day to dawn. On the

8 Tlie Jataka. Book I.

morrow at daybreak when he had had his oxen fed and everythiug needful
done, he discarded his own weak carts for stronger ones, and his own
common goods for the most costly of the derelict goods. Then he went on
to liis destination, where he bartered his stock for wares of twice or three
times their value, and came back to his own city without losing a single
man out of all his comi)any.

[104] This story ended, the Master said, "Thus it was, layman, that in
times past the fatuous came to utter destruction, whilst those who clave to the
truth, escaping from the demons' hands, reached their goal in safety and came
back to their homes again." And when he had thus linked the two stories
together, he, as the Buddha, spoke the following stanza for tlie purposes of this
lesson on the Truth : —

Then some declared the sole, the peerless truth;
But otherwise the false logicians spake.
Let him that 's wise from this a lesson take.
And firmly grasp the sole, the peerless truth.

[105] Thus did the Blessed One teach this lesson respecting Truth. And
he went on to say : " What is called walking by truth, not only bestows the
thi'ee ha})py endowments, the six heavens of the realms of sense, and the endow-
ments of the higher Realm of Brahma, but finally is the giver of Arahatship
[106]; whilst what is called walking by untruth entails re-birth in the four
states of punishment or in the lowest castes of mankind." Further, the Master
went on to expound in sixteen ways the Four Truths i, at the close of which all
those five hundred disciples were established in the Fruit of the First Path-.

Having delivered his lesson and his teaching, and having told the two stories
and established the connexion linking them together, the Master concluded by
identifying the Birth as follows:- — "Devadatta was the foolish young merchant
of those days ; his followers were the followers of that merchant ; the followers of
the Buddha were the followers of the wise merchant, who was myself."

^ These four cardinal truths of Buddhism are as follows : — (i) individual existence
is pain; (ii) cravings cause the continuance of individual existence; (iii) with the
disap23earance of cravings, individual existence also would disappear; and (iv) cravings
disappear by followiug the Noble Eightfold Path pointed out by the Buddlia. (See
hereon Khys Davids' Hibbert Lecture for 1881.)

- The normal road to the Buddhist ideal after conversion is divided into four
successive stages, called the catulro mag(jd or 'four paths.' The first of these is that
trodden by the sotCipanno (one 'who has entered the stream' which flows down to the
ocean of Nirvana), who is assured of ultimately reaching his goal but has first to
undergo seven more existences none of which can be in a state of suffering ; the second
path is that trodden by the sakaddgdml, the disciple whose imperfections have been
so far eradicated that he has only to 'return' to a human-form once more before
attaining Nirvana ; the third path is that of the aiuujdnu, the disciple who will ' not
return ' to earth, but will attain the goal from a Brahma realm ; whilst the fourth and
last is Arahatship, which is Nirvana. Each of these four stages is further subdivided
into two sub-stages, the lower called 'the path,' and the higher 'the fruit.' (See
Maha-parinibbana Sutta aud the commentary thereon of the Sumaiigala Vilasini.)

No. 2. 9

[^Note. See Journal of the Ceylon Branch of the Royal Asiatic Society 1R47
where Gogerly has given a translation of this Jataka, as also of the ind, ;3ril, 4tli
6th, and 38th, with a brief introduction to the .lataka-book. Sec also page 108
of Hardy's Mamial of Budldsm, and (iogerly in the Ceylon Friend for August
1838. This Jataka is quoted in the iMilinda-pahlio, p. 289 of Kliys Davids'
translation in Vol. 35 of Sacred Booh of the East. There is an Apannaka-Sutta
in the Majjhima-Nikaya (No. 60), but it does not appear to be connected with
this, the Apannaka-Jataka.]

No. 2.

VANNUPATHA-JATAKA.

'■''Untiring, deep they dug." — This discourse was delivered by tlie Blessed One
whilst he was dwelling at Savatthi.

About whom, you ask ?

About a Brother who gave up persevering.

Tradition says that, whilst the Buddha was dwelling at Savatthi, there cauic
to Jetavana a scion of a Savatthi family, who, on hearing a discourse by the
Master, realised that Lusts breed suffering, and was admitteil to the first stage
of the Brotherhood. After five years passed in preparing for admission to full
Brotherhood 1, when he had learnt two summaries and hail trained liimself in
the methods of Insight, he obtained from the Master a theme for meditation
which commended itself to him. Retiring to a forest, he pa.ssed tliere tiic
rainy season; but for all his striving during the three months, he could not
develope a glimmer or an inkling of Insight. So the thought came to iiim,
"The Master said there were four types of men, and I must belong to the
lowest of all ; in this birth, methinks, there is neither Path nor Fruit for me.
What good shall I do by living in the forest ? Back to the Master I will go, and
live my life beholding the glories of the Buddha's presence and listening to his
sweet teachings." And back again to Jetavana he came.

Now his friends and intimates said, "Sir, it was you who obtained from the
Master a theme for meditation and departed to live the solitary life of a sage.
Yet here you are back again, going about enjoying fellowship. Can it be that
you have won the crown of tlie Brother's vocation and that you will ne\er know
re-birth?" "Sirs, as I won neither Bath nor Fruit, J felt myself doomed to
futility, and so gave up persevering and came l)ack." "You have done wrong.
Sir, in shewing a faint heart when you had devoted yom'self to the doctrine of the
dauntless Master. [107] Come, let us bring you to the Buddha's notice." And
they took him with them to the jMaster.

^ The terms pabhajjd and upasampadd, which denote the two stages of initiation
for a Brother of the Buddhist Order, and are comparable with the successive degrees
of Bachelor and Master in a Faculty, suggest the successive ordinations of Deacon and
Priest. But, as it is misleading to use Christian phraseology in speaking of tlic
Buddhist philosophy, these convenient terms have been eschewed in the translation.
As will be seen from the Vinaya (Mahfivagga i. 4'.)— 51), fifteen was the normal age for
pabhajju and twenty for upasampada, the interval being that of five years mentioned in
the text.

10 The Jataka. Booh I.

When the Master beccanie aware of their comiug, he said, "Brethren, you
liriug with you this Brother against his will. What has he done ?"

''"sir, after devoting himself to so absolutely true a doctrine, this Brother has
given uj) persevering in the solitary life of a sage, and is come back."

Then said the Master to him, "Is it true, as they say, that you, Brother,
Iiave given iq) persevering f "It is true. Blessed One." "But how comes it
that, after devoting yourself to such a doctrine, you, Brother, shoidd b > the one tci
show yourself not a man desiring little, contented, solitary, and determined, but
a man kicking perseverance 'i Was it not you who were so stout-hearted in
byg(Mie days / Was it not by you single-handed, tliauks to your perseverance,
tiiat in a sandy desert the men and the oxen belonging to a caravan of five
hundred carts got water and were cheered ? And how is it that, now, you are
giving in ?" These woi'ds sufficed to give heart to that Brother.

Hearing this talk, the Brethren asked the Blessed One, saying, "Sir, the
present faintheartedness of this Brother is clear to us ; but hidden from us is the
knowledge of how, by the perseverance of this single man, the men and oxen got
water in a sandy desert and were cheered. This is known only to you who are
omniscient; pray tell us about it."

"Hearken, then. Brethren," said the Blessed One; and, ha\ing excited their
attention, he made clear the tiling that re-birth had concealed from them.

Once on a time when Brahmadatta was king in Benares iu Kasi the
Bodhisatta was born into a trader's family. When he was grown up, he
used to travel about trading with 500 carts. On one occasion he came
to a sandy wilderness sixty leagues across, the sand of which was so fine
that, when grasped, it slipped through the fingers of the closed fist. As soon
as the sun got up, it grew as hot as a bed of charcoal-embers and nobody
could walk upon it. Accordingly, those traversing it used to take fire-
wood, water, oil, rice and so forth on their carts, and only travelled by
night. At dawn they used to range their carts in a circle to form a
laager, with an awning spread overhead, and after an early meal used to
sit in the shade all the day long. When the sun went down, they had
their evening meal ; and, so soon as the ground became cool, they used to
yoke their carts and move forward. Travelling on this desert was like
voyaging over the sea; a 'desert-pilot,' as he was called, had to convoy
them over by knowledge of the stars [108]. And this was the way in
which our merchant was now travelling that wilderness.

When he had only some seven more miles before him, he thought to
himself, "To-night will see us out of this sandy wilderness." So, after
they had had their supper, he ordered the wood and water to be thrown
away, and yoking his carts, set out on the road. In the front cart sat the
pilot upon a couch looking up to the stars in the heavens and directing
the course thereby. But so long had he been without sleep that he was
tired out and fell asleep, with tlie result that he did not mark that the
oxen had turned round and were retracing their steps. All night the
oxen kept on their way, but at dawn the pilot Avoke up, and, observing the
disposition of tlie stars overhead, shouted out, " Turn the carts round !

No. 2. 1 1

turn the carts round!" And as they turned the carts round and were
forming them into line, the day broke. "Why tliis is wlien; we camped
yesterday," cried the people of the caravan. "All our wood and water is
gone, and we are lost." So saying, they unyoked their carts and made a
laager and spread the awning overhead ; then each man Hung himself
down in despair beneath his own cart. Thought the Bodhisatta to liimself,
"If I give in, every single one will perish." 8o he ranged to and fro
while it was still early and cool, until he came on a clump of kusa-gra,ss.
"This grass," thought he, "can only have grown up here thanks to tlie
l^resence of water undei'neath." So he ordered a si)ade to be brouglit and
a hole to be dug at that spot. Sixty cubits down they dug, till at that
depth the spade struck on a rock, and everybody lost heart. But the
Bodhisatta, feeling sure there must be water under that rock, de-
scended into the hole and took his stand upon the rock. Stooping down, he
applied his ear to it, and listened. Catching the sound of water flowing
beneath, he came out and said to a serving-lad, " My boy, if you give in,
we shall all perish. So take heart and courage. Go down into the hole
with this ii'on sledge-hammer, and strike the rock."

Obedient to his master's bidding, [109] the lad, resolute where all
others had lost heart, went down and struck the rock. The rock which
had dannned the stream, split asunder and fell in. Up rose the water in
the hole till it was as high as a palm-tree ; and everybody drank and
bathed. Then they chopped up their spare axles and yokes and other
surplus gear, cooked their rice and ate it, and fed their oxen. And as
soon as the sun set, they hoisted a flag by the side of the well and
travelled on to their destination. There they bartered away their goods
for twice and four times their value. With the proceeds they returned to
their own home, where they lived out their term of life and in the end
passed away to fai'e thereafter according to their deserts. The Bodhisatta
too after a life spent in charity and other good w^orks, passed away likewise
to fare according to his deserts.

When the Supreme Buddha had delivered this discourse, he, the All-Knowing
One himself, uttered this stanza : —

Untiring, deep they dug that sandy track
Till, in the trodden way, they water found.
So let the sage, in perseverance strong,
Flag not nor tire, until his heart find Peace.

[110] This discourse ended, he preached the Four Truths, at the close
^vilereof the fainthearted Brother was established in the highest Fruit of all,
which is Ai'ahatship.

Having told these two stories, the Master established the connexion linking
them both together, and identihed tlie Birth l)y saying: — "This fainthc;irtcd
Brother of to-cU\y was in those days the servnig-lad who, persevering, broke the
rock and gave water to all the people ; the Duddha's followers were the rest of
the people of the caravan ; and I myself was their leader."

12 The Jataha. Book I.

No. 3.

SERIVANIJA-JATAKA.

"J/ in this faith." This lesson too was taught by the Blessed One while
at Savatthi, also about a Brother who gave up persevering.

For, when the man was brought by the Brethren exactly as in the foregoing
case, the Master said, " You, Brother, who after devoting yom-self to this glorious
doctrine which bestows Path and Fruit, [111] are giving up persevering, will suffer
long, like the hawker of Seri who lost a golden bowl worth a hundred thousand
pieces."

The Brethren asked the Blessed One to explain this to them. The Blessed
One made clear a thing concealed from them by re-birth.

Once on a time in the kingdom of Seri, five aeons ago, the Bodhisatta
dealt in pots and pans, and was called ' the Serivan.' In the company of
another dealer in the same wares, a greedy fellow who was also known
as ' the Serivan,' he came across the river Telavaha and entered the city
of Andhapura. Apportioning the streets between the two of them, he
set about hawking his wares round the streets of his district, and the
other did the same in his district.

Now in that city there was a decayed family. Once they had been
rich merchants, but by the time of our story they had lost all the sons and
brothers and all their wealth. The sole survivors were a girl and her
grandmother, and they got their Jiving by working for hire. Nevertheless,
they had got in their house the golden bowl out of which in the old days
the great merchant, the head of the family, used to eat ; but it had been
thrown among the pots and pans, and having been long out of use, was
grimed over with dirt, so that the two women did not know that it was
gold. To the door of their house came the greedy hawker on his round,
crying, " Waterpots to sell ! Waterpots to sell ! " And the damsel, when
she knew he was there, said to her grandmother, " Oh, do buy me a
trinket, grandmother."

"We're very poor, dear; what can we offer in exchange for it?"

" Why here's this bowl which is no good to us. Let us change that
for it."

The old woman had the hawker brought in and seated, and gave him
the bowl, saying, " Take this, sir, and be so good as to give your sister
something or other in exchange."

The hawker took the bowl in his hand, turned it over, and, suspecting
it was gold, scratched a line on the back of it with a needle, whereby he

No. 3. 13

knew for certain that it was real gold. Then, thinking that he would cet
the pot without giving anything whatever for it to the women, he cried,
" What's jthe value of this, pray? Why it isn't worth half a farthing !" [112]
And therewithal he threw the bowl on the groi;nd, rose up from his seat
and left the house. Now, as it had been agreed between the two hawkei-s
that the one might try the streets which the other had already been into,
the Bodhisatta came into that same street and appeared at the door of the
house, crying, " Waterpots to sell ! " Once again the damsel made the same
request of her grandmother ; and the old woman replied, " My dear, the
first hawker threw our bowl on the ground and flung out of the house.
What have we got left to offer now ? "

"Oh, but that hawker was a harsh-spoken man, grandmother dear;
whilst this one looks a nice man and speaks kindly. Very likely he would
take it." "Call him in then." So he came into the house, and they gave
him a seat and put the bowl into his hands. Seeing that the bowl was
gold, he said, "Mother, this bowl is worth a hundred thousand pieces; I
haven't its value with me."

"Sir, the first hawker who came here said that it was not worth half a
farthing ; so he threw it to the ground and went away. It must have been
the efficacy of your own goodness which has turned the bowl into gold.
Take it; give us something or other for it; and go your way." At the
time the Bodhisatta had 500 pieces of money and a stock worth as much
more. The whole of this he gave to them, saying, " Let me retain my
scales, my bag, and eight pieces of money." And with their consent he
took these with him, and departed with all speed to the river-side where he
gave his eight coins to the boatman and jumped into the boat. Sub-
sequently that greedy hawker had come back to the house, and had asked
them to bring out their bowl, saying he would give them something or
other for it. But the old woman flew out at him with these words,
" You made out that our golden bowl which is worth a hundred thousand
pieces was not worth even a half-farthing. But there came an upright
hawker (your master, I take it), who gave us a thousand pieces for it and
took the bowl away."

Hereupon he exclaimed, " He has robbed me of a golden bowl worth
a full hundred thousand pieces; he has caused me a terrible loss." And
intense sorrow came upon him, so that he lost command over himself and
became like one distraught. [113] His money and goods he flung away at
the door of the house ; he threw off his upper and under cloths ; and,
armed Avith the beam of his scales as a club, he tracked the Bodhisatta
down to the river-side. Finding the latter already crossing, he shouted to
the boatman to put back, but the Bodhisatta told him not to do so. As
the other stood there gazing and gazing at the retreating Bodhisatta, intense
sorrow seized upon him. His heart grew hot; blood gushed from his lips;

14 The J at oka. Book I.

and his heart cracked like the mud at the bottom of a tank, which the sun
has dried up. Through the hatred which he had contracted against the
Bodhisatta, lie perished then and there. (This was the tirst time Devadatta
conceived a "rudge against the Bodhisatta.) The Bodhisatta, after a life
spent in charity and other good works, passed away to fare according to
his deserts.

When the Supreme Buddha had ended this lesson, he, the All-Knowing One
himself, uttered this stanza :-^

If in this faith you prove remiss, and fail
To win the goal whereto its teachings lead,
— Then, like tlie hawker called 'the Serivan^,'
Full long you'll rue the prize your folly lost.

After having thus delivered his discourse in such a way as to lead up to
Arahatship, the Master expounded the Four Truths, at the close whereof the
fainthearted Brother was established in that highest Fruit of all, which is
Arahatship.

And, after telling the two stories, the Master made the connexion linking
them both together, and identified the Birtn by saying in conclusion, "In those
days Devadatta was the foolish hawker; and I myself was the wise and good
hawker."

No. 4.

CULLAKA-SETTHI-JATAKA.

[114] '■'■With humblest start." This story was told by the Master about the
Elder named Little Wayman, while in Jivaka's Mango-grove^ near Rajagaha.
And here an account of Little Wayman's birth must be given. Tradition tells
us tliat the daughter of a rich merchant's family in Rajagaha actually stooped to
intimacy with a slave. Becoming alarmed lest her misconduct should get known,
she said to the slave, "We can't live on here ; for if my motlier and father come
to know of this sin of ours, they will tear us limb from limb. Let us go and live
afar off" So with their belongings in their hands they stole together out by the
hardly-opened door, and fled away, they cared not whither, to find a shelter
beyond the ken of her fimily. Then they went and lived together in a certain
place, with the result that she conceived. And when her full time was nearly
come, she told her husband and said, "If I am taken in labour away from kith
and kin, that will be a trouble to both of us. So let us go home." First he

1 The scholium here gives the rascal's name as 'Serivil,' not recognising that the
gatha-word ' Serivdyam^ represents the ' saudhi ' of Serivo (not Serivd) with ay am, just
as diikkhdyain on p. 168 of Vol. i. of the text represents dukklio ayam.

2 Jivaka, a prominent lay-follower of the Buddha, was physician to the Magadha
King Seniya Bimbisara. See, for his history, the account in the Vinaya (Mahavagga
vni. 1).

No. 4. 15

agreed to start to-day, and then he put it off till the morrow ; and so he let the
days slip by, till she thought to herself, "This fool is so conscious of his grout
ofience that he dares not go. One's parents are one's hcst friends ; so whether
he goes or stays, I must go." So, when he went out, slie ])ut all her household
matters in order and set oft' home, telling her next-door neighl)Our where .she was
going. Returning home, and not finding his wife, hut discovering from the
neighbours that she had started oft' home, he hurried after her and came up with
her on the road ; and then and there she was taken in la])our.

"What's this, my dearl" said he.

"I have given birth to a son, my husband," said she.

Accordingly, as the very thing had now happened wliich was the (tnly reason
for the journey, they both agreed that it was no good going on now, and so
tiu-ned back again. And as their child had been born by tlie way, they called
him ' Wayman.'

[115] Not long after, she became with child again, and everything fell out
as before. And as this second child too was born by the way, thev called him
'Wayman' too, distinguishing the elder as 'Great Wayman' and the younger as
'Little Wayman.' Then, with both their children, they again went back to their
own home.

Now, as they were living there, their way-child heard other boys talking of
their uncles and grandfathers and grandmothers ; so he asked his mother wliethei-
he hadn't got relations like the other boys. "Oh yes, my dear," said his mother;
"but they don't live here. Your grandfather is a wealthy mercliant in the city
of Rajagaha, and you have plenty of relations there." "Why don't we go there,
mother ?" She told the boy the reason why they stayed away ; but, as the
children kept on speaking about these relations, she said to her husband, "The
children are always plaguing me. Are my parents going to eat us at sight '?
Come, let us shew the children their grandfather's family." "Well, I don't mind
taking them there; but 1 really could not face your parents." "All right; — so
long as, some way or other, the children come to see their grandfather's family,"
said she.

So those two took their children and coming in due course to Rajagaha put
up in a public rest-house by the city gate. Then, taking with them the tv/o
children, the woman caused their coming to be made known to her parents.
The latter, on hearing the message, returned this answer, "True, it is strange to
be without childi'en unless one has renoiniced the world in quest of Arahatship.
Still, so great is the guilt of the ]M\\r towards us that they may not stand in our
sight. Here is a sum- of money for them: let them take this and retire to live
where they will. But the children they ma}' send here." Then the merchant's
daughter took the money so sent her, and despatched the children by the
messengers. So the children grew up in their grandftxther's house, — Little
Wayman being of tender years, while Great W^iyman used to go with his gi'and-
father to hear the Buddha preach the Truth. And by constant hearing of the
Truth from the Master's own lips, the lad's heart yearned to renounce the world
for the life of a Brother.

"With your permission," said he to his grandfather, "I should like to join the
Brotherhood." "What do I hear?" cried the old man. "Why, it would give me
greater joy to see you join the Order than to see the whole world join. I'ecome
a Brother, if you feel able." And he took him to the Master.

"Well, merchant," said the Master, "have you brought your boy with you ?"
"Yes, sir; this is my grandson, who wishes to join your Brotherhood." [H^J]
Then the Master sent for a Mendicant, and told him to admit the lad to the
Order; and the Mendicant repeated the Formula of tlic Perishable Body^ and

^ Buddhism teaches the impermanence of tilings, and chief of the trains of thought
for realising this doctrine is the meditation on tlie body and its 32 iminirities (soc
Sutta Nipata i. 11, and tlie 12th Jataka infrn). At the present day every novice in
Ceylon, when invested with the yellow robe of the Order, repeats the verses which
enumerate the 33 impurities,

16 The Jcital-a. Booh I.

admitted the lad as a novice. When the latter had learned by heart many words
of the Buddha, and was old enough, he was admitted a full Brother. He now
gave himself up to earnest thought till he won Arahatship ; and as he passed his
days in the enjoyment of Insight and the Paths, he thought whether he could
not impart the like happiness to Little Wayman. So he went to his grandfather
the merchant, and said, "C4reat merchant, with your consent, I will admit Little
Wayman to the Order." "Pray do so, reverend sir," was the reply.

Then the Elder admitted the lad Little Wayman and established him in the
Ten Commandments. But Little Wayman proved a dullard : with four months'
study he failed to get by heart this single stanza: —

Lo ! like a fragrant lotus at the dawn
Of day, full-blown, with virgin wealth of scent,
Behold the Buddha's glory shining forth,
As in the vaulted heaven beams the sun !

For, we are told, in the Buddhahood of Kassapa this Little Wayman, having
himself attained to knowledge as a Brother, laughed to scorn a dull Bi-other who
was learning a passage by heart. His scorn so confused his butt, that the latter
could not learn or recite the passage. And now, in consequence, on joining the
Brotherhood he himself proved a dullard. Each new line he learned drove the
last out of his memory ; and four months slipped away while he was struggling
with this single stanza. Said his elder brother to him, "Wayman, you are not
e(|ual to receiving this doctrine. Li four whole months you have been unable to
leai-n a single stanza. How then can you hope to crown your vocation with
supreme success ? Leave the monastery." But, though thus expelled by his
brother. Little Wayman was so attached to the Buddha's creed that he did not
want to become a layman.

Now at that time Great Wayman was acting as steward. And Jivaka
Komarabhacca, going to his mango-grove with a large present of peifumes and
flowers for the Master, had presented his offei-ing and listened to a discourse;
then, rising from his seat and bowing to the Buddha, he went up to Great
Wayman and asked, "How many Brethren are there, reverend sir, with the
Master ?" "Just 500, sir." "Will you bring the 500 Brethren, with the Buddha
at their head, to take their meal at my house to-morrow?" "Lay-disciple, one
of them named Little Wayman is a dullai-d and makes no progress in the Faith,"
said the Elder; "I accept the invitation for everyone but him."

[117] Hearing this. Little Wayman thought to liimself, "In accepting the
invitation for all these Brethren, the Elder carefully acce])ts so as to exclude me.
This ])roves that my brother's affection for me is dead. What have I to do with
this Faith ? I will become a layman and live in the exercise of charity and other
good works of a lay character." And on the morrow early he went forth,
avowedly to become a layman again.

Now at the first break of day, as he was surveying the world, the Master
became aware of this; and going forth even earlier than Little Wayman, he
paced to and fro by the porch on Little Wayman's road. As the latter came out
of the house, he observed the Master, and with a salutation went up to him.
"Whither away at this hour. Little Wayman ?" said the Master.

"My brother has expelled me from the Order, sir ; and I am going to wander
forth."

"Little Wayman, as it was under me that you took the vows, why did you
not, when expelled by your brother, come to me ? Come, what have you to do
with a layman's life ? You shall stop with me." So saying, he took Little
Wayman and seated him at the door of his own perfumed chamber. Then
giving him a perfectly clean cloth which he had supernaturally created, the
Master said, "Face towards the East, and as you handle this cloth, repeat these
words— 'Removal of Impurity; Removal of Impurity.'" Then at the time
appointed the Master, attended by the Brotherhood, went to Jivaka's house and
sat down on the seat sot for him,

No. 4. 17

Now Little Wayman, with his gaze fixed on the sun, sat handling the cloth
and repeating the words, "Removal of Impurity; Removal of Inqmrity." And
as he kept handling the piece of cloth, it grew soiled. Then he thought, "Just
now this piece of cloth was quite clean ; but my personality has destroyed its
original state and made it dirty. Impermanent indeed arc all compounded
things !" And even as he realised Death and Decay, he won the Arahat's
Illumination. Knowing that Little Wayman's mind had won Illumination, the
Master sent forth an apparition and in this semblance of himself appeared before
him, as if seated in front of him and saying, "Heed it not, Little Wayman, tliat
this mere piece of cloth has become dirty and stained with impurity ; within
thee are the impurities of lust and other evil things. Remove them." And the
apparition uttered these stanzas : —

Impurity in Lust consists, not dirt;

And Lust we term the real Impurity.

Yea, Brethren, whoso drives it from his breast,

He lives the gospel of the Purified.

[118] Impurity in Wrath consists, not dirt;

And Wrath we term the real Impurity.
Yea, Brethren, whoso drives it from his breast,
ffe lives the gospel of the Purified.

Delusion is Impurity, not dirt;

We term Delusion real Impurity.

Yea, Brethren, whoso drives it from his breast,

ffe lives the gospel of the Purified.
At the close of these stanzas Little Wayman attained to Ai-ahatship with the
four branches of knowledge i, whereby he straightway came to have knowledge of
all the sacred texts. Tradition has it that, in ages past, when he was a king and
was making a solemn procession round his city, he wiped the sweat from his
brow with a spotless cloth which he was wearing; and the cloth was stained.
Thought he, "It is this body of mine which has destroyed the original pin-ity and
whiteness of the cloth, and dirtied it. Impermanent indeed are all composite
things." Thus he grasped the idea of impermanence ; and hence it came to pass
that it was the removal of impurity which worked his salvation.

Meantime, Jivaka Komarabhacca offered the Water of Donation''^; but the
Master put his hand over the vessel, saying, "Are there no Brethren, Jivaka, in
the monastery?"

Said Great Wayman, "There are no Brethren there, reverend sir." "Oh yes,
there are, Jivaka," said the Master. "Hi, there !" said Jivaka to a servant ; "just
you go and see whether or not there are any Brethren in the monastery."

At that moment Little Wayman, conscious as he was that his brother was
declaring there were no Brethren in the monastery, determined to shew him
there were, and so filled the whole mango-grove with nothing but Brothers.
Some were making robes, others dyeing, whilst others again were repeating the
sacred texts: — each of a thousand Brethren he made unlike all the others.
Finding this host of Brethren in the monastery, the man returned and said
that the whole mango-grove was full of Brethren.
But as regards the Elder up in the monastery —

Wayman, a thousand-fold self-multiplied,
Sat on, till bidden, in that pleasant grove.

1 These four branches were (i) understanding of the sense of the sacred books,
(ii) understanding of their ethical truth, (iii) ability to justify an interpretation
grammatically, logically, *c., and (iv) the power of public exposition.

- When a gift was made, the donor poured water over the hand of the donee. The
gift that was here made by Jivaka was the food bestowed on the Brotherhood, as the
Milinda-pafiho explains (p. 118) in its version of this story.

C. J. '^

18 The JdfaJca. Booh I.

"Now go back," said the Master to the man, "and say 'The Master sends for
him whose name is Little Wayman.' " , ■ , i

But when the man went and delivered his message, a thousand mouths
answered, "I am Little AVayman ! 1 am Little WaymaTi !"

Back came the man with the report, "They all say they are 'Little Wayman,'

reverend sir." , ., ^ , r

"Well now go hack," said the Master, "and take by the hand the farst one ot
them who says he is Little Wayman, [119] and the others will all vanish." The
man did as he was bidden, and straightway the thousand Brethren vanished from
sight. The Elder came back with the man.

When the meal was over, the Master said, "Jivaka, take Little Wayman's
bowl ; he will return thanks." Jivaka did so. Then like a young lion roaring
defiance, the Elder ranged the whole of the sacred texts through in his address
of tlianks. Lastly, the Master rose from his seat and attended by the Order
returned to the monastery, and there, after the assignment of tasks by the
Brotherhood, he rose from his seat and, standing in the doorway of his perfumed
chamber, delivered a Buddha-discourse to the Brotherhood. Ending with a
theme which he gave out for meditation, and dismissing the Brotherhood, he
retired into his perfumed chamber, and lay down lion-like on his right side to
rest.

At even, the orange-robed Brethren assembled together from all sides in the
Hall of Truth and sang the Master's praises, even as though they were spreading
a curtain of orange cloth round him as they sat.

"Brethren," it was said, "Great Wayman failed to recognise the bent of
Little Wayman, and expelled him from the monastery as a dullard who could
not even learn a single stanza in four whole months. But the All-Knowing
Buddha by his supremacy in the Truth bestowed on him Arahatship with all its
supernatural knowledge, even while a single meal was in progress. And by that
knowledge he grasped the whole of the sacred texts. Oh ! liow great is a Buddha's
power ! "

Now the Blessed One, knowing full well the talk that was going on in the
Hall of Truth, thought it meet to go there. So, rising frcmi his Buddha-couch,
he doiuied his two orange under-cloths, girded himself as with lightning, arrayed
himself in his orange-coloured robe, the ample roVie of a Buddha, and came forth
to the Hall of Truth with the infinite grace of a Buddha, moving with the royal
gait of an elephant in the plenitude of his vigour. Ascending the glorious
Buddha-throne set in the midst of the resplendent hall, he seated himself upon
the middle of the throne emitting those six-coloured rays which mark a Buddha,
— like the newly -arisen sun, when from the peaks of the Yugandhara Mountains
he illumines the depths of the ocean. Immediately the All-Knowing One came
into the Hall, the Brotherhood broke off their talk and were silent. Gazing
round on the company with gentle loving-kindness, the Master thought within
himself, "This company is perfect! Not a man is guilty of moving hand or foot
improperly ; not a sound, not a cough or sneeze is to be heard ! In their
reverence and awe of the majesty and glory of the Buddha, not a man would
dare to speak before I did, even if I sat here in silence all my life long. But it is
my part to begin ; and I will open the conversation." Then in his sweet divine
tones he addressed the Brethren and said, [120] "What, pray, is the theme of
this conclave? And what was the talk which was broken off?"

"Sir," said they, "it was no profitless theme, but your own praises that we
were telling here in conclave."

And when they had told him word for word what they had been saying, the
Master said, "Brethren, through me Little Wayman has just now risen to great
things in the Faith; in times past it was to great things in the way of wealth
that he rose, — but equally through me."

The Brethren asked the Master to ex^jlain this ; and the Blessed One made
clear in these words a thing which succeeding existences had hidden from
them : —

No. 4. 19

Once on a time when Brahmadatta was reigning in Benares in Kasi,
the Bodhisatta was born into the Treasurer's family, and growing up, was
made Treasurer, being called Treasurer Little. A wise and clever man
was he, with a keen eye for signs and omens. One day on his way to wait
upon the king, he came on a dead mouse lying on the road ; and, taking
note of the ]>osition of the stars at that moment, he said, "Any decent
young fellow with his wits about him has only to pick that mouse up, and
he might start a business and keep a wife."

His words were overheard by a young man of good family but reduced
circumstances, who said to himself, "That's a man who has always got a
reason for what he says." And accordingly he picked up the n)ouse,
which he sold for a farthing at a tavern for their cat.

With the fiirthing he got molasses and took drinking water in a water-
pot. Coming on flower-gatherers returning from the forest, he gave each
a tiny quantity of the molasses and ladled the water oiit to them. Each of
them gave him a handful of flowers, with the proceeds of which, next day,
he came back again to the flower grounds provided with more molasses
and a pot of watei\ That day the flower-gatherers, before they went, gave
him flowering plants with half the flowers left on them ; and thus in a
little while he obtained eight pennies.

Later, one rainy and windy day, the wind blew down a quantity of
rotten branches and boughs and leaves in the king's pleasaunce, and the
gardener did not see how to clear them away. [121] Then up came the
young man with an offer to remove the lot, if the wood and leaves might
be his. The gardener closed with the offer on the spot. Then this apt
pupil of Treasurer Little repaired to the children's playground and in a
very little while had got them by bribes of molasses to collect every stick
and leaf in the place into a heap at the entrance to the pleasaunce. Just
then the king's potter was on the look out for fuel to fire bowls for the
palace, and coming on this heap, took the lot off his hands. The sale of
his wood brought iii sixteen pennies to this pupil of Treasurer Little, as
well as five bowls and other vessels. Having now twenty-four pennies in
all, a plan occurred to him. He went to the vicinity of the city-gate with
a jar full of water and supplied 500 mowers with water to drink. Said
they, "You've done us a good turn, friend. What can we do for you?"
"Oh, I'll tell you when I want your aid," said he; and as he went about,
he struck up an intimacy with a land-trader and a sea-trader. Said the
former to him, "To-morrow there will come to town a horse-dealer with
500 horses to sell." On hearing this piece of news, he said to the mowers,
" I want each of you to-day to give me a bundle of grass and not to sell
your own grass till mine is sold." "Certainly," said they, and delivered
the 500 bundles of grass at his house. Unable to get grass for his horses
elsewhere, the dealer purchased our friend's grass for a thousand pieces.

2—2

20 The JdtaJca. Bool I.

Only a few days later his sea-trading friend brought him news of the
arrival of a large ship in port; and another plan struck him. He hired
for eight pence a well appointed carriage which plied for hire by the hour,
and went in great style down to the port. Having bought the ship on
credit and deposited his signet -ring as security, he had a pavilion pitched
hard by and said to his people as he took his seat inside, "When merchants
are being shewn in, let them be passed on by tliree successive ushers into
my presence." [122] Hearing that a ship had arrived in port, about a
hundred merchants came down to buy the cargo ; only to be told that they
could not have it as a great merchant had already made a payment on
account. So away they all went to the young man ; and the footmen duly
announced them by three successive ushei-s, as had been arranged before-
hand. Each man of the hundred severally gave him a thousand pieces
to buy a share in the ship and then a further thousand each to buy him out
altogether. So it was with 200,000 pieces that this pupil of Treasurer
Little returned to Benares.

Actuated by a desii-e to shew his gratitude, he went with one hundred
thousand pieces to call on Treasurer Little. " How did you come by all
this wealth?" asked the Treasurer. "In four short months, simply by
following your advice," replied the young man ; and he told him the whole
story, starting with the dead mouse. Thought Lord High Treasurer Little,
on hearing all this, " I must see that a young fellow of these parts does not
fall into anybody else's hands." So he married him to his own grown-up
daughter and settled all the family estates on the young man. And at
the Treasurer's death, he became Treasurer in that city. And the
Bodhisatta passed away to fare according to his deserts. ,

[123] His lesson ended, the Supreme Buddha, the All-Knowing One him-
self, repeated this stanza : —

With humblest start and trifling capital
A shrewd and able man will rise to wealth,
E'en as his breath can nurse a tiny flame.

Also the Blessed One said, "It is through me, Brethren, that Little
Wayman has just now risen to great things in the Faith, as in times past to
gi-eat things in the way of wealth." His lesson thus finished, the Master made
the connexion between the two stories he had told and identified the Birth in
these concluding words, "Little Wayman was in those days the pupil of Treasurer
Little, and I myself Lord High Treasurer Little."

[Note. The 'Introductory Story' occurs in Chapter vi. of Capt. T. Eogers'
Budd/iag/iosha's Parables, but the 'Story of the Past' there given is quite different.
See Mrs Bode's ' Women Leaders of the Buddhist Reformation ' in the J. R. A. S.
189.3, p. 556. See also Bhammapada, p. 181, and compare Chapter xxxv.
of the Diri/diKidrlna, edited by Cowell and Neil, 1886. The whole Jataka, in an
abbreviated form, forms the story of 'The Mouse Merchant' at pages 33, 34 of
the first volume of Tawney's translation of the Kathd Sarit Sdgara. See also
Kalilah and Dimnah, Chapter xviii. (Knatchbull, page 358).]

No. 5. 21

No. 5.

TANDULANALI-JATAKA.

"Dost ask how much a peck of rice is worth?" — Thi.s was told by the Mjuster,
whilst at Jetavana, about the Elder Udayi, called the Dullard.

At that time the reverend Uabba, the Mallian, was manciple to the Brother-
hood i. When in the early morning Uabba was allotting the checks for rice,
sometimes it was choice rice and sometimes it was an inferior quality which fell
to the share of the Elder Udayi. On days when he received the inferior quality,
he used to make a commotion in the check-room, by demanding, "Is Dabba the
only one who knows how to give out checks] Don't we know (" One day when
he was making a commotion, they handed him the check-basket, saying, "Here!
you give the checks out yourself to-day I" Thenceforth, it was Udayi who gave
out the checks to the Brotherhood. But, in his distribution, he could not tell the
best from the inferior rice; nor did he know what seniority- w;is entitled to the
best rice and what to the inferior. So too, when he was making out the roster,
he had not an idea of the seniority of the Brethren thereon. Consequently, when
the Brethren took up their places, he made a mark on the ground or on the wall
to shew that one detachment stood here, and another there. Next day there
were fewer Brethren of one grade and more of another in the check-room ; where
there were fewer, the mark was too low down ; where the number was greater, it
was too high up. But Udayi, quite ignorant of detachments, gave out the checks
simply according to his old marks.

Hence, the Brethren said to him. "Friend Udayi, the mark is too high up
or too low down ; the best rice is for those of such and such seniority, and the
inferior quality for such and such others." But he put them back with the
argument, " If this mark is whei-e it is, what are you standing here for ? Why am
I to trust you 1 It's my mark I trust."

Then, the boys and novices [124] thrust him from the check-room, crying,
"Friend Udayi the Dullard, when you give out the checks, the Brethren are
docked of what they ought to get ; you're not fit to give them out ; get you gone
from here." Hereupon, a great uproar arose in the check-room.

Hearing the noise, the Master asked the Elder Ananda, saying, "Anauda,
there is a great uproar in the check-room. What is the noise about ?"

The Elder explained it all to the Buddha. "Ananda," said he, "this is not
the only time when Udayi by his stupidity has robbed others of their profit ; he
did just the same thing in bygone times too."

The Elder asked the Blessed One for an explanation, and the Blessed One
made clear what had been concealed by re- birth.

Once on a time Bralimadatta was reigning in Benares in Kasi. In
those days our Bodhisatta was his valuer. He used to value hoi'ses,
elephants, and the like ; and jewels, gold, and the like ; and he used to
pay over to the owners of the goods the proper price, as he fixed it.

1 See Vinaya, Vol. ni. p. 158.

2 Compare Vinaya, Vol. ii. p. 167, and commentary thereon {Sdmauta-pdsCtdihd)
for the right of seniors, according to the roster, to be served first. The manciple was
to call out the roster.

22 Thlan
of tying up leaves to indicate the fields; and never was a deer known to
trespass on a held so marked. For thus they had been instructed by the
Bodhisatta.

Thus did the Bodhisatta exhort the deer of his herd, and thus did ht^
act all his life long, and at the close of a long life passed away witli them
to fare according to his deserts. The king too abode by the Bodhisatta's
teachings, and after a life spent in good works })assed away to lare
according to his deserts.

At the close of this lesson, when the ]\Iaster had repeated tliat, a-s now, so in
bygone days also he had been the salvation of the pair, he preached the Four
Truths. He then shewed the connexion, Unking together the two stories ho had
told, and identified the Birth by saying,— "Devadatta was the Branch Deer of

42 The Jataka. Book I.

tliuso liay.s, ;uRi his lo I lowers were that deer's herd; the nun was the doe, auJ
rrincc Kassapa was her oftspring; Anaiida was the king; and 1 luysulf was King
Banyan Deer."

[Not(-. This Jataka is referred to in Milindapaiiho (page 289 of Rhys Davids'
transition), and is figured in Phites xxv. (1) and XLiii. (2) of Cunningham's
Stupa of liharhut and in the frontispiece to this Vohnnc. Sec also .lulien's
If II en Thsang, II. .3()1. For the .stanza and the Introductory Story see
Dliammapada, pp. 327 — 330.]

No. 13.

K AXDINA- J ATA K A.

^'■Cnrxed he the dart of loce." — This story was told l>y the Master while at
Jetavana ab(nit the teniptati(Mi caused to Brethren hy the wives of their nunidane
life. This will be related in the Indriya-jataka' in the Eighth Book. Said the
Blessed One to the Brother, "Brother, it was because of this very woman that in
bygone days you met your death and were roasted over glowing embers." The
Brethren asked the Ble.ssed One to explain this. The Blessed One made clear
what had })een concealed from them by re-l)irth.

[154] (Henceforth we shall omit the words respecting the Brethren's request
for an explanation and the making cle;ir what had been concealed by re-birth ;
and we shall only say "told this story of the past." When only this is said, all
the rest is to be supplied and repeated as above, — the request, the simile of setting
free the moon fi-oni the clouds, and the making clear what had been concealed by
re-birth.)

Once on a time in tin; kingdom of Magadha the king was reigning in
Rajagaha, and when the crops were grown the deer were exposed to great
perils, so that they retired to the forest. Now^ a certain mountain-stag of
the forest, having become attached to a doe who came from near a village,
was moved by his love for her to accompany her when the deer returned
home from the fore.st. 8aid she, "You, sir, are but a simi)le stag of the
forest, and the neighbourhood of villages is beset with peril and danger.
So don't come down with us." But he because of his great love for her
would not stay, but came with her.

1 No! 423.

No. 13. 43

WJieu they knew that it was the time for the ileer to couu; down tV

the liills, the Magadha folk posted themselves in ambush by the road ; ;uid
a hunter was lying in wait just by the road along which the pair wen;
travelling. Scenting a man, the young doe suspected that a hunter was in
ambush, and let the stag go on first, following herself at some distance.
With a single arrow the hunter laid the stag low, and the doe seeing him
struck was off like the wind. Tlien that hunter came forth from his
hiding-place and skinned the stag and lighting a fire cooked the; sweet
flesh over the embers. Having eaten and drunk, he took ofT home th(!
remainder of the bleeding carcass on his carrying-pole to nigale his chililren.

Now in those days the Bodhisatta was a fairy dwelling in that very
grove of trees, and he marked what had come to pass. " Twas not father
or mother, but passion alone tiiat destroyed this foolish deer [155]. The;
dawn of passion is bliss, but its end is sorrow and suffering, — the painful
loss of hands, and the misery of the five forms of bonds and blows. To
cause another's death is accounted infamy in this world ; infamous too is
the land which owns a woman's sway and rule ; and infamous are the men
who yield themselves to women's dominion." And tlier(;withal, while the
other fairies of the wood apjtlauded and offered i)erfumes and flowers and
the like in homage, the Bodhisatta wove the three infamies into a single
stanza, and made the wood re-echo with his sweet tones as he taught tlu;
ti'uth in these lines : —

Cursed bo the dart of love that works men pain I
Cursed be the land where women rule su[)reme !
And cursed the fool that bows to woman's sway !

Thus in a single stanza were the three infamies comprised by the
Bodhisatta, and the woods re-echoed as he taught the Truth with all the
mastery and grace of a Buddha [156].

His lesson ended, the Master preached the Four Truths, at the close whereof
the love-sick Brother was established in the Fruit of the First Path. Having
told the two stories, the Master shewed the connexion linking the two together,
and identified the Birth.

(Henceforward, we shall omit the -words 'Ha\-ing told the two stories,'
and simply say 'shewed the comiexion... ;' the words omitted arc to be sup|)lied
as before.)

"In those days," said the Master, "the love-sick Brother was the mountjiin-
stag; his mundane wife was the young doc, and I was myself the fairy who
preached the Truth shewing the sin of passion."

[Sotc. See page 330 of Benfcy's Pa/ica-Tan(ra.]

44 The Jataka. Book I.

No. 14.

VATAMIGA-JATAKA.

" There's nothing worse." This story was told by the Master while at Jetavaua,
about the Elder Tissa, called Direct-alms the Less. Tradition says that, while the
Master was dwelling at the Bamboo-grove near Rajagaha, the scion of a wealthy
house, Prince Tissa by name, coming one day to the Bamboo-grove and there
hearing a discourse from the Master, wished to join the Bi-otherhood, but, being
refused because his parents would not give their consent, obtained their consent
l)y following Rattha-pala'si example and refusing food for seven days, and finally
took the vows with the Master.

About a fortnight after admitting this young man, the Master repaired from
the Bamboo-grove to Jetavana, where the young nobleman undertook the Thirteen
Obligations''^ and passed his time in going his round for alms from house to
house, omitting none. Under the name of the Elder Tissa Direct -alms the
Less, he became as bright and shining a light in Buddhism as the moon in
the vault of heaven.

A festival having been proclaimed at this time at Rajagaha, the Elder's
mother and father laid in a silver casket the trinkets he used to wear as a
layman, and took it to heart, bewailing thus, — " At other festivals our son used
to wear this or that bravery as he kept the festival ; and he, our only sou,
has been taken away by the sage Gotama to the town of Savatthi. Where
is our son sitting now or standing?" Now a slave-girl who came to the house,
noticed the lady of the house weeping, and asked her why she was weeping ; and
the lady told her all,

"What, madam, was your son fond of?" "Of such and such a thing,"
replied the lady. "Well, if you will give me authority in this house, I'll fetch
your son back." "Very good," said the lady in assent, and gave the girl her
expenses and despatched her with a large following, saying, " Go, and manage to
fetch my son back."

So away the girl rode in a palanquin to Savatthi, where she took up lier
residence in the street which the Elder used to frequent for alms. [157]
Surrounding herself with servants of her own, and never allowing the Elder
to see his father's people about, she watched the moment when the Elder
entered the street and at once bestowed on him an alms of victual and drink.
And when she had bound him in the bonds of the craving of taste, she got
him eventually to seat himself in the house, till she knew that her gifts of food
as alms had put him in her power. Then she feigned sickness and lay down in
an inner chamber.

In the due course of his round for alms at the proper time, the Elder came to
the door of her house; and her people took the Elder's bowl and made him
sit down in the house.

When he had seated himself, he said, "Where is the lay-sister?" "She's
ill, sir ; she would be glad to see you."

Bound as he was by the bonds of the craving of taste, he broke his vow
and obligation, and went to where the woman was lying.

1 See liatthapdla-sutta in the Majjhhmi-Nlkdya (No. 83), translated in the Ceylon
R. A. S. Journal, 1847. See also Vinaya, Vol. iii. pages 13 and 148.

^ These are meritorious ascetic practices for quelling the passions, of which the
third is an undertaking to eat no food except alms received direct from the giver in the
Brother's alms-bowl. Hence "ticket-food" (Jataka No. 5) was inadmissible.

No. 14. 45

Then she told him the reason of her coming, and so wrought on him that, all
because of his being bound by the bonds of the craving of taste, slie made him
forsake the Brotherhood ; when he was in her power, she put him in the
palanquin and came back with a large following to llajagaha again.

All this was noised abroad. Sitting in the Hall of Truth, the Brethren
discussed the matter, saying, "Sirs, it is reported that a slave-girl lias bound
in the bonds of the craving of taste, and has carried oft", the Elder Tissa the
Less, called Direct-alms." Entering the Hall the ]\[aster sat down on his
jewelled seat, and said, "What, Brethren, is the subject of discussion in this
conclave?" They told him the incident.

"Brethren," said he, "this is not the first time that, in bondage to the
craving of taste, he has fallen into her power ; in bygone days too he fell into her
power in like manner." Xwd so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares he had a
gardener named Sanjaya. Now there came into the king's pleasaunce a
Wind-antelope, which fled away at the sight of Safljaya, but the latter let
it go without ten'ifying the timid creature. After several visits the
antelope used to roam about in the pleasaunce. Now the gardener was
in the habit of gathering flowers and fruits and taking them day by day to
the king. Said tlie king to him one day, " Have you noticed anything
strange, friend gardener, in the pleasaunce ? " " Only, sir, that a Wind-
antelope has come about the grounds." "Could you catch it, do you
think?" "Oh, yes; if I had a little honey, I'd bring it right into your
majesty's palace.''

The king ordered the honey to be given to the man and he went off"
with it to the pleasaunce, wliere he first anointed with the honey the grass
at the spots frequented by the antelope, [158] and then hid himself.
When the antelope came and tasted the honied grass it was so snared by
tlie lust of taste that it would go nowhere else but only to the pleasaunce.
Marking the success of his snare, the gardener began gradually to show
himself. The appearance of the man made the antelo])e take to flight for
the first day or two, but growing familiar with the sight of him, it
gathered confidence and gradually came to eat grass from the man's hand.
He, noting that the ci-eature's confidence had been won, first strewed the
path as thick as a cai'pet with broken boughs; then tying a gourd full
of honey on his shoulder and sticking a bunch of grass in his waist-cloth,
he kept dropping wisps of the honied grass in front of the antelope till at
last he got it right inside the palace. No sooner was the antelope inside
than they shut the door. At sight of men the antelope, in fear and
trembling for its life, dashed to and fro about the hall; and the king
coming down from his chamber above, and seeing the trembling creature,
said, "So timid is the Wind-antelope that for a whole week it will not
revisit a spot where it has so much as seen a man ; and if it lias once been
frightened anywhere, it never goes back there again all its life long. Yet,

46 The Jdtaka. Booh I.

ensnared by the lust of taste, this wild thing from the jungle has actually
come to a place like this. Truly, my friends, there is nothing viler in the
world than this lust of taste." And he ])ut his teaching into this stanza : —

There's nothing worse, men say, than taste to snare,
At home or with one's friends. Lo! taste it was
That unto Safijaya deliver'd up
The jungle-haunting anteloi)e so wild.

And with these words he let the antelope go back to its forest again.

[159] When the Master had ended his lesson, and had repeated what he had
said as to that Brother's having fallen into that woman's power in bygone
days as well as in the present time, he shewed the connexion and identified
the Birth, by saying, "In those days this slave-girl was Saiijaya, Direct-alms the
Less was the wind-antelope, and I myself was the King of Benares."

No. 15.

KHARADIYA-JATAKA.

" For when a deer." — This story was told by the Master while at Jetavana
about an unruly Brother. Tradition says that this Brother was unruly and
would not heed admonition. Accordingly, the Master asked him, saying, " Is it
true, as they say, that you are unruly and will not heed admonition?"

" It is true. Blessed One,'' was the reply.

"So too in bygone days," said the Master, "you were unruly and woiild
not heed the admonition of the wise and good, — with the result that you were
caught in a gin and met your death." And so saying, he told this story of the
past.

Once on a time when Brahmadatta was in Benares the Bodhisatta was
born a deer and dwelt in the foi'est at the head of a herd of deer. His
sister brought her son to him, saying, "Brother, this is your nephew;
teach him deer's ruses." And thus she placed her son imder the Bodhisatta's
care. Said the latter to his nephew, " Come at such and such a time and
I will give you a lesson." But the nephew made no appearance at the
time appointed. And, as on that day, so on seven days did he skip his
lesson and fail to learn the ruses of deer; and at last, as he was roaming
about, he was caught in a gin. His mother came and said to the
Bodhisatta, " Brother, was not your nephew taught deer's I'uses?"

No. 15. 47

"Take no thought for the iinteachable rascal," said the Bodhisatta ;
[160] "your son failed to learn the ruses of deor." And so saying, having
lost all desire to advise the scapegrace even in his deadly peril, he repeated
this stanza : —

For when a deer has twice four hoofs to run
And liranching antlers armed with countless tines,
And when by seven tricks he's saved himself,
1 teach him then, Kharadiya, no more.

But the hunter killed the self-willed deer that was caught in the snare,
and departed with its flesh.

When the Master had ended this lesson in support of wliat he had said as to
the imruliness of the Brother in bygone days as well as in the present, he shewed
the connexion, and identified the Birth, by saying "In those days this unruly
Brother was the nephew-deer, Uppala-vanna ^ was the sister, and I myself the
deer who gave the admonition."

[JVote. In the gathCi I have translated not the meaningless kfthlhi of Fausbilll's
text, nor the easy variant hllehi, which is substituted in the gloss, but Laid hi,
the more difficult reading which occurs in some Sinhalese mss, and which is
read by Fausboll in the analogous story No. 16. This reading is also given
by Dickson in J. R. A. S. Ceylon, 1884, p. 188, from the Jataka Pela Sanne.
If kCdehi be read, the translation becomes, " I do not try to teach one who
has played truant seven times." In the J. R. A. S. Ceylon, 1884, p. 125,
Kiinte says, " I have little doubt that laldhi is the original form of the populai-
sing-song, and h'lle/u a mistake for it, and that on this mistake the granunarian
compiler has built up his silly little story about the deer who would not go
to school."]

No. 16.

TIPALLATTHA-MIGA-JATAKA.

" In all three postures."— This story was told by the Master while dwelling
in the Badarika Monastery in Kosambi, about the Elder Rahula whose li(!art
was set on observing the rules of the Brotherhood.

Once when the Master was dwelling in the Aggalava Temple lianl l)y the
town of Alavl, many female lay-disciples and Sisters used to flock thither
to hear the' Truth preached. The preaching was iu the daytime, but as tune

1 See the interesting Life of this theri iu Mrs Bode's 'Women Leaders of the
Buddhist Keformation' (J. R. A. S. 1893, pp. 540—552), where it is explained that
Uppala-vanna "came by that name because she had a skin Hke the coloiu- iu the lieart
of the dark-blue lotus."

48 The Jdtaka. Book I.

^Yore on, the women did not attend, and there were only Brethren and men

disciples present. Tlien the preaching took place in the evening; and at
the close the Elder Ih-ethrcn retired each to his own chamber. But the younger
ones with the lay-disciples lay down to rest in the Service-hall. When they
fell asleep, loud was the snoring and snorting and gnashing of teeth as they
lay [161] After a short slumber some got up, and reported to the Blessed
One the impropriety which they had witnessed. Said he, " If a Brother sleeps
in the company of Novices, it is a Pacittiya offence (requiring confession and
,il>solution)." And after delivering this pi-ecept he went away to Kosambl.

Thereon the Brethren said to the Reverend Bilhula, "Sir, the Blessed One has
laid down this precept, and now you will please find quarters of your own." Now,
before this, the Brethren, out of respect for the father and because of the anxious
desire of the son to observe the rules of the Brotherhood, had welcomed the youth
as if the place were his;— they had fitted up a little bed for him, and had given
him a cloth to make a pillow with. But on the day of our story they would not
even give him house-room, so fearful were they of transgressing. _ The excellent
RahuTa went neither to the Buddha as being his father-, nor to Sariputta, Captain
of the Faith, as being his preceptor, nor to the Great Moggallana as being his
teacher, nor to the Elder Ananda as being his uncle ; but betook himself to the
liuddha's jakes and took up his abode there as though in a heavenly mansion.
Now in a Buddha's jakes the door is always closely shut : the levelled floor is of
perfumed earth ; flowers and garlands are festooned round the walls ; and all
night long a lamp burns there. But it was not this splendour which prompted
Rilhula to take up his residence here. Nay, it was simply because the Brethren
had told him to find quarters for himself, and because he reverenced instruction
and yearned to observe the rules of the Order. Indeed, from time to time the
Brethren, to test him, when they saw him coming from quite a distance, used to
throw down a hand-broom or a little dust-sweepings, and then ask who had
thrown it down, after Rahula had come in. "Well, Rahula came that way,"
would be the remark, but never did the futiu'e Elder say he knew nothing about
it. On the contrary, he \ised to remove the litter and humbly ask pardon of the
Brother, nor go away till he was assured that he was pardoned;— so anxious was
he to observe the rules. And it was solely this anxiety which made him take up
his dwelling in the jakes.

Now, though day had not yet dawned, the Master halted at the door of
the jakes and coughed 'Ahem.' 'Ahem,' responded the Reverend Rahula. "Who
is there?" said the Buddha. "It is I, Rahula," was the reply; and out came
the young man and bowed low. "Why have you been sleeping here, Rahula?"
"Because I had nowhere to go to. Up till now, sir, the Brethren have been
very kind to me; but such is their present fear of erring [162] that they won't
give me shelter any more. Consequently, I took up my abode here, because
I thought it a spot where I should not come into contact with anybody else."

Then thought the Master to himself, " If they treat even Rahula like this,
what will they not do to other youths wliom they admit to the Order?" And
his heart was moved within him for the Truth. So, at an early hour he had the
Brethren assembled, and questioned the Captain of the Faith thus, "I suppose
you at all events, Sariputta, know where Rahula is now quartered? '

"No, sir, I do not."

"Sariputta, Rahula was living this day in the jakes. Sariputta, if you treat
Rahula like this, what will not be your treatment of other youths whom you
admit to the Order? Such treatment will not retain those who join us. In
future, keep your Novices in your own quarters for a day or two, and only
on the third day let them lodge out, taking care to acquaint yourself with their
l<xlging." With this rider, the Master laid down the precept.

Gathering together in the Hall of Truth, the Brethren spoke of the goodness
of Rahula. "See, sirs, how anxious was Rahula to observe the rules. When
told to find his own lodging, he did not say, 'I am the son of the Buddha;
what haxeyou to do with quarters? Vou turn out!' No; not a single Brother
did he oust, but quartered himself in the jakes."

No. 16. 49

As they were talking thus, the Master came to the Hall and took his scat on
his throne of state, saying, "What is the subject of your talk, brethren/"

"Sir," was the reply, "we were talking of the anxiety of Rahula to keep
the rules, nothing else."

Then said the Master, "This anxiety Rahula h;is shewn not only now,
but also in tlie past, when he had been born an animal." And so siiying, he told
this story of the past.

Once on a time a certain king of Magadha was reigning in Riijagaba;
and in those days the Bodhisatta, having been born a stag, was living in
the forest at the head of a herd of deer. Now his sister brouglit Iier son
to him, saying, " Brother, teach your nephew here the ruses of deer."
"Certainly," said the Bodhisatta; "go away now, my boy, and come back
at such and such a time to be taught." Punctually at the time his uncle
mentioned, the young stag was there and received instruction in the ruses
of deer.

One day as he was ranging the woods he was caught in a snare and
uttered the plaintive cry of a captive. Away fled the herd and told the
mother of her son's capture. She came to her bi'other and asked him
whether his nephew had been taught the ruses of deer. "Fear not; [163]
your son is not at fault," said the Bodhisatta. " He has learnt thoroughly
deer's ruses, and will come back straightway to your great rejoicing."
And so saying, he repeated this stanza : —

In all three postures— on his back or sides —

Your son is versed ; he's trained to use eight hoofs',

And save at midnight never slakes hi.s thirst ;

As he lies couched on earth, he lifeless seems.

And only with his under-nostril breathes.

Six tricks 2 my nephew knows to cheat his foes.

[164] Thus did the Bodhisatta console his sister by shewing her how
thoroughly her son had mastered the ruses of deer. Meantime the young
stag on being caught in the snare did not struggle, but lay down at full
length^ on his side, with his legs stretched out taut and rigid. He pawed
up the ground round his hoofs so as to shower the grass and earth about ;
relieved nature; let his head fall; lolled out his tongue; beslavered his
body all over; swelled himself out by drawing in the wind ; turned up his
eyes; breathed only with the lower nostril, holding his breath with the
upper one; and made himself generally so rigid ami so stifl" as to look like
a corpse. Even the blue-bottles swarmed round him ; and here and there
crows settled.

1 This the commentator explains as having two hoofs on each foot, reffrriiij,' to
the cloven hoof of the deer.

2 I.e. the three mentioned in line 1, and the three mentioned in lines 2, H, and 5,
respectively.

» See infra p. G2, 1. 10.

c. J. 4

50 The Jataka. Booh I.

The hunter came up and smacked the stag on the belly with his hand,
remarking, " He must have been caught early this morning ; he's going
bad already." So saying, the man loosed the stag from his bonds, saying
to himself, " I'll cut him up here where he lies, and take the flesh home
with me." But as the man guilelessly set to work to gather sticks and
leaves (to make a fire with), the young stag rose to his feet, shook himself,
stretched out his neck, and, like a little cloud scudding before a mighty
wind, sped swiftly back to his mother.

After repeating what he had said as to Rahula's having shewn no less anxiety
in time past to keep rules than in the present, the Master made the connexion
and identified the Birth by saying, " Rahula was the young stag of those days,
Uppala-vanna his mother, and I the stag his uncle."

[^Note. According to Feer (J. As. 1876, p. 516) this Jataka is also called
SilUiCd-Cimd in the Bigandet lis. The substance of the Introductory Story
occurs in the Viriai/a, Vol. iv. page 16.]

No. 17.

MALUTA-JATAKA.

"/)!. light or dark." — This story was told by the Master while at Jetavana
about two Brethren who had joined the Brotherhood in their old age. Tradition
says [165] that they were living in a forest-dwelling in the Kosala country, and
that one was named the Elder Dark and the other the Elder Light. Now one
day Light said to Dark, "Sir, at what time does what is called cold appear?"
"It appears in the dark half of the month." And one day Dark said to Light,
"Sir, at what time does what is called cold appear?" "It appears in the liglit
half of the month."

As the pail' of them together could not solve the question, they went to the
Master and with due salutation asked, saying, "Sir, at what time does what is
called cold apjiear?"

After the Master had heard what they had to say, he said, "Brethren, in
bygone days also, I answered for you this same question ; but your previous
existences have become confused in your minds i." And so saying, he told this
story of the past.

^ The compound bhavasaihkhepagatattd occurs here and in the next Jataka, and
also Vol. I. p. 463 and Vol. ii. p. 137. The meaning of the word appears to be that
by re-birth events in previous existences have become jumbled up together so that no
distinct memory remains. A Buddha has the power of remembering the whole of liis
past existences.

No. 18. 51

Once on a time at the foot of a certain mountain there were ]ivin<'
together in one and the same cave two friends, a lion and a tiger. The
Bodhisatta too was living at the foot of the same hill, as a hermit.

Now one day a dispute arose between the two friends about the cold.
The tiger said it was cold in the dark half of the month, whilst the lion
maintained that it was cold in the light lialf. As the two of them
together could not settle the question, they put it to the Bodhisiitta. H<!
repeated this stanza : —

In light or dark half, whensoe'er the wind

Doth blow, 'tis cold. For cold is caused by wind.

And, therefore, I decide you both are right.

Thus did the Bodhisatta make peace between those friends.

[166] AVTien the ^Master had ended his lesson in support of what he had said
as to his having answered the same question in l)'ygone days, he preaclied tlic
Four Truths, at the close whei'eof both of the Elders won the Fruit of the First
Path. The Master shewed the connexion and identified the Birth, by saying,
"Dark was the tiger of those days, Light the lion, and I myself the ascetic who
answered the question."

No. 18.

MATAKABHATTA-JATAKA.

"If folk but kne7v."—T\-iis story was told by the Master while at Jetavaua
about Feasts for the Dead. For at this time the folk were putting to death
goats, sheep, and other animals, and offering them up as what is called a Feast
for the Dead, for the sake of their departed kinsmen. Finding tliem thus
engaged, the Brethren asked the ^Master, saying, "Just now, sir, tlic folk are
taking the lives of many living creatures and offering them up as what is called
a Feast for the Dead. Can it be, sir, that there is any good in this ?"

" No, Brethren," replied the Master ; " not even when life is taken with the
object of providing a Feast for the Dead, does any good arise thcirefi-om. In
bygone days the wise, preaching the Trutli from mid-air, and shewing the evil
consequences of the practice, made the whole continent renounce it. But n()w,
when their previous existences have become confused in their minds, the practice
has sprung up afresh." And, so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, a brahmin,
who was versed in the Three Vedas and world-famed as a teacher, Ix'iug
minded to offer a Feast for the Dead, had a goat fetclied and said to his

4—2

52 The Jataha. Book I.

pupils, "My sons, take this goat down to the river and bathe it; then
hang a garland round its neck, give it a pottle of grain to eat, groom it a
Vjit, and bring it back."

" Very good," said they, and down to the river they took the goat,
where they bathed and groomed the creature and set it on the bank.
The goat, becoming conscious of the deeds of its past lives, was overjoyed
at the thought that on this very day it would be freed from all its misery,
and laughed aloud like the smashing of a pot. Then at the thought that
the brahmin by slaying it would bear the misery which it had borne, the
goat felt a great compassion for the brahmin, and wept with a loud voice.
"Friend goat," said the young brahmins [167], "your voice has been loud
both in laughter and in weeping ; what made you laugh and what made
you weep ? "

" Ask me your question before your master."

So with the goat they came to their master and told him of the matter.
After hearing their story, the master asked the goat why it laughed and
why it wept. Hereupon the animal, recalling its past deeds by its power
of remembering its former existences, spoke thus to the brahmin : — " In
times past, Ijrahmin, I, like you, was a brahmin versed in the mystic texts
of the Vedas, and I, to offer a Feast for the Dead, killed a goat for my
offering. All through killing that single goat, I have had my head cut off
five hundred times all but one. This is my five hundredth and last birth ;
and I laughed aloud when I thought that this very day I should be freed
from my misery. On the other hand, I wept when I thought how, whilst
I, who for killing a goat had been doomed to lose my head five hundred
times, was to-day being freed from my misery, you, as a penalty for
killing me, would be doomed to lose your head, like me, five hundred
times. Thus it was out of compassion for you that I wept." "Fear not,
goat," said the brahmin ; " I will not kill you." " What is this you say,
brahmin % " said the goat. " Whether you kill me or not, I cannot escape
death to-day." " Fear not, goat; I will go about with you to guard you."
" Weak is your protection, brahmin, and strong is the force of my
evil-doing."

Setting the goat at liberty, the brahmin said to his disciples, " Let us
not allow anyone to kill this goat;" and, accompanied by the young men,
he followed the animal closely about. The moment the goat was set free,
it reached out its neck to browse on the leaves of a bush growing near
the top of a rock. And that very instant a thunderbolt struck the rock,
rending off a mass which hit the goat on the outstretched neck and tore
off its head. And people came crowding round.

[168] In those days the Bodhisatta had been born a Tree- Fairy in that
selfsame .spot. Uy his supernatural powers he now seated himself cross-
legged in mid-air while all tlio crowd looked on. Thinking to himself, 'U

No. 19. 53

these creatures only knew the fruit of evil-doing, perhaps they would
desist from killing,' in his sweet voice he taught thcin the Truth in this
stanza : —

If folk but knew the penalty would be
Birth unto sorrow, living things would cease
From taking life. Stern is the slayer's doom.

Thus did the Great Being preach the Truth, scaring his hearers with
the fear of hell ; and the people, hearing him, were so terrified at
the fear of hell that they left ofl' taking life. And the JJodliisatUi after
establishing the multitude in the Commandments by preaching the Truth
to them, passed away to fare according to his deserts. The jicople, too,
remained steadfast in the teaching of the Bodhisatta and spent their liveii
in charity and other good works, so that in the end they thronged the City
of the Devas.

His lesson ended, the Master shewed the connexion, and identified the Birth
by saying, "In those days I was the Tree-fairy."

No. 19.

AYACITABHATTA-JATAKA.

[169] ''Take thought of life hereafter." This story was told by the
blaster while at Jetavana aliout the offering of a sacrifice luuler vow to gods.
Tradition says that in those days folk when going a journey on business, usetl to
slay living creatiu-es and offer them as a sacrifice to gods, and set out on their
way, after making this vow, — "If we come safely back with a profit, we will give
you another sacrifice." And when they did come safely back with a profit, the
idea that this was all due to gods made them slay a number of living creatums
and offer them uj) as a sacrifice to obtain a release from their vow.

When the Brethren became aware of this, they asked the Blessed One, saying,
" Can there be any good in this, sir / "

The Blessed One told this story of the past.

Once on a time in the Kasi country the squire of a certain little village
had promised a sacrifice to the Fairy of a banyan-tree which stood at the
entrance to the villase. Afterwards when he returned, he slew a number

54 The Jataka. Book I.

of creatures and betook himself to the tree to get released from his vow.
But the Tree-Fairy, standing in the fork of its tree, repeated this stanza: —

Take thought of life hereafter when you seek
'llelease'; for this release is bondage strict.
Not thus the wise and good release themselves ;
For this, the fool's release, in bondage ends.

Thenceforth, men refrained from such taking of life, and by walking in
righteousness thronged thereafter the city of the Devas.

His lesson ended, the Master shewed the connexion and identified the Birth,
by saying, " I was the Tree-fairy of those days."

[JVote. Feer mentions a second title, Panavadha-Jdtaka (J. As. 1876, p.
516).]

No. 20.

NALAPANA-JATAKA.

[ITU] '■^ I found the footprints P This story was told by the Master whilst
journeying on an alms-pilgrimage through Kcjsala, when he had come to the
village of Nalaka-pana (Cane-drink) and was dwelling at Ketaka-vana near the
Pool of Nalaka-pana, about cane-sticks. In those days the Brethren, after
bathing in the Pool of Nalaka-pana, made the novices get them cane-sticks for
needle-cases 1, but, finding them hollow throughout, went to the Master and said,
" Sir, we had cane-sticks got in order to provide needle-cases ; and from top to
bottom they are quite hollow. Now how can that be?"

"Brethren," said the Master, "such was my ordinance in times gone by."
And, so saying, he told this story of the past.

In past times, we are told, there was a thick forest on this spot. And
in the lake here dwelt a water-ogre who used to devour everyone who went
down into the watex-. In those days the Bodhisatta had come to life as the
king of the monkeys, and was as big as the fawn of a red deer ; he lived in
that forest at the head of a troop of no less than eighty thousand monkeys

1 In the Vinaya, {CiiUav. v. 11), the Buddha is made to allow "the use of a needle-
case made of bamboo."

No. 'ZO. 55

whom he shielded from harm. Thus did he coiiii«el his s\il»jects; — ''My
friends, in this forest there are trees that are poisonous and lakes tliat are
haunted by ogres. Mind to ask me first liefore you either (sat any fruit
which you have not eaten before, or drink of any wattu- wliere you have
not drunk before." "Certainly," said they readily.

One day they came to a s})ot they had never visited before. As they
were searching for water to drink after their day's wanderings, they came
on this lake. But they did not drink ; on the contrary they sat down
watching for the coming of the Bodhisatta.

When he came up, he said, " Well, my friends, why don't you drink ? "

" We waited for you to come."

" Quite right, my friends," said the Bodhisatta. Then he made a cir-
cuit of the lake, and scrutinized the footprints round, with the result that
he found tliat all the footsteps led down into the water and none came up
again. " Without doubt," thought he to himself, " this is the haunt of an
ogre." So he said to his followers, "You are quite right, my friends, in
not drinking of this water ; for the lake is haunted by an ogre."

When the water-ogre realised that they were not entering his domain,
[171] he assumed the shape of a horrible monster with a blue belly, a
white face, and bright- red hands and feet ; in this shape he came out from
the water, and said, "Why are you seated here"? Go down into the lake
and drink." But the Bodhisatta said to him, "Are not you the ogre of
this water '? " " Yes, I am," was the answer. " Do you take as your prey
all those who go down into this water?" "Yes, I do; from small birds
upwards, I never let anything go which comes down into my water. I
will eat the lot of yon too." " But we shall not let you eat us." " Just
drink the water." " Yes, we will diink the water, and yet not fall into
your power." "How do you propose to drink the water, then?" "Ah,
you think we shall have to go down into the water to drink ; whereas we
shall not enter the water at all, but the whole eighty thousand of us will
take a cane each and drink therewith from your lake as easily as we could
through the hollow stalk of a lotus. And so you will not be able to eat
us." And he repeated the latter half of the following stanza (the first
half being added by the Master when, as Buddba, he recalled the inci-
dent) : —

I found the footprints all lead down, none back.
With canes we'll drink ; you shall not take my life.

So saying, the Bodhisatta had a cane brought to him. Tlien, calling to
mind the Ten Perfections displayed by him, he recited them in a .solemn
asseveration', and blew down the cane. [172] Straightway the cane became

1 Literally "made a truth-act." If this is done with iuteution, a miracle instantly
follows. Cf. No. 35 &c.

56 The Jataka. Book I.

hollow throughout, without a single knot being left in all its length. In this
fashion he had another and another brought and blew down them. (But
if this were so, he could never have finished ; and accordingly the forego-
ing sentence must not be understood in this — literal — sense.) Next the
Bodhisatta made the tour of the lake, and commanded, saying, "Let all
canes throwing here become hollow throughout." Now, thanks to the
"reat virtues of the saving goodness of Bodhisattas, their commands are
always fulfilled. And thenceforth every single cane that grew round tliat
lake became hollow throughout.

(In this Kapjya, or Era, there are four miracles which endure through
the whole Era. What are the fonrl Well, they are — first, the sign of the
hare in the moon', which will last through the whole Era ; secondly, the
spot where the fire was put out as told in the Vattaka Jataka^, which
shall remain untouched by fii-e throughout the Era ; thirdly, on the site
of Ghatlkara's house^ no rain shall ever fall while this Era lasts ; and
lastly, the canes that grow round this lake shall be hollow throughout
during the whole of the Era. Such are the four Era-miracles, as they are
called.)

After giving this command, the Bodhisatta seated himself with a cane in
his hands. All the other eighty thousand monkeys too seated tliemselves
round the lake, each with a cane in his hands. And at the same moment
when the Bodhisatta sucked the water up through his cane, they all drank
too in the same manner, as they sat on the bank. This was the way they
drank, and not one of them could the water-ogre get ; so he went off in a
rage to his own habitation. The Bodhisatta, too, with his following went
back into the forest.

When the Master had ended his lesson and had repeated what he had said as
to the hoUowness of the canes being the result of a former ordinance of his
own, he shewed the connexion, and identified the Birth by saying, "Devadatta
was the water-ogre of those days ; my disciples were the eighty thousand
monkeys ; and I was the monkey-king, so fertile in resource."

1 See Jataka No. 316, and Tawney's Kathd-Sarit-Sdgara, Vol. n. p. 66, where a
number of passages bearing on this symbol are referred to, and Benfey's Pafica-
Tantra, i. 349, See also Cariyu-Pitaka, p. 82.

* No. 85.

3 See the (unpublished) Gbatikara Sutta (No. 81 of the Majjhima Nikaya), Bhimma.
pada, p. 349, and Milinda-panha, p. 222.

No. '2i. 57

No. 21.

KURUNGA-JATAKA.

[173] "y/ic antelope tiiows well." — This story was told ])y tlic Ma.stor wliilo at
the Bamboo-grove about Dcvadatta. For onco when tlio J'retlircii wore gatlicivd
together in tlie Hall of Ti'uth, they sat talking reproachfully of Devadatt^i, saying,
"Sirs, with a view to destroy the Buddha Devaelatta hired bowmen, hurleil down
a rock, and let loose the elephant Dhana-palaka ; in every way he goes about to
slay the Lord of Wisdom i." Entering and seating himself on the seat prepared
for him, the Master asked, saying, "Sirs, what is the theme you arc discussing
hei'e in conclave?" "Sir," was the reply, "we were discussing the wickedness of
Devadatta, saying that he was always going about to slay you." Said the
Master, "It is not only in these present days, J)rethreu, that Devadatta goes
about seeking to slay me; he went about with the like intent in bygone days
also, — but was unable to slay me." And so saying, he told this story of the
past.

Once on a time when Bi'ahmadatta was reigning in Benares, tiie
Bodhisatta came to life as an antelope, and used to live ou fruits in liis
haunts in the forest.

At one period he was subsisting on the fruit of a sepaniii-tree.
And there was a village hunter, whose method was to l)uild a platform
in trees at the foot of which he found the track of deer, and to watch
aloft foi* their coming to eat the fruits of the trees. When the deer came,
he brought them down with a javelin, and sold the flesh for a living.
This hunter one day marked the tracks of the Bodhisatta at the foot of the
tree, and made himself a platform up in the boughs. Having breakfasted
early, he went with his javelin into the forest and seated himself on his
platform. The Bodhisatta, too, came abroad early to eat the fruit of that
tree ; but he was not in too great a liurry to approach it. " For," thought
he to himself, "sometimes these platform-building hunters build themselves
platforms in the boughs. Can it be that this can have happened here 1 "
And he halted some way off to reconnoitre. Finding that the Bodhisatta
did not approach, the hunter, still seated aloft on his platform, [174] threw
fruit down in front of the antelope. Said the latter to himself, " Here's
the fruit coming to meet me; I wonder if there is a hunter up there."
So he looked, and looked, till he caught sight of the hunter in the tree ;
but, feigning not to have seen the man, he shouted, " My worthy tree,
hitherto you have been in the habit of letting your fruit fall straight to

1 See Vinaya, CuUavagga, vii. 3, for details of Devadatta's attempt to kill (iotainu.
In the Vinaya, the elephant is named NAlagiri.

58 The Jataka. Book I.

the gi-ouiid like a peudaut creeper; but to-day you have ceased to act like
a tree. And therefore, as you have ceased to behave as becomes a tree, I
too must change, and look for food beneath another tree." And so saying,
he repeated this stanza : —

The antelope knows well the fruit you drop.
I like it not; some other tree I'll seek^

Then the hunter from his platform hurled his javelin at the Bodhisatta,
crying, " Begone ! I've missed you this time." Wheeling round, the
Bodhisatta halted and said, '• You may have missed vie^ my good man ;
but dfipeiid upon it, you have not missed the reward of your conduct,
namely, tlie eight Large and the sixteen Lesser hells and all the live forms
of bonds and torture." With these words the antelope bounded off on its
way ; and the hunter, too, climbed down and went his way.

When the Master had ended this discourse and had repeated what he had
said about Devadatta's going about to slay him in bygone days also, he shewed
the connexion and identified the Birth, by saying, "Devadatta was the platform-
hunter of those days, and I myself the antelope."

No. 22.

KUKKURA-JATAKA.

[175] '■'■The dogs that in the royal palace grow." — This story was told by the
Master while at Jetavana, about acting for the good of kinsfolk, as will be
related in the Twelfth Book in the Bhaddasala-jataka-. It was to drive home
that lesson that he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the result
of a past act of the Bodhisatta was that he came to life as a dog, and dwelt
in a great cemeteiy at the head of several hundred dogs.

Now one day, the king set out for his pleasaunce in his chariot of
state drawn by milk-white horses, and after amusing himself all the day
in the grounds came back to the city after sunset. The carriage-harness

^ See Dhammapada, pp. 147, 331.
- No. 465.

No. 22. 5y

they left in the courtyard, still hitched ou to the clmriot. In the ni'dit
it rained and the harness got wet. Moreover, the king's dogs came down
from the ui)per chambers and gnawed the leather work and stra))s. Next
day they told the king, saying, "Sire, dogs have got in through the mouth
of the sewer and have gnawed the leather work and straps of your
majesty's carriage." Enraged at the dogs, the king said, " Kill every dog
you see." Then began a great slaughter of dogs; and the creatures,
6nding that they were being slain whenever they were seen, repaired to
the cemetery to the Bodhisatta. "What is the meaning," asked he, "of your
assemlding in such numbers?" They said, "The king is so enraged at the
report that the leather work and straps of his carriage have been gnawetl
by dogs within the royal precincts, that he has ordered all dogs to \)v.
killed. Dogs are being destroyed wholesale, and great peril has arisen."

Thought the Bodhisatta to himself, "No dogs from without can get
into a place so closely watched; it must be the thoroughbred dogs inside
the palace who have done it. At present nothing happens to tlie real
culprits, while the guiltless are being put to death. What if I were to
discover the culprits to the king and so save the lives of my kith and kin?"
He comforted his kinsfolk by saying, " H:ive no fear ; I will save you.
[176] Only wait here till I see the king."

Then, guided by the thoughts of love, and calling to mind the Ten
Perfections, he made his way alone and unattended into the city, com-
manding thus, "Let no hand be lifted to throw stick or stone at me."
Accordingly, when he made his appearance, not a man grew angry at the
sight of him.

The king meantime, after ordering the dogs' destruction, had taken
his seat in the hall of justice. And straight to him ran the Bodhisatta,
leaping under the king's throne. The king's servants tried to get him
out ; but his majesty stoj^ped them. Taking heart a little, the Bodhisatta
came forth from under the throne, and bowing to the king, said, " Is
it you who are having the dogs destroyed?" "Yes, it is I." "What
is their offence, king of men?" "They have been gnawing the straps
and the leather covering my carriage." " Do you know the dogs wlio
actually did the mischief?" "No, I do not." "But, your majesty, if
you do not know for certain the real culprits, it is not right to order the
destruction of every dog that is seen." " It was because dogs had gnawed
the leather of my carriage that I ordered them all to be killed." " J)o
your people kill all dogs without exception ; or are there some dogs who
are spared ? " " Some are spared, — the thorough-bred dogs of my own
palace." "Sire, just now you were saying that you had ordered the
universal slaughter of all dogs wherever found, because dogs had gnawed
the leather of your carriage; whereas, now, you say tiiat the thorough-
bred dogs of your own palace escape death. Therefore you are following

60 The Jdtaka. Book I.

the four Evil Courses of partiality, dislike, ignorance and fear. Such
courses are wrong, and not kinglike. For kings in trying cases should
be as unbiassed as the beam of a balance. But in this instance, since
the royal dogs go scot-free, whilst poor dogs are killed, this is not the
impartial doom of all dogs alike, but only the slaughter of poor dogs."
And moreover, the Great Being, lifting up his sweet voice, said, " Sire, it
is not justice that you are performing," and he taught the Truth to the
king in this stanza : — [177]

The dogs that in the royal palace grow,

The well-bred dogs, so strong and fair of form, —

Not these, but only we, are doomed to die.

Here's no impartial sentence meted out

To all alike; 'tis slaughter of the poor.

After listening to the Bodhisatta's words, the king said, " Do you in
your wisdom know who it actually was that gnawed the leather of my
carriage 1" "Yes, sire." "Who was it?" "The thorough-bred dogs
that live in your own palace." " How can it be shewn that it was they
who gnawed the leather ? " "I will prove it to you," " Do so, sage."
"Then send for your dogs, and have a little butter-milk and kusa-grass
brought in." The king did so.

Then said the Great Being, " Let this grass be mashed up in the butter-
milk, and make the dogs drink it."

The king did so ; — with the result that each several dog, as he drank,
vomited. And they all brought up bits of leather ! " Why it is like a
judgment of a Perfect Buddha himself," cried the king overjoyed, and
he did homage to the Bodhisatta by offering him the royal umbrella. But
the Bodhisatta taught the Truth in the ten stanzas on righteousness in the
Te-sakuna Jataka^, beginning with the vk^ords : —

Walk righteously, great king of princely race.

Then having established the king in the Five Commandments, and
having exhorted his majesty to be steadfast, the Bodhisatta handed back to
the king the white umbrella of kingship.

At the close of the Great Being's words, [178] the king commanded
that the lives of all creatures should be safe from harm. He ordered that
all dogs from the Bodhisatta downwards, should have a constant supply of
food such as he himself ate; and, abiding by the teachings of the Bodhi-
satta, he spent his life long in charity and other good deeds, so that when
he died he was re-born in the Deva Heaven. The ' Dog's Teaching '
endured for ten thousand years. The Bodhisatta also lived to a ripe old
age, and then passed away to fare according to his deserts.

No. 521.

No. 2;}. 61

When the Master had ended this lesson, and had said, " Not only now,
Brethren, does the Buddha do what profits liis kimhvd ; in former times alsn he
did the like," — he shewed the connexion, and identified the I'irth hy sjiyinj^,
"Ananda was the king of those days, the liuddlia's fcjllowers were the othei-s, and
I myself was the dog."

No. 23.

bhojajaniya-jAtaka.

" Though prosti'ate noiv." — This story was told by the Master while at
Jetavana about a Brother who gave up persevering. For it was then that
the Master addressed that Brother and said, "Bretln'en, in bygone days the wise
and good persevered even amid hostile surroundings, and, even when they were
wounded, still did not give in." And, so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodlii-
satta came to life as a thoroughbred 8indh horse and was made the king's
destrier, surrounded by all pomp and state. He was fed on exquisite
three-year old rice, which was always served vip to him in a golden dish
worth a hundred thousand pieces of money ; and the ground of ids stall
was perfumed with the four odours. Round his stall were hung ciimson
curtains, while overhead was a canopy studded with stars of gold. On tlio
walls were festooned wreaths and garlands of fragrant flowers; and a himp
fed with scented oil was always burning thei'e.

Now all the kings round coveted the kingdom of Benares. Once seven
kings encompassed Benares, and sent a missive to the king, saying, "Either
yield up your kingdom to us or give battle." Assembling his ministers,
the king of Benares laid the matter before them, and asked them what lie
was to do. Said they, "You ought not to go oiit to do battle in person,
sire, in the first instance. [179] Despatch such and such a knight out (ii-st
to tight them ; and later on, if he fails, we will decide what to do."

Then the king sent for that knight and said to him, "Can you figlit tin-
seven kings, my dear knight? " Said he, "Give me but your noltle destrier,
and then I could fight not seven kings only, but all the kings in India."
" My dear knight, take my destrier or any other horse you plea.so, and do
battle." "Very good, my sovereign lord," said the knight; and with a bow-
he passed down from the upper chamlx^rs of the ])alace. Th«'n he had the
noble destrier led out and sheathed in mail, aiming liimself too c.-ip :'i-|>ie.

62 The Jdtaka. Booh I.

and girding on his sword. Moimted on his noble steed he passed out of the
city-gate, and witli a lightning charge broke down the first camp, taking
one king alive and bringing him back a prisoner to the soldiers' custody.
Returning to the field, he broke down the second and the third camps,
and so on until he captured alive five kings. The sixth camp he had
just broken down, and had captured the sixth king, when his destrier
received a wound, which streamed with blood and caused the noble animal
sharp pain. Perceiving that the horse was wounded, the knight made it
lie down at the king's gate, loosened its mail, and set about arming another
horse. As the Bodhi-satta lay at full length on his side, he opened his eyes,
and gathered what the knight was doing. " My rider," thought he to
himself, " is arming another horse. That other horse will never be able to
break down the seventh camp and capture the seventh king ; he will lose
all that I have accomplished. This peerless knight will be slain ; and the
king, too, will fall into the hands of the foe. I alone, and no other horse,
can break down that seventh camp and capture the seventh king." So, as
he lay there, he called to the knight, and said, " Sir knight, there is no
horse but I who can break down the seventh camp and capture the
seventh king. I will not throw away what I have already done ; only
have me set upon my feet and clad again in my armour." And so saying,
he repeated this stanza: — [180]

Though prostrate now, and pierced with darts, I lie.
Yet still no hack can match the destrier.
So harness none but me, 0 charioteer.

The knight had the Bodhisatta set upon his feet, bound up his wound,
and armed him again in proof. Mounted on the destrier, he broke down
the seventh camp, and brought back alive the seventh king, whom he
handed over to the custody of the soldiers. They led the Bodhisatta too
up to the king's gate, and the king came out to look upon him. Then
said the Great Being to the king, " Great king, slay not these seven
kings ; bind them by an oath, and let them go. Let the knight enjoy all
the honour due to us both, for it is not right that a warrior who has
presented you with seven captive kings should be brought low. And
as for yourself, exercise charity, keep the Commandments, and rule your
kingdom in righteousness and justice." When the Bodhisatta had thus
exhorted the king, they took off his mail ; but when they were taking it
off piecemeal, he passed away.

The king had the body burned with all respect, and bestowed great
honour on the knight, and sent the seven kings to their homes after
exacting from each an oath never to war against him any more. And he
I'uled his kingdom in righteousness and justice, passing away when his
life closed to fare thereafter according to his deserts.

No. 24. 63

Then the Master said, "Thus, Brethren, in bygone days the wise and good
persevered even amid hostile surroundings, and, even wlion wounilod so grievously,
still did not give in. Whereas you who have devoted yourself to so saving
a doctrine, — how comes it that you give up persevering?" After whicli, he
preached the Four Truths, at the close whereof the faint-hearted Brother
won Arahatship. His lesson ended, the Master [181] shewed the connexion,
and identified the Birth by saying, "Ananda was the king of those days,
Sariputta the knight, and 1 myself the tliorougli-bicd Sindh lutrse."

No. 24.

AJANNA-JATAKA.

^^jVo matter when or where." — This story was told by the Master while at
Jetavana about another Brother who gave up persevering. But, in this case, he
addressed that Brother and said, " Brethren, in bygone days the wise and good
still persevered even when wounded." And, so saying, he told this story of the
past.

Once on a time when Brahmadatta was reigning in Benares, there
were seven kings who encompassed the city, just as in the foregoing story.

So a warrior who fought from a chariot harnessed two Sindh horses (a
pair of brothers), and, sallying from the city, broke down six canij)s and
captured six kings. Just at this juncture the elder horse was wounded.
On drove the charioteer till he reached the king's gate, where he took tlu^
elder brother out of the chariot, and, after unfastening the horse's mail as
he lay upon one side, set to work to arm another horse. Realising the
warrior's intent, the Bodhisatta had the same thouglits pass through his
head as in the foregoing story, and sending for the chai-iotcci-, rc|ifatr(]
this stanza, as he lay : —

No matter when or where, in weal or woe,
The thorough-bred fights on ; the hack gives in.

The charioteer had the Bodhisatta set on his feet and liarnestied. Tlien
he broke down the seven tli camp and took prisoner tlie seventh king, with
whom he drove away [182] to the king's gate, and there took out the
noble horse. As he lay upon one side, the Bodhisatta gave the same coun-
sels to the king as in the foregoing story, and then expired. The king had
the body burned with all respect, lavished honouis on the chaiiolii r, ;inil

64 The Jataka. Book I.

after ruling his kingdom in righteousness passed away to fare thereafter
uccordins: to his deeds.

His lesson ended, the Master preached the Truths (at the close whereof
that Brotlior won Arahatship) ; and identihed the Birth by saying, " The Elder
Ananda was the king, and the Perfect Buddha was the horse of those days."

No. 25.

TITTHA-JATAKA.

" Change thou the spot.''' — This story was told by the Master while at Jetavana,
about an ex-goldsmith, who had become a Brother and was co-resident with the
Captain of the Faith (Sariputta).

Now, it is only a Buddha who has knowledge of the hearts and can read
the thoughts of men ; and therefore through lack of this power, the Captain
of the Faith had so little knowledge of the heart and thoughts of his co-resident,
as to prescribe impurity as the theme for meditation. This was no good
to that Brother. The reason why it was no good to him was that, according
to tradition, he had invariably been born, throughout live hundred successive
births, as a goldsmith; and, ciMisequently, the cumulative effect of seeing
alisolutely pure gold for so long a time had made the theme of impurity viseless.
He spent four months without being able to get so much as the first inkling
of the idea. Finding himself unable to confer Arahatship on his co-resident,
the Captain of the Faith thought to himself, "This must certainly be one whom
none but a Buddha can convert ; I will take him to the Buddha." So at
early dawn he came with the Brother to the Master.

"What can it be, Sariputta," said the Master, "that has brought you here
with this Brother?" "Sir, I gave him a theme for meditation, and after four
months he has not attained to so much as the first inkling of the idea; so
I brought him to you, thinking that here was one whom none but a Buddha can
convert." "What meditation, Sfiriputta, did you prescribe for him?" "The
meditation on impurity, Blessed One." "Sariputta, it is not yours to have
knowledge of the hearts and to read the thoughts of men. Depart now alone,
and in the evening come back to fetch your co-resident."

After thus dismissing the Elder, the Master had that Brother clad in a nice
under-cloth and a robe, kept him constantly at his side when he went into
town for alms, and saw that he received choice food of all kinds. Returning to
the Monastery once more, surrounded by the Brethren, the Master retired during
the daytime [183] to his perfinned chamber, and at evening, as he walked about
the Monastery with that Brother by his side, he made a pond appear and in it
a great clump of lotuses out of which grew a great lotus-flower. "Sit here,
Brother," he said, " and gaze at this flower." And, leaving the Brother seated
thus, he retired to his perfumed chamber.

That Brother gazed and gazed at that flower. The Blessed One made it
decay. As tlie Brother looked at it, the flower in its decay farled; the petals

No. 25. 65

fell off, beginning at the rim, till in a little while all were gone; then the
stamens fell away, and only the i)ericarp was left. As he looked, tliat lirother
thought within himself, "Even now, this lotus-flower was lovely and fair; vet its
colour is de]iarted, its petals and stamens have fallen away, and only the
pericarp is left standing. Decay has come upon this beautiful lotus; what may
not befall my body? Transitory are all compounded things!" An;! witli the
thought he won Insight.

Knowing that tlie Brother's mind had risen to Insight, the Master, seated an
he was in his perfumed chamber, emitted a radiant semblance of himself,
aiid uttered this stanza : —

Pluck out self-love, as with the hand you pluck
The autumn water-lily. Set your heart
On naught but this, the ]ierfect Path of Peace,
And that Extinction which the Buddha taught.

At the close of this stanza, that Brother won Arahatshi]). At the thought
that he would never be born again, never be troubled with existence in any
shape hereafter, he burst into a heartfelt utterance beginning with tliese
stanzas : —

He who has lived his life, whose thought is ripe ;
He who, from all defilements purged and free,
Wears his last body; he whose life is pure,
Whose subject senses own him sovereign lord; —
He, like the moon that wins her way at last
From Rahu's jaws\ has won supreme release.

The foulness which enveloped me, which wrought
Delusion's utter darkness, I dispelled ;
— As, tricked with thousand rays, the beaming sun
niumines heaven with a flood of light.

After this and renewed utterances of joy, he went to the Blessed One and
saluted him. The Elder, too, came, and after due salutation to the Master, went
away with his co-resident.

When news of all this spread among the Brethren, [184] they gathered
together in the Hall of Truth and there sat praising the virtues of tlie Lord
of Wisdom, and saying, "Sirs, through not knowing the hearts and thoughts
of men, the Elder Sariputta was ignorant of his co-resident's disposition. But
the Master knew, and in a single day liestowed on him Arahatshi[) together
with perfected scholarship. Oh, how great are the marvellous powers of a
Buddha!"

Entering and taking the seat set ready for him, the Master asked, saying,
"What is the theme of your discourse here in conclave. Brethren ?"

"Naught else, Blessed One, than this,— that you alone had knowledge of the
heart, and could read the thoughts, of the co-resident of tlie Captain of tlie
Faith."

"This is no marvel. Brethren; that I, as Buddha, should now know that
Brother's disposition. Even in bygone days I knew it ecjually well." And, so
saying, he told this story of the past.

Once on a time Brahmadatta was reigning in Benares. In those days
the Bodhisatta used to be the king's director in things t.-iii].oral and
spiritual.

1 Rfihu was a kind of Titan who was thought to cansn eclipses by triii|)onirily
swallowing tlie sun and moon.

C. J. ^

Tlie Jdtaha. Booh I.

At this time folk had washed another horse, a sorry beast, at the bath-
inc'-place of the king's state- charger. And when the groom was for
leading the state-charger down into the same water, the animal was so
affronted that he would not go in. So the groom went off to the king
and said "Please your Majesty, your state-chai'ger won't take his

bath."

Then the king sent the Bodliisatta, saying, " Do you go, sage, and find
out why the animal will not go into the water when they lead him down."
" Very o'ood, sire," said the Bodliisatta, and went his way to the waterside.
Here he examined the horse; and, finding it was not ailing in any way, he
tried to divine what the reason could be. At last he came to the conclu-
sion that some other horse must have been washed at that place, and that
the charger had taken such umbrage thereat that he would not go into the
water. So he asked the grooms what animal they had washed first in the
water. " Another horse, my lord, — an ordinary animal." " Ah, it's his
self-love that has been offended so deeply that he will not go into the
water," said the Bodhisatta to himself; "the thing to do is to wash
him elsewhere." So he said to the groom, " A man will tire, my friend, of
even the daintiest fiire, if he has it always. And that's how it is with this
horse. He has been washed here times without number. Take him to
other waters [185], and there bathe and water him." And so saying, he
repeated this stanza : —

Change thou the spot, and let the charger drink
Now here, now there, with constant change of scene.
For even milk-rice cloys a man at last.

After listening to his words, they led the horse off elsewhere, and there
watered and bathed him all-right. And while they wei'e washing the
animal down after watering him, the Bodhisatta went back to the king.
"Well," said the king; "has my horse taken his drink and bath, my friend i"'
" He has, sire." " Why would he not do so at first ? " " For the follow-
ing reason," said the Bodhisatta, and told the king the whole story.
"What a clever fellow he is," said the king; " he can read the mind even
of an animal like this." And he gave great honour to the Bodhisatta, and
when his life closed passed away to fare according to his deserts, Tlie
Bodhisatta also passed away to fare likewise according to his deserts.

When the Master had ended his lesson and had repeated what he had said as
to his knowledge, in the past as well as the present, of that Brother's disposi-
tion, he shewed the connexion, and identified the Birth by saying, "This Brother
was the state-charoer of those days; Ananda was tlie king ; and I myself the
wise minister.'"

No. 26. 67

No. 26.

MAHILAMUKHA-JATAKA.

" Through hearing first." — This story was told by the Master while at the
Bamboo-grove, about Devadatta, who, having secured the adherence of Prince
Ajata-sattu, had attained both gain and honour. Prince Ajata-sattu had a
Monastery built for Devadatta at Gaya-sisa, and every day brought to him [186]
five hundred kettles of perfumed three-year-old rice flavoured with all the choicest
flavourings. All this gain and honour brought Devadatta a great following,
with whom Devadatta lived on, without ever stirring out of his Monastery.

At that time there were living in Rajagaha two friends, of whom one
had taken the vows under the Master, whilst the other had taken them iinder
Devadatta. And these continued to see one another, either casually or by
visiting the Monasteries. Now one day the disciple of Devadatta said to the other,
"Sir, why do you daily go round for alms with the sweat streaming oft' you?
Devadatta sits quietly at Gaya-sisa and feeds on the best of fare, flavoured
with all the choicest flavourings. There's no way like his. Why breed misery
for yourself? Why should it not be a good thing for you to come the first
thing in the morning to the Monastery at Gaya-sisa and there drink our rice-
gruel with a relish after it, try our eighteen kinds of solid victual, and enjoy our
excellent soft food, flavom-ed with all the choicest flavom'ings?"

Being pressed time after time to accept the invitation, the other began to want
to go, and thenceforth used to go to Gaya-sisa and there eat and eat, not forget-
ting however to return to the Bamboo-grove at the proper hovir. Nevertheless
he could not keep it secret always ; and in a little while it came out that
he used to hie oft' to Gaya-sisa and there regale himself with the food provided
for Devadatta. Accordingly, his friends asked him, saying. " Is it true, as they
say, that you regale yourself on the food provided for Devadatta?" "Who said
that?" said he. "So-and-so said it." "It is true, sirs, that I go to Gaya-sisa
and eat there. But it is not Devadatta who gives me food ; others do that."
"Sir, Devadatta is the foe of the Buddhas; in his wickedness, he has secured
the adherence of Ajata-sattu and by unrighteousness got gain and honour
for himself. Yet you who have taken the vows according to this faith which
leads to salvation, eat the food which Devadatta gets by unrighteousness.
Come; let us bring you before the Master." And, taking with them the
Brother, they went to the Hall of Truth.

When the Master became aware of their presence, he said, "Brethren, are you
bringing this Brother here against his will?" "Yes, sir; this Brother, after
taking the vows under you, eats the food which Devadatta gets by unrighteous-
ness." "Is it true, as they say, that you eat the food which Devadatta gets by
unrighteoiLsness?" "It was not Devadatta, sir, that gave it me, but others."
"Raise no quibbles here. Brother," said the Master. "Devadatta is a man of
bad conduct and bad principle. Oh, how could you, who have taken the vows
here, eat Devadatta's food, whilst adhering to my doctrine ? But you have always
been prone to being led away, and have followed in turn every one you meet."
And, so saying, he told this story of the past.

5—2

68 The Jfltaha. Bool: I.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta became his minister. In those days the king had a state-
elephant [187], named Damsel face, who was virtuous and good, and never
hurt anybody.

Now one day some burglars came close up to the elephant's stall by
night and sat down to discuss their plans in these words: — "This is the
way to tunnel into a house ; this is the way to break in through the walls ;
before carrying off the plunder, the tunnel or breach in the walls ought
to be made as clear and open a-s a road or a foi'd. In lifting the goods,
you shouldn't stick at murder ; for thus there will be none able to resist.
A burglar should get rid of all goodness and virtue, and be quite pitiless,
a man of cruelty and violence." After having schooled one another in
these counsels, the burglars took themselves off. The next day too they
came, and many other days besides, and held like converse together, till
the elephant came to the conclusion that they came expressly to instruct
him, and that he must turn pitiless, cruel, and violent. And such indeed
he became. No sooner did his mahout appear in the early morning than
the elephant took the man in his trunk and dashed him to death on the
ground. And in the same way he treated a second, and a tliird, and every
person in turn who came near him.

The news was brought to the king that Damsel-face had gone mad and
was killing everybody that he caught sight of. So the king sent the
Bodhisatta, saying, "Go, sage, and find out what has perverted him."

Away went the Bodhisatta, and soon satisfied himself that the
elephant showed no signs of bodily ailment. As he thought over the
possible causes of the change, he came to the conclusion that the elephant
must have heard persons talking near him, and have imagined that they
were giving him a lesson, and that this was what had pervei-ted the
animal. Accordingly, he asked the elephant-keepers whether any persons
had been talking together recently near the stall by night. " Yes, my
lord," was the answer; "some burglars came and talked." Then the
Bodhisatta went and told the king, saying, " There is nothing wrong, sire,
with the elephant bodily ; he has been perverted by overhearing some
burglars talk." "Well, what is to be done nowl" "Order good men,
sages and brahmins, to sit in his stall and to talk of goodness." " Do so,
my friend," said the king. Then the Bodhisatta set good men, sages and
Vji'ahmins, in the stall [188], and bade them talk of goodness. And they,
taking their seats hard by the elephant, spoke as follows, " Neither mal-
treat nor kill. The good should be long-suffering, loving, and merciful."
Hearing this the elephant thought they must mean this as a lesson for
him, and resolved thenceforth to become good. And good he became.

"Well, my friend," said the king to the Bodhisatta; "is he good
now?" "Yes, your majesty," said the Bodhisatta; "thanks to wise and

No. 27. G'J

good men the elephant who was so perverted has become himself agaiu."
And so saying, he repeated this stanza : —

Through hearing first the burglars' wicked talk
Damsel-face ranged abroad to wound and kill ;
Through hearing, later, wise men's lofty words
The noble elephant turned good once more.

Said the king, "He can read the mind even of an animal !" And he
conferred great lionour on the Bodhisatta. After living to a good old
age, he, with the Bodhisatta, passed away to fare according to his deserts.

Said the Master, — "In the past, too, you followed everyone you met. Brother ;
hearing burglars talk, you followed what they said ; and hearing the wise aud
good talk, you followed what they said." His lesson ended, he shewed the con-
nexion, and identified the Birth, by saying, "The traitorous Brother was the
Damsel-face of those days, Ananda the king, aud I myself the minister."

No. 27.

ABHINHA-JATAKA.

" iVo morsel can he eat." — This story was told by the Master while at
Jetavana, about a lay-disciple and an aged Elder. [189]

Ti'adition says that there were in Savatthi two friends, of whom one joined
the * Brotherhood but used to go every day to the other's house, where his
friend used to give him an alms of food and make a meal himself, and then
accompany him back to the Monastery, where he sat talking all the livelong day
till the sun went down, when he went back to town. And his friend the
Brother xised to escort him on his homeward way, going as far as the city-gates
before turning back.

The intimacy of these two became known among the Brethren, who were
sitting one day in the Hall of Truth, talking about the intimacy which existed
between the pair, when the Master, entering the Hall, asked what was the
subject of their talk ; and the Brethren told him.

"Not only now, Brethren, are these two intimate with one another," said the
Master; "they were intimate in bygone days as well." And, so saying, he told
this story of the past.

Once on a time when Brahmadatta was reigning in Benares, tlie
Bodhisatta became his minister. In those days there was a dog which
used to go to the stall of the elephant of state, and eat the gobbets of rice
which fell where the elepliaut fed. Haunting the place for the food's sake,

70 Tlie Jataka. Book I.

the dog grew very friendly with the elephant, and at last would never eat
except with him. And neither could get on without the other. The dog
used to disport himself by swinging backwards and forwards on the
elephant's trunk. Now one day a villager bought the dog of the mahout
and took the dog home with him. Thenceforward the elephant, missing
the dog, refused either to eat or drink or take his bath ; and the king was
told of it. His majesty despatched the Bodhisatta to find out why the
elephant behaved like this. Proceeding to the elephant-house, the Bodhisatta,
seeing how sad the elephant was, said to himself, "He has got no bodily
ailment ; he must have formed an ardent friendship, and is sorrowing at
the loss of his friend." So he asked whether the elephant had become
friends with anyone.

"Yes, my lord," was the answer; "there's a very warm friendship
between him and a dog." "Where is that dog now?" "A man took it
off'." " Do you happen to know where that man lives ? " " No, my lord."
The Bodhisatta went to the king and said, " There is nothing the matter
with the elephant, sire; but he was very friendly with a dog, [190] and it
is missing his friend which has made him refuse to eat, I imagine." And
so saying, he repeated this stanza : —

No morsel can he eat, no rice or grass;
And in the bath he takes no pleasure now.
Methinks, the dog had so familiar grown,
That elephant and dog were closest friends.

"Well," said the king on hearing this; "what is to be done now,
sageV "Let proclamation be made by beat of drum, your majesty, to the
effect that a man is i-eported to have carried off" a dog of which the elephant
of state was fond, and that the man in whose house that dog shall be found,
shall pay such and such a penalty." The king acted on this advice ; a,nd
the man, when he came to hear of it, promptly let the dog loose. Away
ran the dog at once, and made his way to the elephant. The elephant
took the dog up in his trunk, and placed it on his head, and wept and
cried, and, again setting the dog on the ground, saw the dog eat first and
then took his own food.

" Even the minds of animals are known to him," said the king, and he
loaded the Bodhisatta with honoui's.

Thus the Master ended his lesson to shew that the two were intimate in
bygone days as well as at that date. This done, he unfolded the Four Truths.
(This unfolding of the Four Truths forms part of all the other Jatakas ; but we
shall only mention it where it is expressly mentioned that it was blessed unto
fruit.) Then he shewed the connexion, and identified the Birth by saying,
" The lay-disciple was the dog of those days, the aged Elder was the elephant,
and I myself the wise minister." [191]

No. 28. 71

No. 28.

NANDIVI8ALA-JATAKA.

"Speak oidi) words of Hndness.^' — This story was told by the Master while at
Jctavana, about the bitter words spoken by the Six^. For, in tliosc days the
Six, when they disagreed with respectable Brethren, used to taunt, revile and
jeer them, and load them with the ten kinds of abuse. This the Brethren
reported to the Blessed One, who sent for the Six and asked whether tliis charj^e
was true. On their admitting its truth, he rebuked them, saying, "Brethren,
hard words gall even animals : in bygone days an animal made a man who had
used harsh language to- him lose a thousand pieces." And, so saying, he told
this story of the past.

Once on a time at Takkasila in the land of Gandhara there was a king
reigning there, and the Bodhisatta came to life as a bull. When he was
quite a tiny calf, he was presented by his owners to a brahmin who came
in — they being known to give away presents of oxen to such-like holy men.
The brahmin called it Nandi-Visala (Great- Joy), and treated it like his own
child, feeding the young creature on rice-grviel and rice. When the
Bodhisatta grew up, he thought thus to himself, " I have been brought up
by this brahmin with great pains, and all India cannot show the bull which
can draw what I can. How if I were to repay the brahmin the cost of my
nurture by making proof of my strength 1 " Accordingly, one day he said
to the brahmin, " Go, brahmin, to some merchant rich in herds, and wager
him a thousand pieces that your bull can draw a hundred loaded carts."

The brahmin went his way to a merchant and got into a discussion with
him as to whose oxen in the town were the strong. " Oh, so-and-so's,
or so-and-so's," said the merchant. "But," added he, "there are no oxen in
the town which can compare with mine for real strength." Said the
bi-ahmin, " I have a bull who can pull a hundred loaded carts." " Where's
such a bull to be found?" laughed the merchant. "I've got him at home,"
said the brahmin. " Make it a wager." " Certainly," said the brahmin,
and staked [192] a thousand pieces. Then he loaded a hundred carts with
sand, gravel, and stones, and leashed the lot together, one behind the other,
by cords from the axle-tree of the one in front to the trace-bar of its
successor. This done, he bathed Nandi-Visala, gave him a measure of
perfumed rice to eat, hung a garland round his neck, and harnessed him all

^ The ' Six ' were notorious Brethren who are always mentioned as defying the
rules of the Order.

72 The Jataka. Book I.

alone to the leading cart. The brahmin in person took his seat upon the
pole, and flourished his goad in the air, shouting, " Now then, you rascal !
pull them along, you rascal!"

"I'm not the rascal he calls me," thought the Bodhisatta to himself ;
and so he planted his four feet like so many posts, and budged not an inch.

Straightway, the merchant made the brahmin pay over the thousand
pieces. His money gone, the brahmin took his bull out of the cart and went
home, where he lay down on his bed in an agony of grief. When Nandi-
Visala strolled in and found the brahmin a prey to such grief, he went up
to him and enquired if the brahmin were taking a nap. "How should I be
taking a nap, when I have had a thousand pieces won of me ? " " Brahmin,
all the time I have lived in your house, have I ever broken a pot, or
squeezed up against anybody, or made messes about ? " "Never, my child."
"Then, why did you call me a rascal 1 It's you who are to blame, not I.
Go and bet him two thousand this time. Only remember not to miscall me
rascal again." When he heard this, the brahmin went off" to the merchant,
and laid a wager of two thousand. Just as before, he leashed the hundred
carts to one another and harnessed Nandi-Visala, very spruce and fine, to
the leading cart. If you ask how he harnessed him, well, he did it in this
way: — first, he fastened the cross-yoke on to the pole; then he put the
bull in on one side, and made the other fast by fastening a smooth piece
of wood from the cross-yoke on to the axletree, so that the yoke was
taut and could not skew round either way. Thus a single bull could draw
a cart made to be drawn by two. So now seated on the pole, the brahmin
stroked Nandi-Visala on the back, and called on him in this style, " Now
then, my fine fellow ! pull them along, my fine fellow ! " With a single
pull the Bodhisatta tugged along the whole string of the hundred carts
[193] till the hindermost stood where the foremost had started. The
merchant, rich in herds, paid up the two thousand pieces he had lost to
the brahmin. Other folks, too, gave large sums to the Bodhisatta, and
the whole passed into the hands of the brahmin. Thus did he gain greatly
by reason of the Bodhisatta.

Thus laying down, by way of rebuke to the Six, the rule that hard words
please no one, the Master, as Buddha, uttered this stanza : —

Speak only words of kindness, never words
Unkind. For him who spoke hiui fail-, he moved
A heavy load, and brought him wealth, for love.

When he had thus ended his lesson as to speaking only words of kindness,
the Master identified the Birth by saying, "Ananda was the ])rahniin of those
days, and I myself Nandi-Visala."

\_Note. The substance of this story occurs in the Vinaya, Vol. iv, page 5.]

No. -20. 73

No. 29.

KANHA-JATAKA.

" Wit/t hciirii loiidsy — This story was told by tlic Master wliilc at ,leta\'aiia,
about the Double Miracle, which, together with the Descent from Heaven, will
be related in the Thirteenth I>ook, in the Sarabhaniiga-jataka'.

After he had i)erfornied the Doul)lc Miracle and had made a stay in Hea\en,
the All-knowing Buddha descended at the city of Saihkassa on the day of the
Great Pavarana- Festival, and thence passed with a large following to Jetavana.

Gathering together in the Hall of Truth, the Brethren sat praising the virtues
of the Master, saying, "Sirs, peerless is the Buddha; none may bear the yoke
borne l)y the Buddha. The Six teachers, though they protested so often that
the}', and they only, would perform miracles, yet not a single miracle did they
work. 0 ! how peerless is the Master I"

Entering the Hall and asking the theme which the Brethren were discussing in
conclave [194], the Master was informed that their theme was no other than his
own virtues. "Brethren," said the Master, "who shall now bear the yoke borne
by me? Even in bygone days, when I came to life as an animal, I was un-
matched." And, so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta came to life as a bull. And while he was still a young calf, his
owners, who had been lodging with an old woman, made him over to her
in settlement of their i*eckoning. She reared him like her own child,
feeding him on rice-gruel and rice and on other good cheer. The name
he l)ecame knoAvn by was "Granny's Blackie." Growing up, he used to
range about with the other cattle of the village, and was as black as jet.
The village urchins used to catch hold of his horns and ears and dewlaps,
and have a ride ; or they would hold on to his tail in play, and mount on
his back.

One day he thought to himself, "My mother is very poor; she has
painfully reared me, as if I were her own child. What if I were to earn
some money to ease her hard lot?" Thenceforth he was always looking out
for a job. Now, one day a young merchant at the head of a caravan came
with five hundred waggons to a ford the bottom of which was so rough
that his oxen could not pull the waggons through. And even when he
took out the five hundred pairs of oxen and yoked the lot together to form
one team, they could not get a single cart by itself across the river. Close

1 No. 483.

'^ The festival at the end of the lainy season (Mahdvai/jja iv. Ij.

74 The Jataka. Book I.

by that ford the Bodhisatta was about with the other cattle of the village.
And the young merchant, being a judge of cattle, ran his eye over the
herd to see whether amoug them there was a thorough-bred bull who could
pull the waggons across. When his eye fell on the Bodhisatta, he felt sure
lie would do; and, to find out the Bodhisatta's owner, he said to the
herdsmen, "Who owns this animall If I could yoke him on and get my
waggons across, I would pay for his services." Said they, "Take him and
harness him, then ; he has got no master hereabouts."

But when the young merchant slipped a cord [195] through the
Bodhisatta's nose and tried to lead him off, the bull would not budge. For,
we are told, the Bodhisatta would not go till his pay was fixed. Under-
standing his meaning, the merchant said, " Master, if you will pull these
five hundred waggons across, I will pay you two coins per cart, or a
thousand coins in all."

It now required no force to get the Bodhisatta to come. Away he
went, and the men harnessed him to the carts. The first he dragged over
with a single pull, and landed it high and dry; and in like manner he dealt
with the whole string of waggons.

The young merchant tied round the Bodhisatta's neck a bundle containing
five hundred coins, or at the rate of only one for each cart. Thought the
Bodhisatta to himself, "This fellow is not paying me according to contract!
I won't let him move on!" So he stood across the path of the foremost
waggon and blocked the way. And try as they would, they could not get
him out of the way. "I suppose he knows I've paid him short," thought
the merchant; and he wrapped up a thousand coins in a bundle, which he
tied round the Bodhisatta's neck, sayiug, "Here's your pay for pulling the
waggons across." And away went the Bodhisatta with the thousand
pieces of money to his "mother."

"What's that round the neck of Granny's Blackie?" cried the children
of the village, running up to him. But the Bodhisatta made at them from
afar and made them scamper off, so that he reached his "mother" all right.
Not but what he appeared fagged out, with his eyes bloodshot, from
dragging all those five hundred waggons over the river. The pious
woman, finding a thousand pieces of money round his neck, cried out,
" Where did you get this, my child ? " Learning from the herdsmen
what had happened, she exclaimed, "Have I any wish to live on your
earnings, my child ? Why did you go through all this fatigue 1 " So
sayiug, she washed the Bodhisatta with warm water and rubbed him
all over with oil ; she gave him drink and regaled him with due victuals.
And when her life closed, she passed away, with the Bodhisatta, to fare
according to her deserts.

No. 30. 75

When he had ended this leasou to sshew that the Buddha was umuatcliod
in the past as then, he shewed the connexion by uttering, as Buddha, this
stanza : —

[196] With heavy hmds to carry, with had roads.

They harness 'Blackie'; he soon draws the hjad.

After his lesson to shew that only 'Blackie' could draw the load, he shewed
the connexion, and identified the Birth by saying, "Uppala-Vanna was the old
woman of those days, and I myself 'Granny's Blackie.' "

No. 30.

MUNIKA-JATAKA.

"Then eiir// not pour Mimika." — This story was told by the Master while at
Jetavana about being seduced by a 2>himp young woman, as will be related in
the Thirteenth Book in the Culla-Narada-Kassapa-jatakai.

Then the Master asked that Brother, saying, "Is it true. Brother, as they
say, that you are passion-tost?" "It is true, sir," was the reply. "Brother,"
said the Master, "she is your bane; even in bygone days, you met your end and
were made into a relish for the company on her marriage-day." And so saying,
he told this story of the past.

Once on a time, when Brahmadatta was reigning in Benares, the
Bodhisatta came to life as an ox, named Big Red, on the squire's estate in
a certain hamlet. And he had a younger brother vi^ho was known as
Little Red. There were only these two brothers to do all the draught-
work of the family. Also, the squire had an only daughter, whose hand
was asked in marriage for his son by a gentleman of the town. And the
parents of the girl, with a view to furnishing dainty fare [197] for the
wedding guests, began to fatten uj) a pig named Munika.

Observing this, Little Red said to his brother, " All the loads that
have to be drawn for this household are drawn by you and me, my
bi'other ; but all they give us for our pains is sorry grass and straw to eat.
Yet here is the pig being victualled on rice ! What can be the reason why
he should be treated to such fare ? "

i No. 477.

76 The Jataka. Book I.

Said his brother, " My dear Little Red, envy him not ; for the pig
eats the food of death. It is but to furnish a relish for the guests at
their daughter's wedding, that the family are feeding up the pig. "Wait
but a little time and the guests will be coming. Then will you see that
pig lugged out of his quarters by the legs, killed, and in process of
conversion into curry." Atid so saying, he repeated this stanza : —

Then envy not poor Munika; 'tis death

He eats. Contented munch your frugal chafi",

— The pledge and guarantee of length of days.

Not long afterwards the guests did arrive ; and Munika was killed and
cooked into all manner of dishes. Said the Bodhisatta to Little Red,
"Did you see Munika, dear brother?" "I have indeed seen, brother, the
outcome of Munika's feasting. Better a hundred, nay a thousand, times
than such food is ours, though it be but grass, straw, and chaff; — for our
fare harms us not, and is a pledge that our lives will not be cut short."'

When he had ended his lesson to the effect that the Brother had thus in by-
gone days been brought to his doom by that young woman and had been made
into a relish for the company [198], he preached the Truths, at the close whereof
the passion-tost Brother reached the First Path of Salvation. Also the Master
shewed the connexion and identified the Birth by saying, "The passion-tost
Brother was the pig Munika of those days, the young woman is the same in both
cases, Ananda was Little Red, and I myself Big Red."

\^Note. See hereon Benfey's Pahca- Tantra, page 228, where the migrations of
this popular story are traced. See also Jatakas Nos. 286 and 477.]

No. 31.

KULAVAKA-JATAKA.

"■Let all the forest's nestlings."— Thin story was told by the Master while at
Jetavana, about a brother who drank water without straining it'.

Tradition says that two young Brothers who were friends went from Savatthi
into the country, and took up their abode in a pleasant spot. After staying
here as long as they wanted, they departed and set out for Jetavana in order to
see the Perfect Buddha.

^ As to the rules for filtering water, see Vinnija Cnllaragga v. 13.

No. 31. 77

One of them carried a strainer; the other had none; so both of them used
the same strainer before drinking. One day they fell out. The owner of the
strainer did not lend it to his companion, but strained and drank alone by
himself.

As the other was not allowed the strainei', and as he could not endure liis
thirst, he drank water without straining it. In due course Ijoth reached
Jetavana and with respectful salutation to the Master took their seats. After
friendly words of greeting, he asked whence tliey had come.

"Sir," said they, "we have been living in a hamlet in the Kosala country,
whence we have come in order to see you." "I trust you have arrived as good
friends as you started i" Said the brother without a strainer, "Sir, he fell out with
me on the road and would not lend me his strainer." Said the other, "Sir, lie
didn't strain his water, but — wittingly — drank it down with all tlie living things it
contained." "Is this report true. Brother, that you wittingly drank off water
with all the living things it contained ?" "Yes, sir, I did drink unstrained water,"
was the reply. "Brother, the wise and good of bygone days, when flying in rout
along the deep in the days of their sovereignty over the City of the Devas,
thought scorn to slay living-creatures in order to secure power for themselves.
Rather, they turned their chariot back, sacrificing great glory in order to save
the lives of the young of the Garulas'." And, so saying, he told this story of
the past.

[199] Once on a time thei'e was a king of Magadha reigning at
Rajagaha in the land of Magadha. And just as he who is now Sakka
came to life in his pi'eceding birth in the hamlet of Macala in tlie land
of Magadha, even so was it in the selfsame hamlet that the Bodhisatta
came to life in those days as a young noble. When the day for his naming
came, he was named 'Prince Magha,' but when he grew up, it was as
' Magha the young Brahmin ' that he was known. His parents took a
wife for him from a family of equal rank with their own ; and he, with a
family of sons and daughters growing up round him, excelled in charity,
and kept the Five Commandments.

In that village there were just thirty families, and one day the men were
standing in the middle of the villnge transacting the affairs of the village.
The Bodhisatta had kicked aside the dust from where he was standing,
and was standing there in comfort, when up came another and took his
stand there. Then the Bodhisatta made himself another comfortable
.standing-place, — only to have it taken from him like the first. Again aTid
again the Bodhisatta began afresh until he had made comfortable standing-
places for every man there. Another time he put up a pavilion, — which
later on he pulled down, building a hall with benches and a jar of water
inside. Another time these thirty men were led by the Bodhisatta to

^ Ganilas were winged creatures of a supernatural order, the inveterate foes of the
Nagas, whose domain was tlie water. Of. {f.fi.) JStaka No. \'A.

78 The Jdtaha. Booh I.

become like-minded with himself; he established them in the Five Com-
mandments, and thenceforth used to go about with them doing good works.
And they too doing good works, always in the Bodhisatta's company, used
to get up early and sally forth, with razors and axes and clubs in their
hands. With their clubs they used to roll out of the way all stones that
lay on the four highways and other roads of the village ; the trees that
would strike against the axles of chariots, they cut down ; rough places
they made smooth ; causeways they built, dug water-tanks, and built a
hall ; they shewed charity and kept the Commandments. In this wise
did the body of the villagers generally abide by the Bodhisatta's teachings
and keep the Commandments.

Thought the village headman to himself, " When these men used to
get drunk and commit murders and so forth, I used to make a lot of
money out of them not only on the price of their drinks but also by the
fines and dues they paid. But now here's this young brahmin Magha
bent on making them keep the Commandments ; he is putting a stop to
murders and other crime." [200] And in his rage he cried, "I'll make
them keep the Five Commandments ! " And he repaired to the king,
saying, " Sire, there is a band of robbers going about sacking villages and
committing other villanies." When the king heard this, he bade the
headman go and bring the men before him. And away went the man and
hauled up as prisoners before the king every one of those thirty men,
representing them to be the rascals. Without enquiry into their doings,
the king commanded offhand that they should be trampled to death by
the elephant. Forthwith they made them lie down in the king's court-
yard and sent for the elephant. The Bodhisatta exhorted them, saying,
" Bear in mind the Commandments ; love the slanderer, the king and the
elephant as yourselves." And they did so.

Then the elephant was brought in to trample them to death. Yet
lead him as they might, he would not approach them, but fled away
trumpeting loudly. Elephant after elephant was brought up ; — but they
all fled away like the first. Thinking that the men must have some drug
about their persons, the king ordered them to be searched. Search was
made accordingly, but nothing was found ; — and so they told the king.
"Then they must be muttering some spell," said the king; "ask them
whether they have got a spell to mutter."

The question being put to them, the Bodhisatta said they had got a
spell. And this the king's people told his majesty. So the king had them
all summoned to his presence and said, " Tell me your spell."

The Bodhisatta made answer, "Sire, we have no other spell than this,
that not a man among the whole thirty of us destroys life, or takes what
is not given, or misconducts himself, or lies ; we drink no strong drink ;
we abound in lovingkindness ; we shew charity ; we level the roads.

No. 31. 79

dig tanks, and build a public hall; — this is our spell, oui' safeguard, and
our strength."

Well-pleased with them, the king gave them all the wealth in the
slanderer's house and made him their slave ; and he gave them the
elephant and the village to boot.

Thenceforward, doing good works to their hearts' content, they sent for
a carpenter and caused him to put up a large hall at the meeting of the
four highways; but [201] as they had lost all desire for womankind, they
would not let any woman share in the good work.

Now in those days there were four women in the Bodhisatta's house,
whose names were Goodness, Thoughtful, Joy, and Highborn. Of
these Goodness, finding herself alone with the carpenter, gave him a
douceur, saying, — " Brother, contrive to make me the jirincipal person in
connexion with this hall."

"Very good," said he. And before doing any other work on the
building, he had some pinnacle wood dried, which he fashioned and bored
and made into a finished pinnacle. This he wrapped \ip in a cloth and
laid aside. When the hall was finished, and it was time to put on the
pinnacle, he exclaimed, " Alas, my masters, there's one thing we have not
made." "What's thati" "Why, we ought to have a pinnacle." "All
right, let one be got." "But it can't be made out of green wood; we ought
to have a pinnacle which had been cut some time ago, and fashioned, and
bored, and laid by." "Well, what is to be done now 1 " "Why, have a
look round to see if anybody has got such a thing in his house as a ready-
made pinnacle for sale." As they looked round accordingly, they found
one in the house of Goodness, but could not buy it of her for any money.
" If you will make me a partner in the good work," said she, " I will give
it you for nothing."

" No," was the reply, " we do not let women have a share in the good
work."

Then said the carpenter to them, " My masters, what is this you
say? Save the Realm of Brahma, there is no place from which
women are excluded. Take the pinnacle, and our work will be
complete."

Consenting, they took the pinnacle and completed their hall. They had
benches put up, and jars of water set inside, providing also a constant
supply of boiled rice. Round the hall they built a wall with a gate, strew-
ing the space inside the wall with sand and planting a row of fan-palms
outside. Thoughtful too caused a pleasaunce to be laid out at this spot,
and not a flowering or fruit-bearing tree could be named which did not
grow there. Joy, too, caused a water-tank to be dug in the same place,
covered over with the five kinds of lotuses, beautiful to V)ehold. High-
born did nothing at all.

80 The Jdtaka. Book I.

The Bodhisatta fulfilled these seven injunctions, — to cherish one's
mothei", to cherish one's father, to honour one's elders, to speak ti-uth, [202]
ta avoid harsh speech, to eschew slander, and to shun niggardliness : —

Whoso supports his parents, honours age,
Is gentle, friendly-spoken, slandering not,
Unchurlish, truthful, lord — not slave — of wrath,
— Him e'en the Thirty Three ^ shall hail as Good.

Such was the praiseworthy state to which he grew, and at his life's
close he passed away to be reborn in the Realm of the Thirty-three as
Sakka, king of Devas ; and there too were his friends reborn.

In those days there were Asuras dwelling in the Realm of the Thirty-
three. Said Sakka, King of Devas, " What good to us is a kingdom
which others share?" So he made the Asuras drink the liquor of the
Devas, and when they were drunken, he had them hurled by the feet on
to the steeps of Mount Sineru. They tumbled right down to ' The Asura
Realm,' as it is called, ^ — a region on the lowest level of Mount Sineru,
equal in extent to the Realm of the Thirty-three. Here grows a tree,
resembling the Coral Tree of the Devas, which lasts for an aeon and is
called the Pied Trumpet-flower. The blossoms of this tree shewed them
at once that this was not the Realm of Devas, for there the Coral Tree
blooms. So they cried, " Old Sakka has made us drunk and cast us into
the great deep, seizing on our heavenly city." "Come," they shouted, "let
us win back our own realm from him by force of arms." And uj) the
sides of Sineru they climbed, like ants up a pillar.

Hearing the alarm given that the Asuras were up, Sakka went out
into the great deep to give them battle, but being worsted in the fight
turned and fled away along crest after crest of the southern deep in his
' Chariot of Victory,' which was a hundred and fifty leagues long.

Now as his chai-iot sped along the deep, it came to the Foiest of the
Silk-Cotton Trees. Along the track of the chariot these mighty trees
were mowed down like so many ])alms, and fell into the deep. And as
the young of the Garujas hurtled through the deep, loud were their shrieks.
Said Sakka to Matali, his charioteer, " Matali, my friend, what manner of
noise is this? [203] How heartrending it sounds." "Sire, it is the
united cry of the young Garulas in the agony of their fear, as their foi'CvSt
is uprooted by the rush of your chariot." Said the Great Being, " Let
them not be troubled because of me, friend Matali. Let us not, for

' One of the clevalokas, or angelic realms, of Buddhist cosmogony, was the
Tdvatir'asa-bhavanam, or 'Eealm of the Thirty-three,' so called because its denizens
were subject to thirty-three Devas headed by Sakka, the Indra of the pre-buddhist
faith. Every world-system, it may liere be added, had a Sakka of its own, as is
indicated infra.

No. 31. 81

empire's sake, so act as to destroy life. Eather will I, for their sake, give
my life as a sacrifice to the Asuras, Turn the car back," And so saying,
he repeated this stanza : —

Let all the forest's nestlings, Matali,

Escape our all-devouring chariot.

I offer up, a willing sacrifice.

My life to yonder Asuras ; these poor birds

Shall not, through me, from out their nests be torn.

At the word, Matali, the charioteer, turned the chariot round, and made
for the Realm of Devas by another route. But the moment the Asuras saw
him begin to turn his chariot round, they cried out that the Sakkas of other
worlds were surely coming up; "it must be his reinforcements which make
him turn his chariot back again." Trembling for their lives, they all ran
away and never stopped till they came to the Asura Realm. And Sakka
entering heaven, stood in the midst of his city, girt round by an angelic
host of his own and of Brahma's angels. And at that moment through
the riven earth there rose up the ' Palace of Victory,' some thousand
leagues high, — so-called because it arose in the hour of victory. Then, to
prevent the Asuras from coming back again, Sakka had guards set in five
places, — concerning which it has been said : —

[204] Impregnable both cities stand ! between.
In fivefold guard, watch Nagas, Garulas,
Kumbhandas, Goblins, and the Four Great Kings !

But when Sakka was enjoying as king of Devas the glory of heaven,
safely warded by his sentinels at these five posts. Goodness died and was
reborn as a handmaiden of Sakka once more. And the effect of her gift of
the pinnacle was that there arose for her a mansion — named 'Goodness' —
studded with heavenly jewels, five hundred leagues high, where, under a
white heavenly canopy of royal state, sat Sakka, king of Devas, ruling men
and Devas.

Thoughtful, too, died, and was once more born as a handmaiden of
Sakka ; and the effect of her action in respect of the pleasaunce was such
that there arose a pleasaunce called ' Though tful's Creeper-Grove.' Joy, too,
died and was reborn once more as one of Sakka's handmaidens ; and the
fruit of her tank was that there arose a tank called 'Joy ' after her. But
Highborn, [205] having performed no act of merit, was reborn as a crane
in a grotto in the forest.

''There's no sign of Highborn," said Sakka to himself; "I wonder
where she has been reborn." And as he considered the matter, he dis-
covered her whereabouts. So he paid her a visit, and bringing her back
with him to heaven shewed her the delightful city of the Devas, the Hall of
Goodness, Thoughtful's Creeper-Grove, and the Tank called Joy. " These
three," said Sakka, " have been reborn as my handmaidens by reason of

c. J. 6

82 The Jcitaka. Book I.

the good works they did ; but you, having done no good work, have been
reborn in the brute creation. Henceforth keep the Commandments."
And having exhorted her thus, and confirmed her in the Five Command-
ments, he took her back and let her go free. And thenceforth she did
keep the Commandments.

A short time afterwards, being curious to know whether she really was
able to keep the Commandments, Sakka went and lay down before her in
the shape of a fish. Thinking the fish was dead, the crane seized it by
the head. The fish wagged its tail. "Why, I do believe it's alive," said
the crane, and let the fish go. " Veiy good, very good," said Sakka;
"you will be able to keep the Commandments," And so saying he went
away.

Dying as a crane. Highborn was reborn into the family of a potter in
Benares. Wondering where she had got to, and at last discovering her
whereabouts, Sakka, disguised as an old man, filled a cart with cucumbers
of solid gold and sat in the middle of the village, crying, " Buy my
cucumbers ! buy my cucumbei's !" Folk came to him and asked for them.
" I only jjart with them to such as keep the Commandments," said he,
"do you keep them?" "We don't know what you mean by your 'Com-
mandments ' ; sell us the cucumbers." " No ; I don't want money for
my cucumbers. I give them away, — but only to those that keep the
Commandments." " Who is this wag 1 " said the folk as they turned
away. Hearing of this, Highborn thought to herself that the cucumbers
must have been brought for her, and accordingly went and asked for some.
" Do you keep the Commandments, madam 1 " said he. " Yes, I do," was
the reply. " It was for you alone that I brought these here," said he, and
leaving cucumbers, cart and all at her door he departed.

Continuing all her life long to keep the Commandments, Highborn
after her death was reborn the daughter of the Asura king Vepacittiya,
and for her goodness was rewarded with the gift of great beauty. When
she grew up, her father mustered the Asuras together to give his daughter
her pick of them for a husband. [206] And Sakka, who had searched and
found out her whereabouts, donned the shape of an Asura, and came down,
saying to himself, " If Highborn chooses a husband really after her own
heart, I shall be he."

Highborn was arrayed and brought forth to the place of assembly,
where she was bidden to select a husband after her own heart. Looking
round and observing Sakka, she was moved by her love for him in a
bygone existence to choose him for her husband. Sakka carried her oflT to
the city of the devas and made her the chief of twenty-five millions of
dancing-girls. And when his term of life ended, he passed away to fare
according to his deserts.

No. 32. 83

His lesson ended, the Master rebuked that Brother in these words, "Thus,
Brethren, the wise and good of bygone days when they were rulers of the Devas,
forbore, even at the sacrifice of their own lives, to be guilty of slaughter. And
can you, who have devoted yourself to so saving a creed, drink unstrained water
with all the living creatures it contains 1" And he shewed the connexion and
identified the Birth, by saying, "Ananda was then Matali the charioteer, and I
Sakka."

[JVote. Compare the commentary on Dhammapada, pp. 184 et seqq.; and
CuUa-vagga v. 13 in vol. ii. of Oldenberg's Vinaya (translated at page 100
of vol. XX. of the Sacred Books of the East) for the incidents of the Introductory
Story. For the incident of Sakka and the Asuras in the Story of the Past, see
Jataka-mCda, No. 11 (J. R. A. S. 1893, page 315).]

No. 32.

NACCA-JATAKA.

^'^ A pleasing note." This story was told by the Master while at Jetavana,
about a Brother with many belongings. The incident is just the same as in the
Devadhamma-jataka supra^.

"Is this report true, Brother," said the Master, "that you have many be-
longings?" "Yes, sir." "Why have you come to own so many belongings?"
Without listening beyond this point, the Brother tore oflf the whole of his raiment,
and stood stark naked before the Master, crying, "I'll go about like this!"
"Oh, fie!" exclaimed every one. The man ran away, and reverted to the lower
state of a layman. Gathering together in the Hall of Truth, the Brethren
talked of his impropriety in behaving in that manner right before the Master.
In came the Master and asked what was the theme of discussion in the conclave.
"Sir," was the answer, "we were discussing the impropriety of that Brother,
and saying that in your presence and right before all the four classes of your
followers 2 he had so far lost all sense of shame as to stand there stark naked as
a village-urchin, and that, finding himself loathed by everyone, he relapsed to
the lower state and lost the faith ."

Said the Master, "Brethren, this is not the only loss his shamelessness has
caused him ; for in bygone days he lost a jewel of a wife just as now he has
lost the jewel of the faith." And so saying, he told this story of the past.

[207] Once on a time, in the first cycle of the world's liistory, the
quadrupeds chose the Lion as their king, the fishes the monster-fish
Ananda, and the birds the Golden Mallard ^ Now the King Golden

1 No. 6.

2 i.e. Brethren, Sisterp, lay-brothers, and lay-sister8.

3 Cf. No. 270.

6—2

84 The Jdtaha. Book I.

Mallard had a lovely young daughter, and her royal father granted her
any boon she might ask. The boon she asked for was to be allowed to
choose a husband for herself ; and the king in fulfilment of his promise
mustered all the birds together in the country of the Himalayas. All
manner of biids came, swans and peacocks and all other bii-ds ; and they
flocked together on a great plateau of bare rock. Tlien the king sent for
his daughter and bade her go and choose a husband after her own heart.
As she reviewed the crowd of birds, her eye lighted on the peacock with
his neck of jewelled sheen and tail of varied hue ; and she chose him, say-
ing, "Let tliis be my husband." Then the assembly of the birds went up
to the peacock and said, " Frieiad peacock, this princess, in choosing her
husband from among all these birds, has fixed her choice on you."

Carried away by his extreme joy, the peacock exclaimed, " Until this
day yoii have never seen how active I am j " and in defiance of all decency
he spread his wings and began to dance ; — and in dancing he exposed him-
self.

Filled with shame. King Golden Mallard said, " This fellow has neither
modesty within his heart nor decency in his outward behaviour; I cer-
tainly will not give my daughter to one so shameless," And there in the
midst of all that assembly of the birds, he repeated this stanza : —

A pleasing note is yoiu"s, a lovely back,

A neck in hue like lapis lazuli ;

A fathom's length your outstretched feathers reach.

Withal, your dancing loses you my child.

Right in the face of the whole gathering King Royal Mallard gave his
daughter to a young mallard, a nephew of his. Covered with shame at
the loss of the mallard princess, [208] the peacock rose straight up from
the place and fled away. And King Golden Mallard too went back to his
dwelling-place.

"Thus, Brethren," said the Master, "this is not the only time his breach
of modesty has caused him loss ; just as it has now caused him to lose the jewel
of the faith, so in bygone days it lost him a jewel of a wife." When he had
ended this lesson, he shewed the connexion and identified the Birth by saying,
"The Brother with the many belongings was the peacock of those days, and
I myself the Koyal Mallard."

{Note. See Plate xxvii. (11) of the Stupa of Bharhut (where a fragment of a
carving of this story is figured), Benfey's Pahca-Tantra I. p. 280, and Hahn's
Sagewiss. Studien, p. 69. Cf. also Herodotus, vi. 129.]

No. 33. 85

No. 33.

SAMMODAMANA-JATAKA.

" While concord reicfns." This story was told by the Master while dwelling in
the Banyan-grove near Kapilavatthu, about a squabble over a porter's head-pad,
as will be related in the Kunala-jatakai.

On this occasion, however, the Master spoke thus to his kinsfolk: — "My
lords, strife among kinsfolk is unseemly. Yes, in bygone times, animals, who
had defeated their enemies when they lived in concord, came to utter destruction
when they fell out." And at the request of his royal kinsfolk, he told this story
of the past.

Once upon a time when Brahmadatta was king of Benares, the Bodhisatta
was born a quail, and lived in the forest at the head of many thousands of
quails. In those days a fowler who caught quails came to that place ; and
he used to imitate the note of a quail till he saw that the birds had been
drawn together, when he flung his net over them, and whipped the sides
of the net together, so as to get them all huddled up in a heap. Then
he crammed them into his basket, and going home sold his prey for a
living.

Now one day the Bodhisatta said to those quails, " This fowler is making
havoc among our kinsfolk. I have a device whereby he will be unable to
catch us. Henceforth, the very moment he throws the net over you, let
each one put his head through a mesh and then all of you together must
fly away with the net to such place as you please, and there let it down on
a thorn-brake ; this done, we will all escape from our several meshes."
" Very good," said they all in ready agreement.

On the morrow, when the net was cast over them, they did just as the
Bodhisatta had told them : — they lifted up the net, [209] and let it down
on a thorn-brake, escaping themselves from underneath. While the fowler
was still disentangling his net, evening came on ; and he went away
empty-handed. On the morrow and following days the quails played the
same trick. So that it became the regular thing for the fowler to be
engaged till sunset disentangling his net, and then to betake himself home
empty-handed. Accordingly his wife gi-ew angry and said, " Day by day
you return empty-handed; I suppose you've got a second establishment to
keep up elsewhere."

1 No. 536.

B6 The Jdtaha. Book I.

"No, my dear," said the fowler; "I've no second establishment to keep
lip. The fact is those quails have come to work together now. The mo-
ment my net is over them, off they fly with it and escape, leaving it on a
thorn-brake. Still, they won't live in unity always. Don't you bother
yourself ; as soon as they start bickering among themselves, I shall bag
the lot, and that vvil] bring a smile to your face to see." And so saying, he
repeated this stanza to his wife : —

While concoi'd i-eigns, the birds bear off the net.
When quarrels rise, they'll fall a prey to me.

Not long after this, one of the quails, in alighting on their feeding-
ground, trod by accident on another's head. " Who trod on my head 1 "
angrily cried this latter. " I did ; but I didn't mean to. Don't be angry,"
said the first quail. But notwithstanding this answei", the other remained
as angry as before. Continuing to answer one another, they began to
bandy taunts, saying, " I suppose it is you single-handed who lift up the
net." As they wrangled thus with one another, the Bodhisatta thought
to himself, "There's no safety with one who is quarrelsome. The time
has come when they will no longer lift up the net, and thereby they will
come to great destruction. The fowler will get his opportunity. I can
stay here no longer." And thereupon he with his following went
elsewhere.

Sure enough the fowler [210] came back again a few days later, and
first collecting them together by imitating the note of a quail, flung his
net over them. Then said one quail, " They say when you were at work
lifting the net, the hair of your head fell off. Now's your time; lift away,"
The other rejoined, "When you were lifting the net, they say both your
wings moulted. Now's your time ; lift away."

But whilst they were each inviting the other to lift the net, the fowler
himself lifted the net for them and crammed them in a heap into his basket
and bore them off home, so that his wife's face was wreathed with smiles.

"Thus, sire," said the Master, "such a thing as a quarrel among kinsfolk
is unseemly ; quarrelling leads only to destruction." His lesson ended, he shewed
the connexion, and identified the Birth, by saying, "Devadatta was the foolish
quail of those days, and I myself the wise and good quail."

\^Note. See for the migrations of this story Beufey's Fahca-Tantra i. 304,
and Fausboll in R.A.S. Journal, 1870. See also Julien's Avaddiias, Vol, i,
page 155.]

No. 34. 87

No. 34.

MACCHA-JATAKA.

'"y^s not the cold." — This story was told by the Master while at Jetavana,
about being seduced by the wife of one's mundane life before joining the Brother-
hood. Said the Master on this occasion, " Is it true, as I hear. Brother, that
you are passion-tost ? "

" Yes, Blessed One."

" Because of whom 1 "

" My former wife, sir, is sweet to touch ; I cannot give her up ! " Then said
the Master, " Brother, this woman is hurtful to you. It was through her that in
bygone times too you were meeting your end, when you were saved by me."
And so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
satta became his family-priest.

In those days some fishermen had cast their net into the river. And a
great big fish came along amorously toying with his wife. She, scenting
the net as she swam ahead of him, made a circuit round it and escaped.
But her amorous spouse, blinded by passion, sailed right into the meshes
of the net. As soon as the fishermen felt him in their net, they hauled it
in and took the fish out ; they did not kill him at once, but flung him alive
on the sands. [211] "We'll cook him in the embers for our meal," said
they ; and accordingly they set to work to light a fire and whittle a spit to
roast him on. The fish lamented, saying to himself, " It's not the torture
of the embers or the anguish of the spit or any other pain that grieves me ;
but only the distressing thought that my wife should be unhappy in the
belief that I have gone ofi" with another." And he repeated this stanza :

'Tis not the cold, the heat, or wounding net ;
'Tis but the fear my darling wife should think
Another's love has lured her spouse away.

Just then the priest came to the riverside with his attendant slaves
to bathe. Now he understood the language of all animals. Therefore,
when he heard the fish's lamentation, he thought to himself, " This fish is
lamenting the lament of passion. If he should die in this unhealthy state
of mind, he cannot escape rebirth in hell. I will save him." So he went
to the fishermen and said, " My men, don't you supply us with a fish
every day for our curry V " What do you say, sir 1 " said the fishermen ;
"pray take away with you any fish you may take a fancy to." " We don't
need any but this one ; only give us this one." " He's yours, sir."

88 TJie Jataka. Book I.

Taking the iish in his two hands, the Bodhisatta seated himself on the
bank and said, " Friend fish, if I had not seen you to-day, you would have
met your death. Cease for the future to be the slave of passion." And
with this exhortation he threw the fish into the water, and went into the
city.

[212] His lesson ended, the Master preached the Truths, at the close whereof
the passion-tost Brother won the First Path. Also, the Master shewed the
connexion and identified the Birth by saying, " The former wife was the female
fish of those days, the passion-tost Brother was the male fish, and 1 myself the
family -priest."

\_N'ote. Compare Jatakas Nos. 216 and 297.]

No. 35.

VATTAKA-JATAKA.

" With wings that fly not." — This story was told by the Master, whilst on
an alms-pilgrimage through Magadha, about the going-out of a jungle fire.
Once the Master, whilst on an alms-pilgrimage through Magadha, went on
his morning round for alms through a certain hamlet in that country; on
his return, after his meal, he went out again followed by the company of
the Brethren. Just then a great fire broke out. There were numbers of
Brethren both in front of the Master and behind him. On came the fire,
spreading far and wide, till all was one sheet of smoke and flame. Hereupon,
some unconverted Brethren were seized with the fear of death. " Let us make a
counter fire," they cried ; " and then the big fire will not sweep over the ground
we have fired." And, with this view, they set about kindling a fire with their
tinder-sticks.

But others said, " What is this you do. Brethren 1 You are like such as
mark not the moon in mid-heaven, or the sun's orb rising with myriad rays
from the east, or the sea on whose shores they stand, or Mount Sineru towering
before their very eyes, — when, as you journey along in the company of him
who is peerless among devas and men alike, you give not a thought to the
All-Enlightened Buddha, but cry out, ' Let us make a fire ! ' You know not
the might of a Buddha ! Come, let us go to the Master." Then, gathering
together from front and rear alike, the Brethren in a body flocked round
the Lord of Wisdom. At a certain spot the Master halted, with this mighty
assembly of the Brethren surrounding him. On rolled the flames, roaring
as though to devour them. But when they approached the spot where the
Buddha had taken his stand, they came no nearer than sixteen lengths, but
there and then went out, — even as a torch plunged into water. It had no
power to spread over a space thirty-two lengths in diameter.

No. 35. 89

The Brethren burst into praises of the Master, saying, " Oh ! how great are
the virtues of a Buddha! For, even this lire, thougli lacking sense, could
not sweep over the spot where a Buddha stood, but went out like a torch in
water. Oh ! how marvellous are the powers of a Buddha ! "

[213] Hearing their words, the Master said, "It is no present power of mine,
Brethren, that makes this fire go out on reaching this spot of ground. It is
the power of a former 'Act of Truth' of mine. For in this spot no fire will
burn throughout the whole of this seon, — the miracle being one which endures
for an seon i." _

Then the Elder Ananda folded a robe into four and spread it for the Master to
sit on. The Master took his seat. Bowing to the Buddha as he sat cross-
legged there, the Brethren too seated themselves around him. Then they asked
him, saying, "Only the present is known to us, sir; the past is hidden from
us. Make it known to us." And, at their request, he told this story of the
past.

Once upon a time in this selfsame spot in Magadha, it was as a quail
that the Bodhisatta came to life once more. Breaking his way out of the
shell of the egg in which he was born, he became a young quail, about as
big as a large ball". And his parents kept him lying in the nest, while
they fed him with food which they brought in their beaks. In himself, he
had not the strength either to spread his wings and fly through the air, or
to lift his feet and walk upon the ground. Year after year that spot was
always ravaged by a jungle-fire; and it was just at this time that the
flames swept down on it with a mighty roaring. The flocks of birds, dai't-
iug from their several nests, were seized with the fear of death, and flew
shrieking away. The father and mother of the Bodhisatta were as frightened
as the others and flew away, forsaking the Bodhisatta. Lying there in the
nest, the Bodhisatta stretched forth his neck, and seeing the flames spi-eading
towards him, he thought to himself, " Had I the power to put forth my
wings and fly, I would wing my way hence to safety ; or, if I could move
my legs and walk, I could escape elsewhere afoot. Moreover, my parents,
seized with the fear of death, are fled away to save themselves, leaving
me here quite alone in the world. I am without protector or helper.
What, then, shall I do this day ] "

Then this thought came to him : — " In this world there exists what is
termed the EflBcacy of Goodness, and what is termed the Efiicacy of Truth.
There are those who, through their having realised the Perfections in past
ages, have attained beneath the Bo-tree to be All-Enlightened ; who, having
won Release by goodness, tranquillity and wisdom, possess also discern-
ment of the knowledge of such Release; ["^l-i] who are filled with truth,
compassion, mercy, and patience ; whose love embraces all ci'eatures alike ;
whom men call omniscient Buddhas. There is an efficacy in the attributes
they have won. And I too grasp one truth ; I hold and believe in a single

1 See above, page 56. ^ See Morris, Journal P. T. S. 1884, p. 90.

90 The Jataka. Booh I.

principle iu Nature. Therefore, it behoves me to call to mind the Buddhas
of the past, and the Efficacy they have won, and to lay hold of the true
belief that is in me touching the principle of Nature ; and by an Act of
Truth to make the flames go back, to the saving both of myself and of the
rest of the birds."

Therefore it has been said : —

There's saving grace in Goodness in this world ;
There's truth, compassion, purity of life.
Thereby, I'll work a matchless Act of Truth.

Remembering Faith's might, and taking thought
On those who triumphed in the days gone by.
Strong in the truth, an Act of Truth I wrought.

Accordingly, the Bodhisatta, calling to mind the efficacy of the
Buddhas long since past away, performed an Act of Truth in the name of
the true faith that was in him, repeating this stanza : —

With wings that fly not, feet that walk not yet.
Forsaken by my parents, here I lie !
Wherefore I conjm-e thee, dread Lord of Fire,
Primaeval Jataveda, turn ! go back !

Even as he performed his Act of Truth, Jataveda went back a space of
sixteen lengths ; and in going back the flames did not pass away to the
forest devouring everything in their path. No ; they went out there and
then, like a torch plunged in water. Therefore it has been said : —

[215] I wrought my Act of Truth, and therewithal
The sheet of blazing fire left sixteen lengths
Unscathed, — like flames by water met and quenched.

And as that spot escaped being wasted by fire throughout a whole aeon,
the miracle is called an ' seon-miracle.' When his life closed, the Bodhi-
satta, who had performed this Act of Truth, passed away to fare according
to his deserts.

"Thus, Brethren," said the Master, "it is not my present power but the
efficacy of an Act of Truth performed by me when a young quail, that has
made the flames pass over this spot in the jungle." His lesson ended, he preached
the Truths, at the close whereof some won the First, some the Second, some the
Third Path, while others again became Arahats. Also, the Master shewed
the connexion and identified the Birth by saying, " My present parents were the
parents of those days, and I myself the king of the quails."

[Note. The story and the verses occur in the Cariyd-Pitaka, p. 98. See
reference to this story under Jataka No. 20, supra.

For the archaic title of Jataveda here given to Fire, compare Jataka, No. 75,
as to a similar use of the archaic name Pajjunna.']

No. 36. 91

No. 36.

SAKUNA-JATAKA.

" Ye dem'zens of air." — This story was told by the Master while at Jutavaiia,
aljout a Brother whose cell was burnt down.

Tradition says that a Brother, having been given a theme for meditation l)y the
Master, went from Jetavana to the land of Kosala and there abode in a dwelling
in a forest hard by a border-village. Now, during the very first month of
his dwelling there, his cell was burnt down. This he reported to the villagers,
saying, "My cell has been burnt down; I live in discomfort." Said they,
"The land is suffering from drought just now; we'll see to it when we have
irrigated the fields." When the irrigation was over, they said they must do
their sowing first ; when the sowing was done, they had the fences to put up ;
when the fences were put up, they had first to do the weeding and the reaping,
and the threshing; till, what with one job and another which they ke])t
mentioning, three whole months passed by.

After three months spent in the open air in discomfort, that Brother had
developed his theme for meditation, but could get no further. So, after the
Pavarana-festival which ends the Rainy Season, he went back again to the
Master, and, with due salutation, took his seat aside. After kindly words
of greeting, the Master said, "Well, Brotlier, have you lived happily through the
Rainy Season ? Did your theme for meditation end in success?" The Brother
told him all that had happened, adding, "As I had no lodging to suit rnc,
my theme did not end in success."

Said the Master, "In ))ygone times, Brother, even animals knew what
suited them and what did not. How is it that you did not know?" And
so saying, he told this story of the past.

[216] Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born a bird and lived round a giant tree with branching
boughs, at the head of a company of birds. Now one day, as the boughs
of this tree were grinding one against the other, dust began to fall, soon
followed by smoke. When the Bodhisatta became aware of this, he thought
to himself : — " If these two boughs go on grinding against one another
like this, they will produce fire ; and the fire will fall and catch hold of
the old leaves, and so come to set fire to this tree as well. We cannot live
on here; the proper thing to do is to hasten off elsewhere." And he
repeated this stanza to the company of birds : —

Ye denizens of air, that in these boughs
Have sought a lodging, mark the seeds of fire
This earthborn tree is breeding ! Safety seek
In flight ! Our trusted stronghold harboiu-s death !

The wiser birds who followed the Bodhisatta's counsels, at once rose up
in the air and went elsewhere in his company. But the foolish ones said.

92 The Jataka. Book I.

" It is always like this with him ; he's always seeing crocodiles in a drop of
water." And they, heeding not the Bodhisatta's words, stopped where they
were. In a very short time, jnst as the Bodhisatta had foreseen, flames
really did break out, and the tree caught fire. When the smoke and flame
ai'ose, the birds, blinded by the smoke, were unable to get away ; one by
one they dropped into the flames and were destroyed.

"Thus, Brethren," said the Master, "iu bygone times even animals who were
dwelling in the tree-top, knew what suited them and what did not. How is it
that you did not know.^" [217] His lesson ended, he preached the Truths, at
the close whereof that Brother won the Fruit of the First Path. Also, the
^Master shewed the connexion, and identified the Birth by saying, "The Buddha's
disciples were then the birds who hearkened to the Bodhisatta, and I myself was
the wise and good bird."

No. 37.

TITTIRA-JATAKA.

"i^or they who honour age.'''' — This story was told by the Master whilst on his
way to Savatthi, about the way in which the Elder Sariputta was kept out
of a night's lodging.

For, when Anatha-pindika had built his monastery, and had sent word
that it was finished, the Master left Rajagaha and came to Vesali, setting out again
on his journey after stopping at the latter place during his pleasure. It was
now that the disciples of the Six hurried on ahead, and, before quarters could
be taken for the Elders, monopolized the whole of the available lodgings, which
they distributed among their superiors, their teachers, and themselves. When
the Elders came up later, they could find no quarters at all for the night. Even
Sariputta's disciples, for all their searching, could not find lodgings for the
Elder. Being without a lodging, the Elder passed the night at the foot of
a tree near the j\Iaster's quarters, either walking up and down or sitting at the
foot of a tree.

At early dawn the ]\Iaster coughed as he came out. The Elder coughed too.
"Who is that?" asked the Master. "It is I, Sariputta, sir." "What are you
doing here at this hour, Sariputta?" Then the Elder told his story, at the
close of which the Master thought, "Even now, while I am still alive, the
Brethren lack courtesy and subordination ; what will they not do when I am
dead and gone?" And the thought filled him with anxiety for the Truth.
As soon as day had come, he had the assembly of the Brethren called together,
and asked them, saying, "Is it true. Brethren, as I hear, that the adherents
of the Six went on ahead and kept the Elders among the Brethren out of
lodgings for the night 1" " That is so. Blessed One," was the reply. Thereupon,
with a reproof to the adherents of the Six and as a lesson to all, he addressed the
Brethren, and said, " Tell me, who deserves the best lodging, the best water, and
the best rice, Brethren?"

No. 37. 93

Some answered, " He who was a nobleman before he became a Brother." Others
said, "He who was originally a brahmin, or a man of means." Others severally
said, "The man versed in the Rules of the Order; the man who can expound
the Law ; the men who have won the first, second, third, or fourth stage of mystic
ecstasy." Whilst others again said, "The man in the First, Second, or Third
Path of Salvation, or an Arahat ; one who knows the Three Great Truths ; one
who has the Six Higher Knowledges."

After the Brethren had stated whom they severally thought worthiest of
precedence in the matter of lodging and the like, the Master said, [218] "In
the religion which I teach, the standard by which precedence in the matter
of lodging and the like is to be settled, is not noble birth, or having been a
brahmin, or having been wealthy before entry into the Order ; tlie standard is not
familiarity with the Rules of the Order, with the Suttas, or with the Metaphysical
Books 1; nor is it either the attainment of any of the four stages of mystic
ecstasy, or the walking in any of the Four Paths of salvation. Brethren, in my
religion it is seniority which claims respect of word and deed, sahitation, and
all due service; it is seniors who should enjoy the best lodging, the best water,
and the best rice. This is the true standard, and therefore the senior Brother
ought to have these things. Yet, Brethren, here is Sariputta, who is my chief
disciple, who has set rolling the Wheel of Minor Truth, and who deserves to
have a lodging next after myself. And Sariputta has spent this night without a
lodging at the foot of a tree ! If you lack respect and subordination even now,
what will be your behaviour as time goes by?"

And for their fvu'ther instruction he said, " In times past, Brethren, even
animals came to the conclusion that it was not proper for them to live without
respect and subordination one to another, or without the ordering of their
common life ; even these animals decided to find out which among them was
the senior, and then to shew him all forms of reverence. So they looked into
the matter, and having found out which of them was the senior, they shewed
him all forms of reverence, whereby they passed away at that life's close to
people heaven." And so saying, he told this story of the past.

Once on a time, hai'd by a great banyan-tree on the slopes of the
Himalayas, there dwelt three friends, — a partridge, a monkey, and an
elephant. And they came to lack respect and subordination one to
another, and had no ordering of their common life. And the thought
came to them that it was not seemly for them to live in this way, and
that they ought to find out vi^hich of their number was the senior and to
honour him.

As they were engaged thinking which was the oldest, one day an idea
struck them. Said the partridge and the monkey to the elephant as they
all three sat together at the foot of tliat banyan-tree, " Friend elephant,
how big was this banyan when you remember it first ? " Said the
elephant, " When I was a baby, this banyan was a mere bush, over which
I used to walk ; and as I stood astride of it, its topmost branches used
just to reach up to my belly. I've known the tree since it was a mere
bush."

1 i.e. the three divisions, or 'three baskets,' of the Buddhist scriptures.

94 The Jataka. Book I.

Next the monkey was asked the same question by the other two ; and
he replied, "My friends, when I was a youngling, [219] I had only to
stretch out my neck as I sat on the ground, and I could eat the topmost
sprouts of this banyan. So I've known this banyan since it was very
tiny."

Then the partridge was asked the same question by the two others;
and he said, " Friends, of old there was a great banyan-tree at such and
such a spot; I ate its seeds, and voided them here; that was the origin of
this tree. Therefore, I have knowledge of this tree from before it was
born, and am older than the pair of you."

Hereupon the monkey and the elephant said to the sage partridge,
" Friend, you are the oldest. Henceforth you shall have from us acts of
honour and veneration, marks of obeisance and homage, respect of word
and deed, salutation, and all due homage; and we will follow your counsels.
You for your part henceforth will please impart such counsel as we need."

Thenceforth the partridge gave them counsel, and established them in
the Commandments, which he also undertook himself to keep. Being
thus established in the Commandments, and becoming respectful and
subordinate among themselves, with proper ordering of their common
life, these three made themselves sure of rebirth in heaven at this life's
close.

" The aims of these three " — continued the Master — " came to be
known as the ' Holiness of the Pai-tridge,' and if these three animals.
Brethren, lived together in respect and subordination, how can you, who
have embraced a Faith the Rules of which are so well-taught, live together
without due respect and subordination? Henceforth I ordain, Brethren,
that to seniority shall be paid respect of word and deed, salutation, and all
due service; that seniority shall be the title to the best lodging, the best
water, and the best rice ; and nevermore let a senior be kept out of
a lodging by a junior. Whosoever so keeps out his senior commits an
offence."

It was at the close of this lesson that the Master, as Buddha, repeated
this stanza : —

For they who honour age, in Truth are versed ;
Praise now, and bliss hereafter, is their meed.

[220] When the Master had finished speaking of the virtue of reverencing
age, he made the connexion and identified the Birth by saying, "Moggallana
was the elephant of those days, Sariputta the monkey, and I myself the sage
partridge."

No. 38. 95

[JVote. See this story in the Vinaya, Vol. li. page 161 (translated at page 193
of Vol. XX. of the Sacred Books of the East), and in Jnlien's Avaddnas, Vol. II.
page 17. Reference is made to this Jataka by name in liuddliaghosa's Sumangahi-
Vildsinl., page 178 ; bnt his quotation, though it purports to be from the Tlttira-
Jatakxi, is from the above passage in the Vinaiia. Prof. Cowell has traced its
history in Y Cymmrodor, October 1882.]

No. 38.

BAKA-JATAKA.

'■'■Guile profits not^ — This story was told by the Master while at Jetavana,
about a tailoring Brother.

Tradition says that at Jetavana dwelt a Brother who was exceedingly skilful
in all operations to be performed with a robe, such as cutting, joining, ar-
ranging, and stitching. Because of this skill, he used to fashion robes and so
got the name of 'The Robe-tailoi'.' What, you ask, did he do? — Well, he
exercised his craft on old bits of cloth and turned out a nice soft robe, which,
after the dyeing was done, he would enhance in colour with a wash containing
flour to make a dressing, and rub it with a shell, till he had made it quite smart
and attractive. Then he would lay his handiwork aside.

Being ignorant of robe-making. Brethren used to come to him with brand-new
cloth, saying, "We don't know how to make robes; you make them for us."

"Sirs," he would reply, "a robe takes a long time making; but I have one
which is just finished. You can take that, if you will leave these cloths in
exchange." And, so saying, he would take his out and shew it them. And they,
marking only its fine colour, and knowing nothing of what it was made of,
thought it was a good strong one, and so handed over their brand-new cloth to
the 'Robe-maker' and went off with the robe he gave them. When it got
dirty and was being washed in hot water, it revealed its real character, and
the worn patches were visible here and there. Then the owners regretted their
bargain. Everywhere that Brother became well-ki^own for cozening in this way
all who came to him.

Now, there was a robe-maker in a hamlet who used to cozen everybody just
as the brother did at Jetavana. [221] This man's friends among the Brethren
.said to him, "Sir, they say that at Jetavana there is a robe-maker who cozens
everybody just like you." Tlien the thought struck him, "Come now, let me
cozen that city man !" So he made out of rags a very fine robe, which he dyed a
beautiful orange. This he put on and went to Jetavana. The moment the other
saw it, he coveted it, and said to its owner, "Sir, did you make that robe?"
"Yes, I did, sir," was the reply. "Let me have that robe, sir; you'll get another
in its place." "But, sir, we village-Brethren find it hard to get the Requisites;
if I give you this, what shall I have to wear myself?" "Sir, I have some brand-
new cloth at my lodging; take it and make yourself a robe." "Reverend sir,
herein have I shewn my own handiwork ; but, if you speak thus, what can I
do? Take it." And having cozened the other by exchanging the rag- robe for
the new cloth, he went his way.

After wearing the botched robe in his turn, the Jetavana man was washing
it not long afterwards in warm water, when he liecame awai-e that it was made
out of rags; and he was put to shame. The whole of the Brotherhood heard
the news that the Jetavana man had been cozened by a robe-tailor from the
country.

96 The Jataha. Booh I.

Now, one day the Brethren were seated in the Hall of Truth, discussing the
news, when the Master entered and asked what they were discussing ; and they
told him all about it.

Said the Master, "Brethren, this is not the only occasion of the Jetavana
robe-maker's cozening tricks ; in bygone times also he did just the same, and, as
he has been cozened now by the man from the country, so was he too in bygone
times." And so saying, he told this story of the past.

Once on a time the Bodhisatta came to life in a certain forest-haunt
as the Tree-sprite of a tree which stood near a certain lotus-pond. In
those days the water used every summer to fall very low in a certain
pond, not very big, — which was plentifully stocked witli fish. Catching
sight of these fish, a certain crane said to himself, " I must find a way to
cajole and eat these fish." So he went and sat down in deep thought by
the side of the water.

Now when the fishes caught sight of him, they said, " Of what are you
thinking, my lord, as you sit there T' "I am thinking about you," was
the reply. "And what is your lordship thinking aboixt usV "The
water in this pool being low, food scarce, and the heat intense, — I was
wondering to myself, as I sat here, what in the world you fishes would
do." "And what are we to do, my lordl" "Well, if you'll take my
advice, [222] 1 will take you up one by one in my beak, and carry you all
off to a fine large pool covered with the five varieties of lotuses, and there
put you down." " My lord," said they, " no crane ever took the slightest
thought for fishes since the world began. Your desire is to eat us one by
one." "No ; I will not eat you while you trust me," said the crane. "If
you don't take my word that there is such a pond, send one of your
number to go with me and see for himself." Believing the crane, the fish
presented to him a great big fish (blind of one eye, by the way), who they
thought would be a match for the crane whether afloat or ashore ; and
they said, " Here's the one to go with you."

The crane took the fish off" and put him in the pool, and after shewing
him the whole extent of it, bi'ought him back again and put him in along
with the other fish in his old pond. And he held forth to them on the
chai-ms of the new pool.

After hearing this report, they grew eager to go there, and said to the
crane, " Very good, my lord ; please take us across."

First of all, the crane took that big one-eyed fish again and carried
him off" to the edge of the pool, .so that he could see the water, but actually
alighted iu a Varana-tree which grew on tlie bank. Dashing the fish
down in a fork of the tree, he pecked it to death, — after which he picked
him clean and let the bones fall at the foot of the tree. Then back he
went and said, " I've thrown him in ; who's the next? " And so he took
the fish one by one, and ate them all, till at last when he came back, he

No. 38. 97

could not find another left. But there was still a crab remaining in the
pond; so the crane, who wanted to eat him up too, said, "Mister crab, I've
taken all those fishes away and turned them into a fine large pool covered
all over with lotuses. Come along; I'll take you too." "How will you
carry me across 1" said the crab. "Why, in my beak, to be sure," said
the crane. "Ah, but you might drop me like that," said the crab; "I
won't go with you." "Don't be frightened; I'll keep tight hold of you
all the way." Thought the crab to himself, " He hasn't put the fish in the
pool. But, if he would really put me in, that would be capital. If he
does not, — why, I'll nip his head off and kill him." So he spoke thus to
the crane, " You'd never be able to hold me tight enough, friend crane ;
whereas we crabs have got an astonishingly tight grip. [223] If I might
take hold of your neck with my claws, I could hold it tight and then
would go along with you."

Not suspecting that the crab wanted to trick him, the crane gave his
assent. With his claws the crab gripped hold of the crane's neck as with
the pincers of a smith, and said, " Now you can start." The crane took
him and shewed him the pool first, and then started ofi" for the tree.

"The pool lies this way, nunky," said the crab; "but you're taking
me the other way." "Very much your nunky dear am I!" said the
crane ; " and very much my nephew are you ! I suppose you thought me
your slave to lift you up and cai-ry you about ! Just you cast your eye on
that heap of bones at the foot of the tree ; as I ate up all those fish, so I
will eat you too." Said the crab, "It was through their own folly that
those fish were eaten by you ; but I shan't give you the chance of eating
me. No ; what I shall do, is to kill ijoit. For you, fool that you were,
did not see that I was tricking you. If we die, we will both die together ;
I'll chop your head clean off." And so saying he gripped the crane's
weazand with his claws, as with pincers. With his mouth wide open, and
tears streaming from his eyes, the crane, trembling for his life, said,
" Lord, indeed I will not eat you ! Spare my life ! "

" Well, then, just step down to the pool and put me in," said the crab.
Then the crane turned back and stepped down as directed to the pool, and
placed the crab on the mud, at the water-edge. But the crab, before
entering the water, nipped off the crane's head as deftly as if he were
cutting a lotus stalk with a knife.

The Tree-fairy who dwelt in the tree, marking this wonderful thing,
made the whole forest ring with applause repeating this stanza in sweet
tones : —

Guile profits not your very guileful folk.

Mark what the guileful crane got from the crab!

C. J.

98 The Jfltaka. Book I.

[224] "Brethren," said the Master, "this is not the first time this fellow has
been cozened by the robe-maker from the comitry ; in the past he was cozened
in just the same mannei'." His lesson ended, he shewed the connexion, and
identified the Birth, by saying, "The Jetavana robe-maker was [the crane] of
those days, the robe-maker from the country was the crab, and I myself the
Tree-Fairy."

[iVote. See Benfey's PaTtca-Tantra (i. 175), Tawney's Kathd-Sarit-Sdgara (ir.
31), and Rhys Davids' Birtk Stories (page 321), for the' migrations of this popular
story.]

No. 39.

NANDA-JATAKA.

'■'•Methinhs the gold."— Hhia story was told by the Master while at Jetavana,
about a co-resident pupil of Sariputta.

Tradition says that this Brother was meek and docile, and was zealous in
ministering to the Elder. Now, on one occasion the Elder departed with the
leave of the INIastei-, on an alms-pilgrimage, and came to South Magadha. When
he got there, that Brother grew so pi'oud-stomached that he would not do
what the Elder told him. Moreover, if he was addressed with, "Sir, do this," he
quarrelled with the Elder. The Elder could not make out what possessed him.

After making his pilgrimage in those parts, he came back again to Jetavana.
The moment he got back to the monastery at Jetavana, the Brother became
again what he had always been.

The Elder told this to the Buddha, saying, "Sir, a co-resident of mine is in
one place like a slave bought for a hundred pieces, and in another so proud-
stomached that an order to do anything makes him quarrel."

Said the Master, "This is not the first time, Sariputta, that he has shewn this
disposition ; in the past too, if he went to one place, he was like a slave bought
for a hundred pieces, whilst, if he went to another place, he would become
quarrelsome and contentious." And, so saying, by request of the Elder, he told
this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta came to life again as a squire. Another squire, a friend of his,
was an old man himself, but had [225] a young wife who had borne him a
son and heir. Said the old man to himself, "As soon as I am dead, this
girl, being so young as she is, will mai-ry heaven knows whom, and spend
all my money, instead of handing it over to my son. Wouldn't it be my
best course to bury my money safely in the ground?"

So, in the company of a household slave of his named Nanda, he went
to the fore-st and buried his riches at a certain spot, saying to the slave,

No. 39. 99

"My good Natida, reveal this treasure to my son after 1 am gone, and
don't let the wood be sold."

After giving this injunction to his slave, the old man died. In due
course the son grew up, and his mother said to him, " My son, your
father, in the com})any of Nanda, buried his money. Get it back and look
after the property of the family." So one day he said to Nanda, " Nunky,
is there any treasure which my father buried 1 " " Yes, my lord."
" Where is it buried 1 " " In the forest, my lord." " Well, then, let us go
there." And he took a spade and a basket, and going to the scene, said to
Nanda, " Well, nunky, where's the money 1 " But by the time Nanda had
got up to the treasure and was standing right over it, he was .so puffed up
by the money that he abused his master, saying, " You servant of a slave-
wench's son ! how should you have any money here 1 "

The young gentleman, pretending not to have heard this insolence,
simply said, " Let us be going then," and took the slave back home with
him. Two or three days later, he returned to the place ; but again Nanda
abused him, as before. Without any abusive rejoinder, the young gentle-
man came back and turned the matter over in his mind. Thought he to
himself, "At starting, this slave always means to reveal where the money
is ; but no sooner does he get there, than he falls to abusing me. The
reason of this I do not see ; but I could find out, if I were to ask my
father's old friend, the squire." So he went to the Bodhisatta, and laying
the whole business before him, asked his friend what was the real reason
of such behaviour.

Said the Bodhisatta, " The spot at which Nanda stands to abuse you,
my friend, is the place where your father's money is buried. Therefore, as
soon as he starts abusing you again, say to him, ' Whom are you talking
to, you slave?' Pull him from his perch, take the spade, dig down,
remove your family treasure, and make the slave carry it home for you."
And so saying, he repeated this stanza : — [226]

Methinks the gold and jewels buried lie
Where Nanda, low-born slave, so loudly bawls !

Taking a respectful leave of the Bodhisatta, the young gentleman went
home, and taking Nanda went to the spot where the money was buried.
Faithfully following the advice he had received, he broiTght the money
away and looked after the family property. He remained steadfast in the
Bodhisatta's counsels, and after a life spent in charity and other good
works he passed away to fare according to his deserts.

Said the Master, "In the past too this man was similarly disposed." His
lesson ended, he shewed the connexion, and identified the Birth, by saying, "Sari-
putta's co-resident was the Nanda of tliose days, and T tlie wise and good
squire."

7—2

100 The Jdtaka. Booh I.

No. 40.

KHADIRANGARA-JATAKA.

"/'ar rather icill I headlong plmige."—l!\\\fi story was told by the Master
while at Jetavana, about Axiatha- pindika.

For Aiiatha-puidika, who had lavished fifty-four crores on the Faith of the
Buddha over the Monastery alone, and who valued naught else save onl}' the Three
Gems, used to go every day while the Master was at Jetavana to attend the
Great Services, — once at daybreak, once after breakfast, and once in the
evening. There were intermediate services too; but he never went empty-
handed, for fear the Novices and lads shoidd look to see what he had brought
with him. When he went in the early morning [227], he used to have rice-gruel
taken up ; after breakfast, ghee, butter, honey, molasses, and the like ; and in
the evening, he brought perfumes, garlands and cloths. So much did he expend
day after day, that his expense knew no bounds. Moreover, many traders
borrowed money from him on their bonds, — to the amount of eighteen crores ;
and the great merchant never called the money in. Fm"thermore, another
eighteen crores of the family property, which were biu-ied in the river-bank, were
washed out to sea, when the bank was swept away by a storm ; and down rolled
the brazen pots, with fastenings and seals unbroken, to the bottom of the ocean.
In his house, too, there was always rice standing ready for 500 Brethren, — so
that the merchant's house was to the Brotherhood like a pool dug where foiir
roads meet, yea, like mother and father was he to them. Therefore, even the
All-Enlightened Buddha used to go to his house, and the Eighty Chief Elders
too ; and the number of other Brethren passing in and out was beyond measure.

Now his house was seven stories high and had seven portals ; and over the
fourth gateway dwelt a fairy who was a heretic. When the All-Enlightened
Buddha came into the house, she could not stay in her abode on high, but came
down with her children to the ground-floor; and she had to do the like whenever
the Eighty Chief Elders or the other Elders came in and out. Thought she, "So
long as the ascetic Gotama and his disciples keep coming into this house, I can
have no peace here ; I can't be eternally coming downstairs to the ground floor.
I must contrive to stop them from coming any more to this house." So one day,
when the business manager had retired to rest, she appeared before him in
visible shape.

"Who is that?" said he.

"It is I," was the reply; "the fairy who lives over the fourth gateway."
"What brings you here?" "You don't see what the merchant is doing. Heedless
of his own futm'e, he is drawing upon his resources, only to enrich the ascetic
Gotama. He engages in no traffic ; he undertakes no business. Advise the
merchant to attend to his business, and arrange that the ascetic Gotama with his
disciples shall come no more into the house."

Then said he, "Foolish Fairy, if the merchant does spend his money, he
spends it on the Faith of the Buddha, which leads to Salvation. Even if
he were to seize me by the hair and sell me for a slave, I will say nothing.
Begone!"

Another day, she went to the merchant's eldest son and gave him the same
advice. And he flouted her in just the same manner. But to the merchant
himself she did not so much as dare to speak on the matter.

Now by dint of unending munificence [228] and of doing no business, the
merchant's incomings diminished and his estate grew less and less ; so that he
sank by degrees into poverty, and liis table, his dress, and his bed and food were
no longer what they had once been. Yet, in spite of his altered circumstances.

No. 40. 101

he continued to entertain the Brotherhood, tliough he was no longer able to feast
theui. So one day when he had made liis bow and taken his seat, the Master said
to him, "Householder, are gifts being given at your house?" "Yes, sir," said ho ;
"but there's only a little sour husk- porridge, left over from yesterday." "Be not
distressed, householder, at the thought that you can only offer what is mi-
palatable. If the heart be good, the food given to Buddhas, Pacceka Buddhas^
and their disciples, cannot but be good too. And why ?— Because of the great-
ness of the fruit thereof. For he who can make his heart acceptable cannot
give an unaccej)table gift, — as is to be testified by the following passage : —

For, if the heart have faith, no gift is small
To Buddhas or to their disciples true.
'Tis said no service can be reckoned small
That's paid to Buddhas, lords of great renown.
Mark well what fruit rewarded that poor gift
Of pottage, — dried-up, sour, and lacking salt'-^."

Also, he said this further thing, "Householder, in giving this unpalatable
gift, you are giving it to those who have entered on the Noble Eightfold Bath.
Whereas 1, when in Velama's time I stirred up all India by giving the seven
things of price, and in my largesse poured them forth as though i had made
into one mighty stream the five great rivers, — I yet found none who had reached
the Three Kefuges or kept the Five Commandments; for rare are those who
are worthy of offerings. Therefore, let not your heart be troubled by the
thought that your gift is unpalatable." And so saying, he repeated the
Velamaka Sutta'^.

Now that fairy who had not dared to speak to the merchant in the days of
his magnificence, thought that now he was poor he would hearken to her, and so,
entering his chamljer at dead of night she appeared before him in visible shape,
standing in mid-air. "Who's thatT' said the merchant, when he became aware
of her presence. "I am the fairy, great merchant, who dwells over the fourth
gateway." "What brings you here '^" "To give you counsel." "Proceed, then."
"Great merchant, you take no thought for your own future or for your own
children. You have expended vast sums on the Faith of the ascetic Gotama; in
fact, by long-continued [229] expenditure and by not undertaking new business
you have been brought by the ascetic Gotama to poverty. But even in your
poverty you do not shake oft" the ascetic Gotama ! The ascetics are in and out
of your house this very day just the same ! What they have had of you cannot
be recovered. That may be taken for certain. But henceforth don't you go
yourself to the ascetic Gotama and don't let his disciples set foot inside your
house. Do not even turn to look at the ascetic Gotama but attend to your trade
and traffic in order to restore the family estate."

Then he said to her, "Was this the counsel you wanted to give me?"

"Yes, it was."

Said the merchant, "The mighty Lord of Wisdom has made me proof against
a hundred, a thousand, yea against a hundred thousand fairies such as you are !
My faith is strong and steadfast as Mount Sineru! My substance has been
expended on the Faith that loads to Salvation. Wicked are your words ; it is a
blow aimed at the Faith of the Buddhas by you, you wicked and impudent
witch. I cannot live under the same roof with you ; be oft' at once from my
house and seek shelter elsewhere !" Hearing these words of that converted man
and elect disciple, she could not stay, but repairing to her dwelling, took her

1 All Buddhas have attained to complete illumination ; but a Pacceka Buddha keeps
his knowledge to himself and, unlike a 'Perfect Buddha,' does not preach the saving
truth to his fellow-men.

- The first two lines are from the Viiiidna-vatthu, page 44.

'^ This Sutta is referred to at page 234 of the Sumahgala-Vilasini, but is otherwise
unknown as yet to European scholars.

102 The Jataha. Book I.

children by the hand and went forth. But thrjugh she went, she was minded, if
she could not find herself a lodging elsewhere, to appease the merchant and
return to dwell in his house ; and in this mind she repaii'ed to the tutelary deity
of the city and with due salutation stood before him. Being asked what had
brought her thither, she said, "My lord, I have been speaking imprudently to
Anatha-pindika, and he in his anger has turned me out of my home. Take me
to him and make it up between us, so that he may let me live there again."
"But what was it you said to the merchant?" "I told iiim for the future not to
support the Buddha and the Ordei-, and not to let the ascetic Gotama set foot
again in his house. This is what I said, my lord." "Wicked were your words;
it was a blow aimed at the Faith. I cannot take you with me to the merchant."
Meeting with no support from him, she went to the Four Great Eegents of the
world. And being repulsed by them in the same mannci', she went on to Sakka,
king of Devas, and told him her story, beseeching him still more earnestly, as
follows, "Deva, finding no shelter, I wander about homeless, leading my children
by the hand. Grant me of your majesty some place wherein to dwell."

And he too said to her, "You have done wickedly; it was a blow aimed at
the Conqueror's Faith. I cannot speak to the merchant on your behalf But I
can tell you one way [230] wherel)y the merchant may be led to pardon you."
"Pray tell me, deva." "Men have had eighteen crores of the merchant on
bonds. Take the semblance of his agent, and without telling anybody repair to
their houses with the bonds, in the company of .some young goblins. Stand in the
middle of their houses with the bond in one hand and a receipt in the other, and
terrify them with your goblin power, saying, 'Here's yom- acknowledgment of
the debt. Our merchant did not move in the matter while he was affluent; but
now he is poor, and 3'ou must pay up the money you owe.' By your goblin
power obtain all those eighteen crores of gold and fill the merchant's empty
treasuries. He had another ti-easure buried in the banks of the river AciravatI,
but when the bank was washed away, the treasiu'e was swept into the sea. Get
that back also by your supernatural power and store it in his treasuries. Further,
there is another sum of eighteen crores lying unowned in such and such a place.
Bring that too and jwur the money into his empty treasuries. When you have
atoned by the recovery of these iifty-four crores, ask the mei'chant to forgive
you." "Very good, deva," said she. And she set to work obediently, and did
just as she had been bidden. When she had recovered all the money, she went
into the merchant's chamber at dead of night and appeared before him in visible
shape standing in the air.

The merchant asking who wna there, she replied, "It is I, great merchant,
the blind and foolish fairy who lived over your fourth gateway. In the greatness
of my infjxtuate folly I knew not the virtues of a Buddha, and so came to say
what I said to you some days ago. Pardon me my fault ! At the instance of
Sakka, king of Devas, I have made atonement by recovering the eighteen crores
owing to you, the eighteen crores which had been washed down into the sea, and
another eighteen crores which were lying unowned in such and such a place, —
making fifty-four crores in all, which I have poured into your empty treasure-
chamtters. The sum you expended on the Monastery at Jetavana is now made
up again. Whilst I have nowhere to dwell, I am in misery. Bear not in mind
what I did in my ignorant folly, great merchant, but pardon me."

Anatha-pindika, hearing what she said, thoiight to himself, "She is a fairy,
and she says she has atoned, and confesses her fault. The Master shall consider
this and make his virtues known to her. I will take her befoi'e the All-En-
lightened Buddha." So he said, "My good fairy, if you want me to pardon you,
ask me in the presence of the master." "Very good," said she, "I will. Take me
along with you to the Master." "Certainly," said he. And early in the morning,
when night was just passing away, he took her with him to the IMaster, and told
the Blessed One all that she had done.

Hearing this, the Master said, "You see, householder, how the sinful man
regards sin [231] as excellent before it ripens to its fruit. But when it has
ripened, then he sees sin to be sin. Likewise the good man looks on his goodness

No. 40. 103

as sill before it ripens to its fruit; but wlicn it ripens, he sees it to be goodness."
And so saying, he repeated these two stanzas from the Dhaniniapada: —

The sinner thinks his sinful deed is good,
So long as sin has ripened not to fruit.
But when his sin at last to ripeness grows,
The sinner surely sees "'twas sin I wrought."

The good man thinks his goodness is but sin.

So long as it has ripened not to fruit.

But when his goodness unto ripeness grows.

The good man surely sees "'twas good I wrought ^"

At tiie close of these stanzas that fairy was established in the Fruit of the
First Path. She fell at the Wheel-marked feet of the Master, crying, "Staiiietl
as I was with passion, depraved by sin, misled by delusion, and blinded by
ignorance, I spoke wickedly because I knew not your virtues. Pardon me!"
Then she received pardon fr(jm the JNlaster and from the great merchant.

At this time Anatha-pindika sang his own praises in t.he Master's presence,
saying, "Sir, though this fairy did her best to stop me from giving support to
the Buddha and his following, sh« could not succeed ; and though she tried to
stop me from giving gifts, yet I gave them still ! Was not this goodness on my
part?"

Said the Master, "You, householder^ are a converted man and an elect
disciple; your ftiith is firm and your vision is purified. No marvel then that
ycni were not sto][)ped by this impotent fairy. The marvel was that the wise and
good of a bygone da}', when a Buddha had not appeared, and when knowledge
had not ripened to its full fruit, should from the heart of a lotus-tiower have
given gifts, although Mara, lord of tlie Realm of Lusts, appeared in mid-heaven,
shouting, 'If you give gifts, you shall be roasted in this hell,' — and shewing
them therewithal a pit eighty cubits deep, tilled with red-hot embers." And so
saying, at the request of Anatha-pindika, he told this stoiy of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta came to life in the family of the Lord High Treasurer of
Benares, and was brought up in the lap of all luxury like a royal prince.
By the time he was come to years of discretion, being barely sixteen years
old, he had made himself perfect in all accomplishments. At his father's
death he filled the office of Lord High Treasurer, and built six almonries,
one at each of the four gates of the city, one in the centre of the city, and
one at the gate of his own mansion. Very bountiful was he [232], and he
kept the commandments, and observed the fest-day duties.

JSTow one day at breakfast-time when dainty fare of exquisite taste and
variety was being brought in for the Bodhisatta, a Pacceka Buddha rising
from a seven days' trance of mystic ecstasy, and noticing that it was
time to go his rounds, bethought him that it would be well to visit the
Treasurer of Benares that morning. So he cleaned his teeth with a tooth-
stick made from the betel-vine, washed his mouth with water from Lake
Anotatta, put on his under-cloth as he stood on the tableland of Manosila,
fastened on his girdle, donned his outer-cloth ; and, equipped with a bowl

1 The verses are Nos. 119 and 120 in the Dliammapada.

104 The Jataka. Book I.

whioli lie called into being for the pui'ijose, he passed through the air and
arrived at the gate of the mansion just as the Bodhisatta's breakfast was
taken in.

As soon as the Bodhisatta became aware of his presence there, he rose
at once from his seat and looked at the attendant, indicating that a service
was required. "What am I to do, my lord?'' "Bring his reverence's
bowl," said the Bodhisatta.

At that very instant Mara the Wicked rose up in a state of great
excitement, saying, "It is seven days since the Pacceka Buddha had food
given him ; if he gets none to-day, he will perish. I will destroy him and
stop the Treasurer too from giving." And that very instant he went and
called into being within the mansion a pit of red-hot embers, eighty cubits
deep, filled with Acacia- charcoal, all ablaze and aflame like the great hell
of Avici. When he had created this pit, Mara himself took his stand in
mid-air.

When the man who was on his way to fetch the bowl became aware of
this, he was terrified and started back. " What makes you start back, my
man]" asked the Bodhisatta. "My lord," was the answer, "there's a
great pit of red-hot embei-s blazing and flaming in the middle of the
house." And as man after man got to the spot, they all were panic-
stricken, and ran away as fast as their legs would carry them.

Thought the Bodhisatta to himself, " Mara, the Enthraller, must have
been exerting himself to-day to stop me from alms-giving. 1 have yet to
learn, however, that I am to be shaken by a hundred, or by a thousand,
Maras. We will see this day whose strength is the stronger, whose might
is the mightier, mine or Mara's." So taking in his own hand the bowl
which stood ready, he passed out from the house, and, standing on the
brink of the fiery pit, looked up to the heavens. Seeing Mara, he said,
" Who are you 1 " "I am Mara," was the answer.

" Did you call into being this pit of red-hot embers ? " " Yes, I did."
[233] "Why? " "To stop you from alms-giving and to destroy the life
of that Pacceka Buddha." " I will not permit you either to stop me from
my alms-giving or to destroy the life of the Pacceka Buddha. I am going
to see to-day whether your strength or mine is the greater." And still
standing on the brink of that fiery pit, he cried, " Reverend Pacceka
Buddha, even though I be in act to fall headlong into this pit of red-hot
embers, I will not turn back. Only vouchsafe to take the food I bring."
And so saying he repeated this stanza : —

Far rather will I headlong plunge amain
Full in this gulf of hell, than stoop to shame I
Vouchsafe, sir, at my hands to take this alms !

With these words the Bodhisatta, grasping the bowl of food, strode oii
with undaunted resolution right on to the surface of the pit of fire. But

No. 41. 105

even as he did bO, there rose up to the surfuce through all the eighty
cubits of the pit's depth a large and peerless lotus-flower, which received
the feet of the Bodhisatta ■ And from it there came a measure of pollen
which fell on the head of the Great Being, so that his whole body was as
it were sprinkled from head to foot with dust of gold ! Standing right in
the heart of the lotus, he poured the dainty food into the bowl of the
Pacceka Buddha.

And when the latter had taken the food and returned thanks, he ilung
his bowl aloft into the heavens, and right in the sight of all the people he
hiuiself rose Ijodily into the air likewise, and passed away to the Himalayas
again, seeming to tread a track formed of clouds fantastically sliaj)ed.

And Mara, too, defeated and dejected, j)assed away back to his own
abode.

But the Bodhisatta, still standing in the lotus, preached [234] the
Truth to the people, extolling alms-giving and the commandments ; after
which, girt round by the escorting multitude, he passed into his own
mansion once more. And all his life long he shewed charity and did other
good works, till in the end he passed away to fare according to his deserts.

Said the Master, "It was no marvel, layman, that you, with your discern-
ment of the truth, were not overcome now by the fairy ; the real mai'vel was
what the wise and good did in bygone days." His lesson ended, the Master
shewed the connexion, and identified the Birth by saying, "The Pacceka JJuddha
of those days passed away, never to be born again, i was myself the Treasurer
of Benares who, defeating Mara, and standing in the heart of the lotus, placed
alms in the bowl of the Pacceka Buddha."

[iVote. See Giles, 'Strange Stories from a Chinese Studio,' i. 396.]

No. 41.

LOSAKA-JATAKA.

"The headstrong man" — This story was told by the Master while at
Jetavana, about the Elder Losaka Tissa.

'Who,' you ask, 'was this Elder Losaka Tissa ^' Well; his father was a
fisherman in Kosala, and he was the bane of his family ; and, when a Brother,
never had anything given to him. His previous existence ended, he hatl been
conceived by a certain fisherman's wife in a fishing-village of a thousand families
in Kosala. And on the day he was conceived all those thousand fjxmilies, net in
hand, went fishing in river and pool but failed to catch one .single tish ; and

106 The Jataka. Book I.

the like bad fortune dogged them from th;it day forward. Also, before his birth,
the village was destroyed seven times by tire, and visited seven times by the
king's vengeance. So in time it came to pass that the people fell into a wretched
plight. Reflecting that snch had not been their lot in formei' days, but that now
they were going to rack and ruin, they concluded that there must be some
breeder of misfortune among them, and resolved to divide into two bands. This
they did ; and there were then two bands of five hundred families each. Thence-
forward, ruin dogged the band which included the parents of the future Losaka,
whilst the other five hundred families throve apace. So the former resolved to go
on halving their numbers, and did so, mitil this one family was parted from all
the rest. Then they knew that the breeder of misfortune wtis in that family,
and with blows drove them away. [235] With difficulty could his mother get a
livelihood ; but, when her time was come, she gave bii'th to her son in a
certain place. (He that is born into his last existence camiot be killed. For
like a lamp within a jar, even so securely within his breast burns the flame of his
destiny to become an Arahat.) The mother took care of the child till he could
nui about, and when he could run about then she put a potsherd in his hands,
and, bidding him go into a house to beg, ran away. Thenceforward, the solitary
child used to beg his food thereabouts and sleep where he could. He was un-
washed and unkempt, and made a living after the fashion of a mud-eating
goblin ^ When he was seven years old, he was picking up and eating, like a
cr<nv, lump by lump, any rice he could find outside a house door where they
flung away the rinsings of the rice-pots.

Sariputta, Captain of the Faith, going into Savatthi on his round for alms,
noticed the child, and, wondei'ing what village the hapless creature came from,
was filled with love for him and called out "Come here." The child came,
bowed to the Elder, and stood before him. Then said Sariputta, "What village
do you belong to, and where arc your parents I "

"I am destitute, sir," said the child; "for my parents said they were tii-ed
out, and so forsook me, and went away."

"Would you like to become a Brother T' "Indeed I should, sir; l)ut who
would receive a poor wretch like me into the Order?" "I will." "Then, pray
let me become a Brother."

The Elder gave the child a meal and took him to the monastery, washed him
with his own hands, and admitted him a Novice first and a full Brother after-
wards, whcm he was old enough. In his old age he was known as Elder Losaka
Tissa; he was always unlucky 2, and but little was given to him. The story goes
that, no matter how lavish the charity, he never got enough to eat, but only just
enough to keep himself alive. A single ladle of rice seemed to fill his alms-bowl
to the brim, so that the charitable thought his bowl was full and bestowed the
rest of their rice on the next. When rice was being put into his bowl, it is said
that the rice in the giver's dish used to vanish away. And so with every kind of
food. Even when, as time went by, he had developed Discernment and so won
the highest Fruit which is Arahatship, he still got but little.

In the fullness of time, when the materials which determined his separate
existence'' were outworn, the day came for him to pass away. And the Captain

' On the authority of ^ahhxxti, paHisu-pi sac ah a are said to form the fourth class of
Petm (i^retas) or 'ghosts' (who were cursed at once with cavernous maws and with
mouths no bigger than a needle's eye, so that their voracity was never satisfied even in
their customary coprophagic state). But neither Hardy's Manual of Buddhism
(p. 58) nor the Milinda {]}. 294) mentions paihsu-pisucahd as one of the four classes of
Petas.

'^ Beading nippiiuuo instead of nippanuo. See Ceylon R. A. S. Journal, 1884, p. 158;
and compare apunno on p. 236, line 20 of the Pali original.

■' As protoplasm is 'the physical basis of life,' so dyii-samkhdrd are its moral basis
according to Buddhist ideas. This Lebensstoff it is the aim of Buddhism to uproot,
so that there may be no re-birth.

No. 41. 107

of the Fiiith, as he meditated, had knowledge of thi.s, and thought to hiui.self,
'Losaka Tissa will pass away to-day ; and to-day at any rate I will see that he
has enough to eat.' So he took the Elder and came to Savatthi for alms. But,
because Losaka was with him, it was all in vain that Sariputta hold out his
hand for alms in populous Savatthi ; not so much as a bow was vouchsafed him.
So he bade the Polder go back and seat himself in the sitting-hall of the jMonastery,
and collected food which he sent with a message [23(5] tliat it was to be given to
Losaka. Those t<j whom he gave it took the food and went tlicir way, but,
forgetting all about Losaka, ate it themselves. So when Sariputta rose up, and
was entering the monastery, Losaka came to him and saluted him. Sariputta
sto[)ped, and turning round said, "Well, did you get the food, brother r'

"I shall, no doubt, get it in good time," said the Elder. Sariputta Wiis
greatly troubled, and looked to sec what hour it was. But noon was ])assed^
"Stay here, lirother," said Sariputta; "and do not move"; and he made Lo.saka
Tissa sit down in the sitting-hal), and set out for the palace of the king of
Kosala. The king bade his bowl be taken, and saying that it was past noon ;ind
therefore not the time to eat rice, ordered his bowl to be filled with tiie four
sweet kinds of food^. With this he returned, and stood bef(.)re him, bowl in
hand, bidding the sage eat. But the Elder was ashamed, because of the
revei'ence he had towards Sariputta, and would not eat. "Come, brother Tissa,"
said Sariputta, "'tis I nuist stand with the bowl ; sit you down and eat. If the
bowl left my hand, everytliing in it would vanish away.''

So the venerable p]Idcr Losaka Tissa ate the sweets, whilst the exalted
Captain of the Faith stood holding the bowl; and thanks to tlic hitter's merits
and efficacy the food did not vanish. So the Elder Losaka Tissa ate as nnich as
he wanted and was satisfied, and that selfsame day passed away by that death
whereby existence ceases for ever.

The All-Enlightened Buddha stood by, and saw the body Ijurned ; and they
built a shrine for the collected ashes.

Seated in conclave in the Hall of Truth, the Brethren said, "Brethren,
Losaka was imlucky, and little was given to him. How came he with liis
unluck and his neediness to win the glory of Arahatship?"

Entering the Hall, the Master asked what they were talking about ; and they
told him. "Brethren," said he, "this Brother's own actions were the cause both
of his receiving so little, and of his becoming an Arahat. In bygone days he had
prevented others from receiving, and that is why he received so little himself.
But it was by his meditating on sorrow, transitoriness, and the absence of an
abiding principle in things, that he won Arahatship for himself." And so
saying, he told this story of the past.

Once uijon a time, in tlie days of the Buddha Kassapa, there was a
Brother who lived the village life and was maintained by a country squire.
He was regular in his conduct as a Brother^, virtuous in his lite, and was
filled to overflowing with insight. Tliere was also an Elder, an Arahat,
who lived with his fellows on terms of equality, and at the time of the
story paid a first visit to the village where lived the sqiiire who sui)ported

1 i.e. no more rice could be eaten that day. If a shadow of a finger's breadth is
cast by an upright stick, a strict Brother will not eat rice and like foods.

2 Honey, ghee, butter, and sugar.

3 Pakatatto is explained by Rhys Davids and Oldenberg in the note to page 340 of
Vol. XVII. of the Sacred Books of the East as meaning a Brother " who has not made
himself liable to any di.scii5linary proceeding, has committed no irregularity."

108 The Jataka. Book I.

this Brother. So pleased was the squire [237] with the very demeanour of
the Elder that, taking his bowl, he led him into the house and with every
mark of respect invited him to eat. Then he listened to a short discourse
by the Elder, and at its close said, with a bow, "Sir, pray do not journey
further than our monastery close by; in the evening I will come and call
upon you there." So the Elder went to the monastery, saluting the resident
Brother on his entrance ; and, lirst courteously asking leave, took a seat by
his side. The Brother received him with all friendliness, and asked whether
any food had been given him as alms.

"Oh yes," replied the Elder. "Where, pray?" "Why, in your village
close by, at the squire's house." And so saying, the Elder asked to be
shewn his cell and made it ready. Then laying aside his bowl and robe,
and seating himself, he became absorbed in blissful Insight and enjoyed
the bliss of the Fruits of the Paths.

In the evening came the squire, with servants carrying flowers and
l)erfunies and lamjjs and oil. Saluting the resident Brother, he asked
whether a guest had appeared, an Elder. Being told that he had, the
squire asked where he was and learned which cell had been given him.
Then the squire went to the Elder and, first bowing courteously, seated
himself by the Elder's side and listened to a discourse. In the cool of the
evening the squire made his offerings at the Tope and Bo-Tree, lit his
lamp, and departed with an invitation to both Elder and Brother to come
up to his house next day for their meal.

"I'm losing my hold on the squix'e," thought the Brother. " If this
Elder stops, I shall count for nothing with him." So he was discontented
and fell a-scheming how to make the Elder see that he must not settle
down there for good. Accordingly, when the Elder came to pay his
respects in the early morning, the Brother did not open his lips. The
Arahat read the other's thoughts and said to himself, "This Brother
knows not that I shall never stand in his light either with the family that
supports him or with his Brotherhood." And going back to his cell, he
became absorbed in the bliss of Insight and in the bliss of the Fruits.

Next day, the resident Brothei-, having first knocked gingerly on the
gong', and having tapped on the gong with the back of his nail, went off
alone to the squire's house. Taking from him his alms-bowl, the squire
bade him be seated and asked where the stranger was.

" I know no news of your friend," said the Brother. " Though I
knocked on the gong and tapped at his door, I couldn't wake him. I can

1 For gandi meaning ' a gong,' cf. Jut. iv. 306 ; but see note p. 213 of Vol. xx. of
S. B. K. It is doubtful what kapitthena can mean. Can the true reading be
[punadivase) nakhapitthcna, i.e. ' with the back of his nail ' ? The resident Brother's
object was to go through the form of waking the guest without disturbing his
slumbers.

No. 41. 109

only presume that his dainty fare [238] here yesterday has disagreed with
him and that he is still a-bed in consequence. Possibly such doings may
commend themselves to you."

(Meantime the Arahat, who had waited till the time came to go his
round for alms, had washed and dressed and risen witli bowl and robe in
the air and gone elsewhere.)

The squire gave the Brother rice and milk to eat, with ghee and sugar
and honey in it. Then he had his bowl scoured with perfumed chunam
powder and filled afresh, saying, "Sir, the Elder must be fatigued with
his journey ; take him this." Without demur the Brother took the food
and went his way, thinking to himself, "If our friend once gets a taste of
this, taking him by the throat and kicking him out of doors won't get rid
of him. But how can I get rid of it? If I give it away to a human
being, it will be known. If I throw it into the water, the ghee will float
on top. And as for throwing it away on the ground, that will only bring
all the crows of the district flocking to the spot." In his perplexity his
eye fell on a field that had been fired, and, scraping out the embers, he
flung the contents of his bowl into the hole, filled in the embers on the
top, and went ofi" home. Not finding the Elder there, he thought that the
Arahat had understood his jealousy and departed. " Woe is me," he
cried, " for my greed has made me to sin."

And thenceforth sore affliction befell him and he became like a living
ghost. Dying soon after, he was re-born in hell and there was tormented
for hundreds of thousands of years. By reason of his ripening sin, in five
hundred successive births he was an ogre and never had enough to eat,
except one day when he enjoyed a surfeit of offiil. Next, for five hundred
more existences he was a dog, and here too, only on one single day had his
fill — of a vomit of rice ; on no other occasion did he have enough to eat.
Even when he ceased to be a dog, he was only born into a beggar family
in a Kasi village. From the hour of his birth, that family became still
more beggared, and he never got half as much water-gruel as he wanted.
And he was called Mitta-vindaka [239].

Unable at last to endure the pangs of hunger' that now beset them, his
father and mother beat him and drove him away, crying, " Begone, you
curse ! "

In the coui'se of his wanderings, the little outcast came to Benares, where
in those days the Bodhisatta was a teacher of world-wide fame with five
hundred young Brahmins to teach. In those times the Benares folk used to
give day by day commons of food to poor lads and had them taught free,
and so this Mitta-vindaka also became a charity scholar under the Bodhi-
satta. But lie was fierce and intractable, always fighting witli his fellows

^ Reading cJwfakadiikkhaw for Fausboll's j(7^(/,7/(/(//,A7/(M/i.

110 The Jataka. Book I.

and heedless of his master's reproofs ; and so the Bodhisatta's fees fell oflf.
And as he qnai-relled so, and would not brook reproof, the youth ended by-
running away, and came to a border-village where he hired himself out for
a living, and married a miserably poor woman by whom he had two chil-
dren. Later, the villagers paid him to teacli them what was true doctrine
and what was false, and gave him a hut to live in at the entrance to their
village. But, all because of Mitfca-vindaka's coming to live among them,
the king's vengeance fell seven times on those villagers, and seven times
were their homes burned to the ground ; seven times too did their water-
tank dry up.

Then they considered the matter and agreed that it was not so with
them before Mitta-vindaka's coming, but that ever since he came they had
l>een going from bad to worse. So with blows they drove him from their
village ; and forth he went with his family, and came to a haunted forest.
And there the demons killed and ate his wife and children. Fleeing
thence, he came after many wanderings to a village on the coast called
Gambhira, arriving on a day when a ship was putting to sea ; and he
hii'ed himself for service aboard. For a week the ship held on her way,
but on the seventh day she came to a complete standstill in mid-ocean, as
though she had run upon a rock. Then they cast lots, in order to rid
them of their bane ; and seven times the lot fell on Mitta-vindaka. So
they gave him a raft of bamboos, and laying hold of him, cast him over-
board. And forthwith the ship made way again [240].

Mitta-vindaka clambered on to his bamboos and floated on the waves.
Thanks to his having obeyed the commandments in the times of the
Buddha Kassapa, he found in mid-ocean four daughters of the gods dwell-
ing in a palace of crystal, with whom he dwelt happily for seven days.
Now palace-ghosts enjoy happiness only for seven days at a time ; and
so, when the seventh day came and they had to depart to their punish-
ment, they left him with an injimction to await their return. But no
sooner were they departed, than Mitta-vindaka put off on his raft again
and came to where eight daughters of the gods dwelt in a palace of silver.
Leaving them in turn, he came to where sixteen daughters of the gods
dwelt in a palace of jewels, and thereafter to where thirty-two dwelt in a
palace of gold. Paying no regard to their words, again he sailed away and
came to a city of ogres, set among islands. And there an ogress was rang-
ing about in the shape of a goat. Not knowing that she was an ogress,
Mitta-vindaka thought to make a meal off the goat, and seized hold of the
creature by the leg. Straightway, by virtue of her demon-nature, she
hurled him up and away over the ocean, and plump he fell in a thorn-
brake on the slopes of the dry moat of Benares, and thence rolled to
earth.

Now it chanced that at tliat time thieves used to frequent that moat

No. 41. Ill

and kill the King's goats ; and the goatherds had hidden themselves hard
by to catch the rascals.

Mitta-vindaka picked himself up and saw the goats. Thoiight he to
himself, " Well, it was a goat in an island in the ocean that, being seized
by the leg, hurled me here over seas. Perha})s, if I do the same by one of
these goats, I may get hurled back again to where the daughters of the
gods dwell in their ocean palaces." So, without thinking, he seized one of
the goats by the leg. At once the goat began to bleat, and the goatherds
came running up from every side. They laid hold of him at once, crying,
" This is the thief that has so long lived on the King's goats." And they
beat him and began to haul him away in bonds to the King.

Just at that time the Bodhisatta, with his five hundred yoimg Brah-
mins round him, was coming out of the city to bathe. Seeing and recog-
nising Mitta-vindaka, he said to the goatherds, '' Why, this is a pupil of
mine, my good men; what have you seized him for?" "Master," said they,
'* we caught this thief in the act of seizing a goat by the leg, and that's
why we've got hold of him." "Well," [241] said the Bodhisatta, "sup-
pose you hand him over to us to live with us as our slave." "All right,
sir," replied the men, and letting their prisoner go, they went their way.
Then the Bodhisatta asked Mitta-vindaka where he had been all that long
time; and Mitta-vindaka told him all that he had done.

" 'Tis tlu'ougli not hearkening to those who wished him well," said
the Bodhisatta, " that he has suffered all these misfortunes." And Ik;
i-ecited this stanza : —

The headstrong man who, when exhorted, pays
No heed to friends who kindly counsel give,
Shall come to certain harm, — like Mittaka,
When by the leg he seized the grazing goat.

And in those times both that Teacher and Mitta-vindaka passed away,
and their after-lot was accordin;:' to their deeds.

Said the Master, "This Losaka was himself the cause both of his getting little
and of his getting Arahatship." His lesson ended, he shewed the connexion and
identified the Birth by saying, "The Elder Losaka Tissa was the Mitta-vindaka
of those days, and I the Teacher of world-wide fame^."

1 Compare Nos. 82, 104, 369, 439, Petavatthu No. 43, Avaddna-Sataka No. 50,
J. As. 1878, and Ind. Antiq. x. 293. A dubious attempt to trace in the wauderings of
Mittaviuda the germ of part of the wanderings of Ulysses, has been made by the
Bishop of Colombo in the Cei/lon R. A. ,<?. .Tovrmtl, 1884.

112 The Jdtaka. Booh I.

No. 42.

KAPOTA-JATAKA.

"T'/ie headstrong man."— This story was told by the Master while at Jetavana,
about a certain greedy Brother. His greediness will be related in the Ninth
Book in the Kaka-Jatakai.

But on this occasion the Brethren told the Master, saying, "Sir, this Brother
is greedy."

Said the Master, "Is it true [242] as they say, Brother, that you are greedy?"

"Yes, sir," was the reply.

"So too in bygone days, Brother, you were greedy, and by reason of your
o-reediness lost your life ; also you caused the wise and good to lose their home."
And so saying he told this story of the past.

Once on a time when Brahmadatta was reigning in Benare-s, the Bodhi-
satta was born a pigeon. Now the Benares folk of those days, as an act of
goodness, used to hang up straw-baskets in divers places for the shelter
and comfort of the birds; and the cook of the Lord High Treasurer of
Benares hung up one of these baskets in his kitchen. In this basket the
Bodhisatta took up his abode, sallying out at daybreak in quest of food,
and returning home in the evening; and so he lived his life.

But one day a crow, flying over the kitchen, snuffed up the goodly
savour from the salt and fresh fisli and meat there, and was filled with
longing to taste it. Casting about how to have his will, he perched hard
by, and at evening saw the Bodhisatta come home and go into the kitchen.
" Ah ! " thought he, " I can manage it through the pigeon."

So back he came next day at dawn, and, when the Bodhisatta sallied
out in quest of food, kept following him about from place to place like his
shadow. So the Bodhisatta said, "Why do you keep with me, friend?"

"My lord," answered the crow, "your demeanour has won my admira-
tion; and henceforth it is my wish to follow you." "But your kind of
food and mine, friend, is not the same," said the Bodhisatta; "you will
be hard put to it if you attach yourself to me." " My lord," said the
crow, " when you are seeking your food, I will feed too, by your side."
"So be it, then," said the Bodhisatta; "only you must be earnest." And
with this admonition to the crow, the Bodhisatta ranged about pecking up
grass-seeds; whilst the other went about turning over cowdung and pick-

' This is au inadvertence of the compiler. There is no Kaka-jataka in the 9tli book,
though there is in the Cth (No. 395), where it is stated that 'the Introdnctory Story has
already been related.' See Nos. 274 and 375.

No. 42. 113

ing out the insects underneath till he had got his fill. Then back he came
to the Bodhisatta and remarked, " My lord, you give too much time to
eating; excess therein should be shunned."

And when the Bodhisatta had fed and reached home again at evening,
in flew the crow with him into the kitchen [243].

"Why, our bird has brought another home with him;" exclaimed the
cook, and hung up a second basket for the crow. And from that time on-
ward the two birds dwelt together in the kitchen.

Now one day the Lord High Treasurer had in a store of fish which the
cook hung up about the kitchen. Filled with greedy longing at the sight,
the crow made up his mind to stay at home next day and treat himself to
this excellent fare.

So all the night long he lay groaning away ; and next day, when the
Bodhisatta was starting in search of food, and cried, " Come along, friend
crow," the crow replied, "Go without me, my lord; for I have a pain in my
stomach." " Friend," answered the Bodhisatta, " I never heard of crows
having pains in their stomachs before. True, crows feel faint in each of
the three night-watches; but if they eat a lamp-wick, their hunger is
appeased for the moment^ You must be hankering after the fish in the
kitchen here. Come now, man's food will not agree with you. Do not
give way like this, but come and seek your food with me." "Indeed, I
am not able, my lord," said the crow. "Well, your own conduct will
shew," said the Bodhisatta. " Only fall not a prey to greed, but stand
steadfast." And with this exhortation, away he flew to find his daily food.

The cook took several kinds of fish, and dressed some one way, some
another. Then lifting the lids off" his saucepans a little to let the steam
out, he put a colander on the top of one and went outside the door, where
he stood wiping the sweat from his brow. Just at that moment out
popped the crow's head from the basket. A glance told him that the cook
was away, and, "Now or never," thought he, "is my time. The only
question is shall I choose minced meat or a big lump?" Arguing that it
takes a long time to make a full meal of minced meat, he resolved to take
a large piece of fish and sit and eat it in his basket. So out he flew and
alighted on the colander. " Click " went the colander.

" What can that be? " said the cook, running in on hearing the noise.
Seeing the crow, he cried, " Oh, there's that rascally crow wanting to eat
my master's dinner. I have to work for my master, not for that rascal !
What's he to me, I should like to know i " So, first shutting the door, he
caught the crow and plucked every feather [244] off" his body. Then, he
pounded up ginger with salt and cumin, and mixed in sour buttermilk —
finally sousing the crow in the pickle and flinging him back into his

1 Cf. Vol. II. p. 262.
C. J. 8

114 The Jdtaka. Book I.

basket. And there the crow lay groaning, overcome by the agony of his

pain.

At evening the Boclhisatta came back, and saw the wretched plight of
the crow. "Ah! greedy crow," he exclaimed, "you would not heed my
words, and now your own greed has worked you woe." So saying, he
repeated this stanza : —

The headstrong man who, when exhorted, pays
No heed to friends who kindly counsel give.
Shall surely perish, like the greedy crow,
Who laughed to scorn the pigeon's warning words.

Then, exclaiming "I too can no longer dwell here," the Bodhisatta
flew away. But the crow died there and then, and the cook flung him,
basket and all, on the dust-heap.

Said the Master, "You were greedy, Brother, in bygone times, just as you are
now ; and all because of your greediness the wise and good of those days had to
abandon their homes." Having ended this lesson, the Master preached the Four
Truths, at the close whereof that Brother won the Fruit of the Second Path.
Then the Master shewed the connexion and identified the Birth as follows: —
"The greedy Brother was the crow of those times, and I the pigeon."

No. 43.

VELUKA-JATAKA.

"T'/ie headstrong «ia>i."— This story was told by the Master while at Jeta-
vana, about a certain headstrong Brother. For the Blessed One asked him
whether the report was true that he was headstrong, and the Brother admitted
that it was. "Brother," said the Master, "this is not the first time you have been
headstrong : you were just as headstrong in former days also, [245] and, as the
result of your headstrong refusal to follow the advice of the wise and good, you
met your end by the bite of a snake." And so saying, he told this story of the
past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born into a wealthy family in the Kingdom of Kasi.
Having come to years of discretion, he saw how from passion springs pain
and how true bliss comes by the abandonment of passion. So he put lusts
from him, and going forth to the Himalayas became a hermit, winning by
fulfilment of the ordained mystic meditations the five orders of the

No. 43. 115

Higher Knowledge and tlie eight Attainments. And as he lived his
life in the rapture of Insight, he came in after times to have a large
following of five hundred hermits, whose teacher he was.

Now one day a yoxing poisonous viper, wandering about as vipers do,
came to the hut of one of the hermits ; and that Brother grew as fond
of the creature as if it were his own child, housing it in a joint of hamboo
and shewing kindness to it. And because it was lodged in a joint of
bamboo, the viper was known by the name of "Bamboo." Moreover,
because the hermit was as fond of the viper as if it were his own child,
they called him "Bamboo's Father."

Hearing that one of the Bi'ethren was keeping a viper, the Bodhisatta
sent for that Brother and asked whether the report was true. When
told that it was true, the Bodhisatta said, "A viper can never be trusted;
keep it no longer."

"But," urged the Brother, "my viper is dear to me as a pujnl to
a teacher; — T could not live without him." "Well then," answered the
Bodhisatta, "know that this very snake will lose you your life." But
heedless of the master's warning, that Brother still kept the pet he could
not bear to part with. Only a very few days later all the Brethren
went out to gather fruits, and coming to a spot where all kinds grew
in plenty, they stayed there two or three days. With them went
"Bamboo's Father," leaving his viper behind in its bamboo prison. Two
or three days afterwards, when he came back, he bethought him of feeding
the creature, and, opening the cane, stretched out his hand, saying, "Come,
my son; you must be hungry." But angry with its long fast, the viper
bit his outstretched hand, killing him on the spot, and made its escape into
the forest.

Seeing him lying there dead, the Brethren came and told the Bodhi-
satta [246], who bade the body be burned. Then, seated in their midst, he
exhorted the Brethren by I'epeating this stanza : —

The headstrong man, who, when exhorted, pays
No heed to friends who kindly counsel give, —
Like 'Bamboo's father,' shall be brought to nought.

Thus did the Bodhisatta exhort his followers ; and he developed
within himself the four Noble States, and at his death was re-born into
the Brahma Realm.

Said the Master, "Brother, this is not the first time you have shewn yourself
headstrong ; you were no less headstrong in times gone by, and thereby met your
death from a viper's bite." Having ended his lesson, the Master shewed the
connexion and identified the Birth by saying, "In these days, this.headstrong
Brother was 'Bamboo's Father,' my disciples were the baud of disciples, and I
myself their teacher."

8—2

116 The Jdtaka. Booh I.

No. 44.

MAKASA-JATAKA.

'■^Sense-lacking friends.''' — This story was told by the Master whilst on an
alms-pilgrimage in Magadha, about some stupid villagers in a certain hamlet.
Tradition says that, after travelling from Savatthi to the kingdom of Magadha,
he was on his round in that kingdom when he arrived at a certain hamlet, which
was thronged with fools. In this hamlet these fools met together one day, and
debated together, saying, "Friends, when we are at work in the jungle, the
mosquitos devour us; and that hinders our work. Let us, arming ourselves
with hows and weapons, go to war with the mosquitos and shoot or hew them all
to death." So oft' to the jungle they went, and shouting, "Shoot down the
mosquitos," shot and struck one another, till they were in a sad state and
returned only to sink on the ground in or within the village or at its entrance.

Surrounded by the Order of the Bi'cthren, the Master came in quest of alms
to that village. The sensible minority among the inhabitants no sooner saw
the Blessed One, than they erected a pavilion at the entrance to their village
and, after bestowing large alms on the [247] Brotherhood with the Buddha at its
head, bowed to the Master and seated themselves. Observing wounded men
lying around on this side and on that, the Master asked those lay-brothers,
saying, "There are numbers of disabled men about ; what has happened to
them?" "Sir," was the reply, "they went forth to war with the mosquitos, but
only shot one another and so disabled themselves." Said the Master, "This is
not the first time that these foolish people have dealt out blows to themselves
instead of to the mosquitos they meant to kill ; in former times, also, there were
those who, meaning to hit a mosquito, hit a fellow-creature instead." And so
saying, at those villagers' request he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta gained his liveliliood as a trader. In those days in a border-
village in Kasi there dwelt a number of carpenters. And it chanced that
one of them, a bald grey-haired man, was planing away at some wood,
with his head glistening like a copper bowl, when a mosquito settled
on his scalp and stung him with its dart-like sting.

Said the carpenter to his son, who was seated hard by, — "My boy,
there's a mosquito stinging me on the head; do drive it away." "Hold
still then, father," said the son; "one blow will settle it."

(At that very time the Bodhisatta had reached that village in the way
of trade, and was sitting in the carpenter's shop.)

"Rid me of it," cried the father. "All right, father," answered the
son, who was behind the old man's back, and, raising a sharp axe on high
with intent to kill only the mosquito, he cleft — his father's head in twain.
So the old man fell dead on the spot.

Thought the Bodhisatta, who had been an eye-witness of the whole
scene, — "Better than such a friend is an enemy with sense, whom fear

No. 45. 117

of men's vengeance will deter from killing a man." And he recited these
lines : —

Sense-lacking friends are worse than foes with sense;

Witness the son that sought the gnat to slay,

But cleft, poor fool, his father's skull in twain. [248]

So saying, the Bodhisatta rose up and departed, passing away in after
days to fare according to his deserts. And as for the carpenter, his body
was burned by his kinsfolk.

"Thus, lay brethren," said the Master, "in bygone times also there were those
who, seeking to hit a mosquito, struck down a fellow-creature." This lesson
ended, he shewed the connexion and identified the Birth by saying, " In those
days I was myself the wise and good trader who departed after repeating the
stanza."

No. 45.

ROHINI-JATAKA,

'■'■ Se7ise-lacking friends." — This story was told by the Master while at Jeta-
vana, about a maid-servant of the Lord High Treasurer, Aniltha-pindika. For he
is said to have had a maid-servant named Rohini, whose aged mother came to
where the girl was pounding rice, and lay down. The flies came round the old
woman and stung her as with a needle, so she ci-ied to her daughter, " The flies
are stinging me, my dear; do drive them away," "Oh! I'll drive them away,
mother," said the girl, lifting her pestle to the flies which had settled on her
mother. Then, crying, "I'll kill them I", she smote her mother such a blow as to
kill the old woman outright. Seeing what she had done the girl began to weep
and cry, "Oh ! mother, mother ! "

The news was brought to the Lord High Treasurer, who, after having the
body burnt, went his way to the Monastery, and told the Master what had
happened. "This is not the first time, layman," said the Mastei-, "that in
Rohini's anxiety to kill the flies on her mother, she has struck her mother dead
with a pestle; she did precisely the same in times past." Then at Anatha-
pindika's request, he told this story of the past.

Once upon a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born the son of the Lord High Treasurer, and came to
be Lord High Treasurer himself at his father's death. And he, too, had a
maid-servant whose name was Rohini. And her mother, in like manner,
went to where the daughter was pounding I'ice, and lay down, and called

118 The Jataka. Book I,

out, 'Du drive these tlies oft' me, my dear,' and in just the same way-
she struck her mother with a pestle, and killed her, and began to weep.

Hearing of what had happened, [249] the Bodhisatta reflected: 'Here,
in this world, even an enemy, with sense, would be preferable,' and recited
these lines : —

Sense-lacking friends are worse than foes with sense,
Witness the girl whose reckless hand laid low
Her mother, whom she now laments in vain.

In these lines in praise of the wise, did the Bodhisatta preach the
Truth.

"This is not the first time, layman," said the Master, "that in Rohinl's
anxiety to kill flies she has killed her own mother instead." This lesson ended,
he shewed the connexion and identified the Birth by saying: — "The mother
and daughter of to-day were also mother and daughter of those b}'gone times,
and I myself the Lord High Treasm-er."

No. 46.

i-RlMADUSAKA-JATAKA.

'•'■'' Tis knoicledger — This story was told l)y the Master in a certain hamlet i)f
Kosala about one who spoiled a pleasaunce.

Tradition says that, in the course of an alms-journey among the [)eople of
Kosala, the Master came to a certain hamlet. A squire of the place invited the
Buddha to take the mid-day meal at his house, and had his guest seated in the
pleasaunce, where he shewed hospitality to the Brotherhood with the Buddha at
its head, aud courteously gave them leave to stroll at will about his grounds. So
the Brethren rose up and walked about the grounds with the gardener. Ob-
serving in their walk a bare space, they said to the gardener, "Lay-disciple,
elsewhere in the pleasaunce there is abundant shade ; but here there's neither
tree nor shrub. How comes this? "

" Sirs," replied the man, •' when these grounds were being laid out, a village
lad, who was doing the watering, pulled up all the young trees hereabouts and
then gave them much or little [250] water according to the size of their roots.
So the young trees withered and died off; and that is why this space is bare."

Drawing near to the Master, the Brethren told him this. "Yes, Brethren,"
said he, "this is not the first time that village lad has spoiled a pleasaunce; he
did precisely the same in bygone times also." And so saying, he told this story
of the past.

Once on a time when Brahmadatta was king of Benares, a festival
was proclaimed in the city; and at the first summoning notes of the festal
drum out poured the townsfolk to keep holiday.

No. 46. 119

Now in those clays, a tribe of inoiikeys was living in the king's
pleasauuce; and the king's gardener thought to himself, "They 're holiday-
making up in the city. I'll get the monkeys to do the watering for
me, and be off to enjoy myself with the rest." So saying, he went to the
king of the monkeys, and, first dwelling on the benefits his majesty and
his subjects enjoyed from residence in the pleasaunce in the way of flowers
and fruit and young shoots to eat, ended by saying, "To-day there's
holiday-making up in the city, and I'm ofl' to enjoy myself. Couldn't you
water the young trees while I'm away?"

"Oh! yes," said the monkey.

"Only mind you do," said the gardener; and off he went, giving the
monkeys the water-skins and wooden watering-pots to do the work
with.

Then the monkeys took the watei'-skins and watering-pots, and fell to
watering the young trees. "But we must mind not to waste the water,"
observed their king; "as you water, first pull each young tree up and
look at the size of its roots. Then give plenty of water to those whose
I'oots strike deej), but only a little to those with tiny roots. When this
water is all gone, we shall be hard put to it to get more."

" To be sure," said the other monkeys, and did as he bade them.

At this junctuie a certain wise man, seeing the monkeys thus engaged,
asked them why they pulled up tree after tree and watered them according
to the size of their roots.

"Because such are our king's commands," answered the monkeys.

Their reply moved the wise man to reflect how, with every desire
to do good, the ignorant and foolish only succeed in doing harm. And he
recited this stanza: [251]

'Tis knowledge crowns endeavoiu- with success.
For fools are thwarted by their foolishness,
— Witness the ape that killed the garden trees.

With this rebuke to the king of the monkeys, the wise man departed
with his followers from the pleasaunce.

Said the Master, "This is not the first time, Brethren, that this village lad
has spoiled pleasaunces; he was just the same in bygone times also." His
lesson ended, he shewed the connexion and identified the Birth by saying, "The
village lad who spoiled this pleasaunce was the king of the monkeys in those
days, and I was myself the wise and good man."

[JVote. Cf. Nos. 268 and 271 ; and see the scene sculptured in the Stupa of
Bharhut, Plate xlv, 5, as represented in the frontispiece of this volume.]

120 The Jdtaka. Booh I.

No. 47.

VARUNI-JATAKA.

'"TYs knowledge." — This story was told by the Master while at Jetavana
about one who spoiled spirits. Tradition says that Anatha-pindika had a friend
who kept a tavern. This friend got ready a supply of strong spirits which he
sold for gold and for silver i, and his tavern was crowded. He gave orders to his
aj^prentice to sell for cash only, and went oft' himself to bathe. This apprentice,
while serving out the grog to his customers, observed them sending out for salt
and jagghery and eating it as a whet. Thought he to himself, "There can't be
any salt in our liquor; I'll put some in." So he put a pound of salt in a bowl of
grog, and served it out to the customers. And they no sooner took a mouthful,
than they spat it out again, saying, " What have you been up to ?" " I saw you
sending for salt after drinking our liquor, so I mixed some salt in." "And that's
how you've spoilt good liquor, you boobj^," cried the customers, and with abuse
they got up one after anotlier and flung out of the tavern. When the keeper of
the tavern came home, and did not see [252] a single customer about, he asked
where they had all got to. So the ap})rentice told him what had happened.
Rating him for his folly, the man went oft" and told Anatha-pindika. And the
latter, thinking the story a good one to tell, repaired to Jetavana, where after due
obeisance he told the Master all about it.

"This is not the first time, layman," said the Master, "that this apprentice
has spoiled spirits. He did just the same once before." Then at Anatha-
pindika's request, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was the Treasurer of Benares, and had a tavern-keeper who
lived under his ])rotection. This man having got I'eady a supply of
strong spirits, which he left his apprentice^ to sell while he himself went
off to bathe, during his absence his apprentice mixed salt with the liquor,
and spoiled it just in the same way. When on his return the young man's
guide and master- came to know what had been done, he told the story
to the Treasurer. ' Truly,' said the latter, ' the ignorant and foolish, with
every desire to do good, only succeed in doing harm.' And he recited
this stanza :

'Tis knowledge crowns endeavour with success;
For fools are thwarted by their foolishness,
— Witness Kondanna's salted bowl of grog.

In these lines the Bodhisatta taught the truth.

^ Apparently regarded as a ' Jewish ' proceeding, as opposed to normal barter.
- With a dry humour, the Pali applies to the publican and his apprentice the terms
normally appUed to a religious teacher and his pupil.

No. 48. 121

Said the Master, "Layman, this same person spoiled spirits in the past as
now." Then he shewed the connexion and identified the Birth by saying, " He
who spoiled the spirits now was also the spoiler of the spirits in those bygone
days, and I myself was then the Treasurer of Benares."

No. 48.

VEDABBHA-JATAKA.

^^ Misguided effort." — This story was told by the Master while at Jetavana
about a self-willed Brother. Said the Master to that Brother, " This is not the
first time, Brother, that you have been self-willed ; you were of just the same
disposition in bygone tunes also [253] ; and therefore it was that, as you would
not follow the advice of the wise and good, you came to be cut in two by a sharp
sword and were flung on the highway; and you were the sole cause why a
thousand men met their end." And so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, there
was a brahmin in a village who knew the charm called Vedabbha. Now
this charm, so they say, was precious beyond all price. For, if at a
certain conjunction of the planets the charm was repeated and the gaze
bent u[)wards to the skies, straightway from the heavens there rained the
Seven Things of Price, — gold, silver, pearl, coral, catseye, ruby, and
diamond.

In those days the Bodhisatta was a pupil of this brahmin ; and one
day his master left the village on some business or other, and came
with the Bodhisatta to the country of Ceti.

In a forest by the way dwelt five hundred robbers — known as "the De-
spatchers" — who made the way impassable. And these caught the Bodhi-
satta and the Vedabbha-brahmin. (Why, you ask, were they called the
Despatchersl — Well, the story goes that of eveiy two prisoners they
made they used to des2:>atch one to fetch the ransom ; and that's why
they were called the Despatchers. If they captured a father and a son,
they told the father to go for the ransom to free his son ; if they caught a
mother and her daughter, they sent the mother for the money; if they
caught two brothers, they let the elder go ; and so too, if they caught
a teacher and his pupil, it was the pupil they set free. In this case,
therefore, they kept the Vedabbha-brahmin, and sent tlie Bodhisatta for

122 The Jataka. Book I.

the ransom.) And the Bodhisatta said with a bow to his master, "In
a day or two I shall surely come back; have no fear; only fail not to
do as I shall say. To-day will come to pass the conjunction of the
planets which brings about the rain of the Things of Price. Take heed
lest, yielding to this mishap, you repeat the charm and call down the
precious shower. For, if you do, calamity will certainly befall both you
and this band of robbers." With this warning to his master, the Bodhi-
satta went his way in quest of the ransom.

At sunset the robbers bound the brahmin and laid him by the heels.
Just at this moment the full moon rose over the eastern horizon, and
the brahmin, studying the heavens, knew [254] that the great conjunction
was taking place. '"Why," thought he, "should I suffer this misery?
By repeating the charm I will call down the precious rain, pay the
robbers the ransom, and go free." So he called out to the robbers,
"Friends, why do you take nie a prisoner 1" "To get a ransom, reverend
sir," said they. "Well, if that is all yon want," said the brahmin, "make
haste and untie me; have my head bathed, and new clothes put on me;
and let me be perfumed and decked with flowers. Then leave me to
myself." The robbers did as he bade them. And the bi-ahmin, marking
the conjunction of the planets, repeated his charm with eyes uplifted
to the heavens. Forthwith the Things of Price poured down from the
skies ! The robbers picked them all up, wrapping their booty into bundles
with their cloaks. Then with their brethren they marched away; and
the brahmin followed in the rear. But, as luck would have it, the party
was cajitured by a second band of five hundred robbers! "Why do you
seize us?" said the first to the second band. "For booty," was the answer.
"If booty is what you want, seize on that brahmin, who by simply gazing
up at the skies brought down riches as rain. It was he who gave us all
that we have got." So the second band of robbers let the first band go,
and seized on the brahmin, crying, "Give us riches too!" "It would
give me great pleasure," said the brahmin; "but it will be a year before
the requisite conjunction of the planets takes place again. If you will
only be so good as to wait till then, I will invoke the precious shower for
you."

"Rascally brahmin!" cried the angry robbers, "you made the other
band rich off-hand, but want us to wait a whole year ! " And they cut him
in two with a sharp sword, and flung his body in the middle of the road.
Then hurrying after the first band of robbers, they killed every man of
them too in hand-to-hand fight, and seized the booty. Next, they divided
into two companies and fought among themselves, company against com-
pany, till two hundred and fifty men were slain. And so they went on
killing one another, till only two were left alive. Thus dul those thousand
men come to destruction.

No. 48. 123

Now, when the two survivors had managed to carry off the treasure
they hid it in the jungle near a village; and one of them sat there, sword
in hand, [255] to guard it, whilst the other went into the village to get
rice and have it cooked for supper.

" Covetousness is the root of ruin I " mused he* that stopped by the
treasure. " When my mate comes back, he'll want half of this. Suppose
I kill him the moment he gets back." So he drew his sword and sat
waiting for his comrade's return.

Meanwhile, the other had equally reflected that the booty had to be
halved, and thought to himself, "Suppose I poison the rice, and give it
him to eat and so kill him, and have the whole of the treasure to
myself." Accordingly, when the rice was boiled, he first ate his own share,
and then put poison in the rest, which he carried back with him to the
jungle. But scarce had he set it down, when the other robber cut him
in two with his sword, and hid the body away in a secluded spot.
Then he ate the poisoned rice, and died then and there. Thus, by
reason of the treasure, not only the brahmin but all the robbers came to
destruction.

Howbeit, after a day or two the Bodhisatta came back with the ransom.
Not finding his master where he had left him, but seeing treasure strewn
all round about, his heart misgave him that, in spite of his advice, his
master must have called down a shower of treasure from the skies, and
that all must have perished in consequence ; and he proceeded along the
road. On his way he came to where his master's body lay cloven in twain
upon the way. " Alas ! " he cried, " he is dead through not heeding my
wai'ning." Then with gathered sticks he made a pyre and burnt his
master's body, making an offering of wild flowers. Further along the road,
he came upon the five hundred " Despatchei's," and further still upon the
two hundred and fifty, and so on by degrees until at last he came to where
lay only two corpses. Marking how of the thousand all but two had
perished, and feeling sure that there must be two survivors, and that these
could not refrain from strife, he pressed on to see where they had gone. So
on he went till he found the path by which with the treasure they had
turned into the jungle ; and there he found the heap of bundles of treasui-e,
and one robber lying dead with his rice-bowl ovei'turned at his side.
Realising the whole story at a glance, the Bodhisatta set himself to search
for the missing man, and at last found his body in the .secret spot where it
had been flung [256]. " And thus," mused the Bodhisatta, "through not
following my counsel my master in his self-will has been the means of
destroying not himself only but a thousand others also. Truly, they that

' Or perhaps a full stop should be inserted after eva ti, the words "Covetousness
...ruin" being treated as a maxim quoted parenthetically by the author.

124 The Jataka. Book I.

seek their own gaiu by mistaken and misguided means shall leap ruin, even
as my master." And he repeated this stanza : —

Misguided effort leads to loss, not gain;

Thieves killed Vedabbha and themselves were slain.

Thus spake tlie Bodhisatta, and he went on to say, — " And even as my
master's misguided and misplaced effort in causing the rain of treasure
to fall from heaven wrought both his own death and the destruction of
others with him, even so shall every other man who by mistaken means
seeks to compass his own advantage, utterly perish and involve others in
his destruction." With these words did the Bodhisatta make the forest
ring ; and in this stanza did he preach the Truth, whilst the Tree-fairies
shouted applause. The treasure he contrived to carry off to his own home,
where he lived out his term of life in the exercise of almsgiving and other
good works. And when his life closed, he departed to the heaven he had
won.

Said the Master, "This is not the first time. Brother, you were self-willed ;
you were self-willecl in bygone times as well ; and by your selfwill you came
to utter destruction." His lesson ended, he identified the Birth by saying,
"The selfwilled Brother was the Vedabbha- brahmin of those days, and I myself
his pupil."

\_Note. Dr Richard ]\Iorris was the first to trace in this Jataka an early
form of Chaucer's Pardoner's Tale (see Contemporary Review for May, 1881) ;
Mr H. T. Francis and Mr C. H. Tawney independently traced the same
connection in the Academy^ Dec. 22, 1883 (subsequently reprinted in an enlarged
form), and in the Cambridge Journal of Philology^ Vol. xii. 1883. See also
Clouston's Popidar Tales and Fictions.]

No. 49.

NAKKHATTA -JATAKA.

[257] " The fool may watch." — This story was told by the Master while at
Jetavana about a certain Naked-ascetic. Tradition says that a gentleman of
the country near Savatthi asked in marriage for his son a young Savatthi lady of
equal rank. Having fixed a day to come and fetch the bride, he subsequently
consulted a Naked-ascetic who was intimate with his family, as to whether the
stars were favourable for holding the festivities that day.

"He didn't ask me in the first instance," thought the indignant ascetic, "but
having already fixed the day, without consulting me, just makes an empty

No. 49. 125

reference to me now. Very good ; I'll teach him a lesson." So he made answer
that the stars were not favourable for that day ; that the nuptials ought not to
be celebrated that day ; and that, if they were, great misfortune would come of
it. And the country family in their faith in their ascetic did not go for the l)ride
that day. Xow the bride's friends in the town had made all their preparations
for celebrating the nuptials, and when they saw that the other side did not
come, they said, "It was they who fixed to-day, and yet they have not come;
and we have gone to great expense about it all. Who are these peoi)le, forsooth ?
Let us marry the girl to someone else." So they found another bridegroom and
gave the girl to him in marriage with all the festivities they had already pre-
pared.

Next day the comitry party came to fetch the bride. But the Savatthi
people rated them as follows: — "You country folk are a bad lot ; you fixed the
day yourselves, and then insulted us by not coming. We have given the maiden
to another." The country party started a quarrel, but in the end went home the
way they came.

Now the Brethren came to know how that Naked-ascetic had thwarted the
festivity, and they began to talk the matter over in the Hall of Truth. Entering
the Hall, and learning on enquiry the subject of their conversation, the Master
said, "Brethren, this is not the first time that this same ascetic has thwarted
the festivities of that family; out of pique with them, he did just the same thing
once before." And so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, some
townsfolk had asked a countiy-girl in marriage and had named tlie day.
Having already made the arrangement, they asked their family ascetic
whether the stars were j^ropitious for the ceremony on that day. Piqued
at their having fixed the day to suit themselves without first taking counsel
with hiin, the ascetic made up his mind to thwart their marriage festivities
for that day; [258] and accordingly he made answer that the stars were
not favourable for that day, and that, if they persisted, grave misfortune
would be the result. So, in their faith in the ascetic, they stayed at home !
Wheu the country folk found that the town party did not come, they said
among themselves, "It was they who fixed the marriage for to-day, and
now they have not come. Who are they, forsooth 1 " And they married
the girl to someone else.

Next day the townsfolk came and asked for the girl ; but they of the
country made this answer : — " Yon town-people lack common decency.
You yourselves named the day and yet did not come to fetch the bride.
As you stopped away, we married her to someone else." "But we asked
our ascetic, and he told us the stars were unfavourable. That's why we
did not come yesterday. Give us the girl." "You didn't come at the
proper time, and now she's another's. How can we marry her twice over?"
Whilst they wrangled thus with one another, a wise man from the town
came into the country on business. Hearing the townsfolk explain that
they had consulted their ascetic and that their absence was due to the
unfavourable disposition of the stars, he exclaimed, " What, forsooth, do

126 The Jataka. Booh I.

the stars matter'? Is not the lucky thing to get the girl?" And, so
saying, he repeated this stanza : —

The fool may watch for 'lucky days,'

Yet luck shall always miss ;
'Tis luck itself is luck's own star.

What can mere stars achieve ?

As for the townsfolk, as they did not get the girl for all their wrangling,
thev had to o;o oft" home asfain !

Said the Master, "This is not the first time, Brethren, that this Naked-
ascetic has thwarted that family's festivities ; he did just the same thing in
bygone times also." His lesson ended, he shewed the connexion and identified
the Birth by saying, " This ascetic [259] was also the ascetic of those days, and
the families too were the same ; I myself was the wise and good man who uttered
the stan/a."

No. 50.

DUMMEDHA-JATAKA.

"J thousand evil-doers^ — This story was told by the Master while at Jeta-
vana, about actions done for the world's good, as will be explained in the Twelfth
Book in the Maha-Kanha-jatakai.

Once on a time when Brahmadatta was reigning in Benaies, the
Bodhisatta was reborn in the womb of the Queen Consort. When he was
born, he was named Prince Brahmadatta on his name-day. By sixteen
years of age he had been well educated atTakkasila, had learned the Three
Vedas by heart, and was versed in the Eighteen Branches of Knowledge.
And his father made him a Viceroy.

Now in those days the Benares folk w^ere much given to festivals to
'gods,' and used to shew honour to 'gods.' It was their wont to massacre
numbers of sheep, goats, poultry, swine, and other living creatures, and
perform their rites not merely with flowers and perfumes but with gory

1 No. 469.

No. 50. 127

carcasses. Thought the destined Lord of Mercy to himself, " Led astray
by superstition, men now wantonly sacrifice life ; the multitude are for
the most part given up to irreligion : but when at my father's death I
succeed to my inheritance, I will find means to end such destruction
of life. " I will devise some clever stratagem whereby the evil shall be
stopped without harming a single human being." In this mood the prince
one day mounted his chariot and drove out of the city. On the way he
saw a crowd gathered together at a holy banyan-tree, praying to the fairy
who had been i-eborn in that tree, to grant them sons and daughters,
honour and wealth, each according to his heart's desire. Alighting from
his chariot the Bodhisatta drew near to the ti'ee and behaved as a wor-
shipper so far as to make offerings of perfumes and flowers, sprinkling the
tree with water, and pacing reverently round its trunk. Then mounting
his chariot again, he went his way back into the city.

Thenceforth the ])rince made like journeys from time to time to the
tree [260], and worshipped it like a true believer in 'gods.'

In due course, when his father died, the Bodhisatta ruled in his stead.
Shunning the four evil courses, and ])ractising the ten royal virtues, lie
ruled his people in righteousness. And now that his desire had come to
pass and he was king, tiie Bodhisatta set himself to fulfil his former
resolve. So he called together his ministers, the brahmins, the gentry, and
the other orders of the people, and asked the assembly whether they knew
how he had made himself king. But no man could tell.

" Have you ever seen me reverently worshipping a banyan-tree with
perfumes and the like, and bowing down before it?"

" Sire, we have," said they.

" Well, I was making a vow ; and the vow was that, if ever I became
king, I would offer a sacrifice to that tree. And now that by help of the
god I have come to be king, I will offer my promised sacrifice. So
prepare it with all speed."

" But what are we to make it of 1 "

" My vow," said the king, " was this : — All such as are addicted to the
Five Sins, to wit the slaughter of living creatui-es and so forth, and all such
as walk in the Ten Paths of Unrighteousness, them will I slay, and with
their flesh and their blood, with their entrails and their vitals, I will make
my offering. So proclaim by beat of drum that our lord the king in
the days of his viceroyalty vowed that if ever he became king he would
slay, and offer up in a sacrifice, all such of his suVyects as break the
Commandments. And now the king wills to slay one thousand of such
as are addicted to the Five Sins or walk in the Ten Paths of Unrighteous-
ness ; with the hearts and the flesh of the thousand shall a sacrifice be
made in the god's honour. Proclaim this that all may know throughout
the city. Of those that ti-ansgress after this date," added the king, " will

128 The Jdtaha. Book I.

I slay a thousand, and offer them as a sacrifice to the god in discharge of
my vow." And to make his meaning clear the king nttered this stanza : —

A thousand evil-doers once I vowed

In pious gratitude to kill;
And evil-doers form so huge a crowd,

That I will now my vow fulfil. [261]

Obedient to the king's commands, the ministers had proclamation made
by beat of drum accordingly throughout the length and breadth of Benares.
Such was the effect of the proclamation on the townsfolk that not a soul
persisted in the old wickedness. And throughout the Bodhisatta's reign
not a man was convicted of transgressing. Thus, without harming a single
one of his subjects, the Bodhisatta made them observe the Commandments.
And at the close of a life of alms-giving and other good works he passed
away witli his followers to throng the city of the devas.

Said the Master, " This is not the first time, Brethren, that the Buddha has
acted for the world's good ; he acted in like manner in bygone times as well."
His lesson ended, he shewed the connexion and identified the Birth by saying,
"The Buddha's disciples Avere the ministers of those days, and I myself was
the King of Benares."

No. 51.

M AH ASl L A V A -J ATAK A.

" Toil on, my brother.'' — This story was told by the Master while at Jetavana,
about a Brother who had given up all earnest eftbrt. Being asked by the Master
whether the report was true that he was a backslider, the Brother [262] said
it was true. "How can you, Brother," said the Master, "grow cold in so
saving a faith? Even when the wise and good of bygone days had lost their
kingdom, yet so undaunted was their resolution that in the end they won back
their .sovereignty." And so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta came to life again as the child of the queen ; and on his name-
day they gave him the name of Prince Goodness. At the age of sixteen
his education was complete ; and later he came at his father's death to be
king, and ruled his ])eople righteously under the title of the great King

No. 51. 129

Goodness. At each of the four city-gates he built an almonry, another in
the heart of the city, and yet another at his own palace-gates, — six in all ;
and at each he distributed alms to poor travellers and the needy. He kept
the Commandments and observed the fast-days ; he abounded in patience,
loving-kindnesf?, and mercy ; and in righteousness he ruled the land,
cherishing all creatures alike with the fond love of a father for his baby
boy.

Now one of the king's ministers had dealt treacherously in the king's
harem, and this became matter of common talk. The ministers reported it
to the king. Examining into the matter himself, the king found the
minister's guilt to be clear. So he sent for the culprit, and said, "O
blinded by folly ! you have sinned, and are not worthy to dwell in my
kingdom ; take your substance and your wife and family, and go hence."
Driven thus from the realm, that minister left the Kasi country, and,
entering the service of the king of Kosala, gradually rose to be that
monarch's confidential adviser. One day he said to the king of Kosala,
" Sire, the kingdom of Benares is like a goodly honeycomb untainted by
flies ; its king is feebleness itself ; and a trifling force would sufiice to
conquer the whole country."

Hereon, the king of Kosala reflected that the kingdom of Benares was
large, and, considering this in connexion with the advice that a trifling
force could conquer it, he grew suspicious that his adviser was a hireling
suborned to lead him into a trap. " Traitor," he cried, " you are paid to
say this ! "

"Indeed I am not," answered the other; "I do but speak the truth.
If you doubt me, send men to massacre a village over his border, and see
whether, when they are caught and brought before him, the king does not
let them oS" scot-free and even load them with gifts."

" He shows a very bold front in making his assertion," thought the
king ; " I will test his counsel [26-3] without delay." And accordingly
he sent some of his creatures to harry a village across the Benares border.
The rufiians were captured and brought before the king of Benares, who
asked them, saying, "My children, why have you killed my villagers?"

" Because we could not make a living," said they.

"Then why did you not come to meV said the king. "See that you
do not do the like again."

And he gave them presents and sent them away. Back they went
and told this to the king of Kosala. But this evidence was not enough to
nerve him to the expedition ; and a second band was sent to massacre
another village, this time in the heart of the kingdom. These too were
likewise sent away with presents by the king of Benares. But even this
evidence was not deemed strong enotigh ; and a third party was sent to
plunder the very streets of Benares ! And these, like their forerunners,

c. J. 9

130 TJie Jdtaka. Book I.

were sent away with presents ! Satisfied at last that the king of Benares
was an entirely good king, tlie king of Kosala resolved to seize on his
kingdom, and set out against him with troops and elephants.

Now in these days the king of Benares had a thousand gallant warriors,
who would face the charge even of a rut elephant, — whom the launched
thunderbolt of Indra could not terrify, — a matchless band of invincible
heroes ready at the king's command to reduce all India to his sway !
These, hearing the king of Kosala was coming to take Benares, came to
their sovereign with the news, and prayed that they might be despatched
against the invader. " We will defeat and capture him, sire," said they,
"before he can set foot over the border."

"Not so, my children," said the king. "None shall sufter because of
me. Let those who covet kingdoms seize mine, if they will." And he
refused to allow them to march against the invader.

Then the king of Kosala crossed the border and came to the middle-
country ; and again the ministers went to the king with renewed entreaty.
But still the king refused. And no^ the king of Kosala appeared outside
the city, and sent a message to the king bidding him either yield up the
kingdom or give battle. "I fight not," was the message of the king of
Benax'es in reply ; " let him seize my kingdom."

Yet a third time the king's ministers came to him and besought him
not to allow the king of Kosala to enter, but to permit them to overthrow
and capture him before the city. Still refusing, the king bade the city-
gates be opened, [264] and seated himself in state aloft upon his royal
throne with his thousand ministei's round him.

Entering the city and finding none to bar his way, the king of Kosala
jiassed with his army to the royal palace. The doors stood open wide ; and
there on his gorgeous throne with his thousand ministers around him sate
the great King Goodness in state. "Seize them all," cried the king of
Kosala; "tie their hands tightly behind their backs, and away with them
to the cemetery ! There dig holes and bury them alive up to the neck, so
that they cannot move hand or foot. The jackals will come at night and
give them sepulchre ! "

At the bidding of the rufiianly king, his followers bound the king of
Benares and his ministers, and hauled them off". But even in this hour
not so much as an angry thought did the great King Goodness harbour
against the ruffians ; and not a man among his ministers, even when they
were being marched off in bonds, could disobey the king,— so perfect is
said to have been the discipline among his followers.

So King Goodness and his ministers were led ofi" and buried up to the
neck in pits in the cemetery,— the king in the middle and the others on
either side of him. The ground was trampled in upon them, and there
they were left. Still meek and free from anger against his oppressor, King

No. 51. 131

Goodness exhorted liis companions, saying, " Let your hearts be filled with
naught but love and charity, my children."

Now at midnight the jackals came trooj^ing to the banquet of human
flesh ; and at sight of the beasts the king and his companions raised a
mighty shout all together, frightening the jackals away. Halting, the
pack looked back, and, seeing no one pursuing, again came forward. A
second shovit drove them away again, but only to return as before. But
the third time, seeing that not a man amongst them all pursued, the jackals
thought to themselves, "These must be men who are doomed to death."
They came on boldly ; even when the shout was again being raised, they
did not turn tail. On they came, each singling out his prey, — the chief
jackal making for the king, and the other jackals for his companions [265].
Fertile in resoui-ce, the king marked the beast's approach, and, raising his
throat as if to receive the bite, fastened his teeth in the jackal's throat
with a grip like a vice ! Unable to free its throat from the mighty grip of
the king's jaws, and fearing death, the jackal raised a great howl. At his
cry of distress the pack conceived that their leader must have been caught
by a man. With no heart left to approach their own destined prey, away
they all scampered for their lives.

Seeking to free itself fj-om the king's teeth, the trapped jackal plunged
madly to and fro, and thereby loosened the earth above the king. Here-
upon the latter, letting the jackal go, put forth his mighty strength, and
by plunging from side to side got his hands free ! Then, clutching the
brink of the pit, he drew himself wp, and came forth like a cloud scudding
before the wind. Bidding his companions be of good cheer, he now set to
work to loosen the earth round them and to get them out, till with all his
ministers he stood free once more in the cemetery.

Now it chanced that a corpse had been exposed in that part of the
cemetery which lay between the respective domains of two ogres ; and the
ogres were disputing over the division of the spoil.

" We can't divide it ourselves," said they ; "but this King Goodness is
i-ighteous; he will divide it for us. Let us go to him." So they dragged
the corpse by the foot to the king, and said, "Sire, divide this man and
give us each our shai-e." " Certainly I will, my friends," said the king.
" But, as I am dirty, I must bathe first."

Straightway, by their magic power, the ogi-es brought to the king the
scented water prepared for the usurper's bath. And when the king had
bathed, they brought him the robes which had been laid out for the
usurper to wear. When he had put these on, they brought his majesty
a box containing the four kinds of scent. When he had perfumed himself,
they brought flowers of divers kinds laid out upon jewelled fans, in a
casket of gold. When he had decked himself with the flowers, the ogi-es
asked whether they could be of any fui'ther service. And the king gave

9—2

132 The Jataha. Book I.

them to iinderstand [266] that he was hungry. So away went the ogres,
and returned with rice flavoured with all the choicest flavours, which had
been prepared for the usurper's table. And the king, now bathed and
scented, dressed and arrayed, ate of the dainty fare. Thereupon the ogres
brought the usurper's perfumed water for him to drink, in the usui'per's
own golden bowl, not forgetting to bring the golden cup too. When the
king had drunk and had waslied his mouth and was washing his hands,
they brought him fragrant betel to chew, and asked whether his majesty
had any further commands. '' Fetch me," said he, " by your magic power
the sword of state which lies by the usurper's pillow." And straightway
the sword was brought to the king. Then the king took the corpse, and
setting it upright, cut it in two down the chine, giving one-half to each
ogre. This done, the king washed the blade, and girded it on his side.

Having eaten their fill, the ogres were glad of heart, and in their
gratitude asked the king what more they could do for him. " Set me by
your magic power," said he, " in the usurper s chamber, and set each of my
ministers back in his own house." " Certainly, sire," said the ogres ; and
forthwith it was done. Now in that hour the usurper was lying asleep on
the royal bed in his chamber of state. And as he slept in all tranquillity,
the good king struck him with the flat of the sword upon the belly.
Waking up in a fright, the usurper saw by the lamp-light that it was tlie
great King Goodness. Summoning up all his courage, he rose from his
couch and said : — " Sire, it is night ; a guard is set ; the doors are barred ;
and none may enter. How then came you to my bedside, sword in hand
and clad in robes of splendour 1 " Then the king told him in detail all
the story of his escape. Then the usurper's heart was moved within him,
and he ciied, " O king, I, though blessed with human nature, knew not
your goodness ; but knowledge thereof was given to the fierce and cruel
ogres, whose food is flesh and blood. Henceforth, I, sire, [267] will not
plot against such signal virtue as you possess." So saying, he swore an
oath of friendship upon his sword and begged the king's forgiveness. And
he made the king lie down upon the bed of state, while he stretched
himself upon a little couch.

On the morrow at daybreak, when the sun had risen, his whole host
of every rank and degree was mustered by beat of drum at the usurper's
command ; in their presence he extolled King Goodness, as if raising the
full-moon on high in the heavens ; and right before them all, he again
asked the king's forgiveness and gave him back his kingdom, saying,
" Henceforth, let it be my charge to deal with rebels ; rule thou thy
kingdom, with me to keep watch and ward." And so saying, he passed
sentence on the slanderous traitor, and with his troops and elephants went
back to his own kingdom.

Seated in majesty and splendour beneath a white canopy of sovereignty

No. 52. 133

upou a throne of gold with legs as of a gazelle, the great King Goodness
contemplated his own glory and thought thus within himself; — "Had I
not persevered, I should not be in the enjoyment of this magnificence, nor
would my thousand ministers be still numbered among the living. It was
by perseverance that I recovered the royal state I had lost, and saved the
lives of my thousand ministers. Verily, we should strive on unremittingly
with dauntless hearts, seeing that the fruit of perseverance is so excellent."
And therewithal the king broke into this heartfelt utterance : —

Toil on, my brother; still in hope stand fast;

Nor let thy courage flag and tii'e.
Myself I see, who, all my woes o'erpast,

Am master of my heart's desire.

Thus spoke the Bodhisatta in the fulness of his heart, declaring how
sure it is that the earnest effort of the good will come to maturity. After
a life spent in right-doing he passed away to fare thereafter according to
his deserts. [268]

His lesson ended, the Master preached the Four Truths, at the close whereof
the backsliding lirother won Arahatship. The Master shewed the connexion
and identified the Birth by saying, " Devadatta was the traitorous minister of
those days, the Buddha's disciples were the thousand ministers, and I myself the
great King Goodness."

[N'ote. Cf. the Volsung-Saga in Hagen's Helden Sagen, iii. 23, and Journ. of
Fhilol. xii. 120.]

No. 52.

CULA-JANAKA-JATAKA.

" Toil on, my hroUierP — This story was told by the Master while at Jetavana,
about another backsliding Brother. All the incidents that are to be related
here, will be given in the Maha-janaka-Jataka^

The king, seated beneath the white canopy of sovereignty, recited this
stanza : —

"Toil on, my brother; still in hope stand fast;
Faint not, nor tire, though harassed sore.
Myself I see, who, all my woes o'erpast.
Have fought my stubborn way ashore.

Here too the backsliding Brother won Arahatship. The All-wise Buddha was
King Janaka.

1 One of the last Jatakas, not yet edited.

134 Tlie Jdtaka. Booh I.

No. 53.

PUNNAPATI-JATAKA.

" What? Leave ?«;tos;ec^."— This story was told by the ]\Iaster while at
Jetavana, about some drugged liquor.

Once on a time the tip[)lers of Savatthi met to take counsel, saying, "We've
not got the price of a drink left ; how are we to get it?"

"Cheer up!" said one rufiian; "I've a little plan."

"What may that be?" cried the others.

"It's Anatba-pindika's custom," said the fellow, "to wear his rings and
richest attire, when going to wait upon the king. Let us doctor some liquor
with a stupefying drug and fit up a drinking-booth, in which we will all be sitting
when Anatha-i)indika passes by. 'Come and join us, Lord High Treasurer,'
we'll cry, and ply him with our liquor till he loses his senses. Then let us
relieve him of his rings and clothes, and get the price of a drink."

His plan mightily pleased the other rogues, and was duly carried out. As
Anatha-pindika was returning, they went out to meet him and invited him [269]
to come along with them ; for they had got some rare liquor, and he must taste
it before he went.

"What?" thought he, "shall a believer, who has found Salvation, touch
strong drink? Howbeit, though I have no craving for it, yet will I expose these
rogues." So into their booth he went, where their pi'oceedings soon shewed him
that their liquor was drugged ; and he resolved to make the luscals take to their
heels. So he roundly charged them with doctoring their liquor with a view to
drugging strangers first and robbing them afterwards. "You sit in the booth
you have opened, and you praise up the liquor," said he; "but as for drinking
it, not one of you ventures on that. If it is really undrugged, di'ink away at
it yourselves." This summary exposure made the gang take to their heels, and
Anatha-pindika went ott' home. Thinking he might as well tell the incident to
the Buddha, he went to Jetavana and related the story.

"This time, layman," said the Master, "it is you whom these rogues have
tried to trick ; so too in the past they tried to trick the good and wise of those
days." So saying, at his hearei*'s request, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was Treasurer of that city. And then too did the same gang
of tipplers, conspiring together in like manner, drug liquor, and go forth
to meet him in just the same way, and made just the same overtures.
The Treasurer did not want to drink at all, but nevertheless went with
them, solely to expose them. Marking their proceedings and detecting
their scheme, he was anxious to scare them away and so represented that
it would be a gross thing for him to drink spirits just before going to the
king's palace. "Sit you here," said he, "till I've seen the king and am
on my way back ; then I'll think about it."

On his return, the rascals called to him, but the Treasurer, fixing his
eye on the drugged bowls, confounded them by saying, " I like not your

No. 54. 135

ways. Hei-e stand the bowls as full now as when I left you; loudly as
you vaunt the praises of the liquor, yet not a drop passes your own lips.
Why, if it had been good liquor, you'd have taken your own share as
well. This liquor is drugged ! " And he repeated this stanza : —

What? Leave untasted drink you vaunt so rare?
Nay, this is proof no honest liquor's there. [270]

After a life of good deeds, the Bodhisatta passed away to fare according
to his deserts.

His lesson ended, the Master identified the Birth by saying, "The rascals of
to-day were also the rascals of those bygone days; and I myself was then
Treasurer of Benares."

No. 54.

PHALA-JATAKA.

" When near a village." — This was told by the Master while at Jetavana,
about a lay brother who was skilled in the knowledge of fruits. It appears that
a certain squire of Savatthi had invited the Brotherhood with the Buddha at
their head, and had seated them in his pleasaunce, where they were regaled with
ricc-gruel and cakes. Afterwards he bade his gardener go round with the
Brethren and give mangoes and other kinds of fruits to their Reverences. In
obedience to orders, the man walked about the grounds with the Brethren, and
could tell by a single glance up at the tree what fruit was green, what nearly
ripe, and what quite ripe, and so on. And what he said was always found true.
So the Brethren came to the Buddha and mentioned how expert the gardener
was, and how, whilst himself standing on the ground, he could accurately tell the
condition of the hanging fruit. "Brethren," said the Master, "this gardener is
not the only one who has had knowledge of fruits. A like knowledge was shewn
by the wise and good of former days also." And so saying, he told this story of
the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born a merchant. When he grew up, and was trading
with five hundred w^aggons, he came one day to where the road led
through a great forest. [271] Halting at the outskirts, he mustered the
caravan and addressed them thus : — " Poison-trees grow in this forest.
Take heed that you taste no unfamiliar leaf, flower, or fruit without first
consulting me." All promised to take every care; and the journey into

136 The Jataka. Book I.

the forest began. Now just within the forest-border stands a village, and
just outside that village grows a What-fruit tree. The What-fruit tree
exactly resembles a mango alike in trunk, branch, leaf, flower, and fruit.
And not only in outward semblance, but also in taste and smell, the
fruit — ripe or unripe — mimics the mango. If eaten, it is a deadly poison,
and causes instant death.

Now some greedy fellows, who went on ahead of the caravan, came to
this tree and, taking it to be a mango, ate of its fruit. But others said,
"Let us ask our leader before we eat"; and they accordingly halted by
the tree, fruit in hand, till he came ii[). Per-ceiving that it was no mango,
he said : — " This * mango ' is a What-fruit tree ; don't touch its fruit."

Having stopped them from eating, the Bodhisatta turned his attention
to those who had already eaten. First he dosed them with an emetic,
and then he gave them the four sweet foods to eat ; so that in the end
they recovered.

Now on former occasions caravans had halted beneath this same tree,
and had died from eating the poisonous fruit which they mistook for
mangoes. On the morrow the villagers would come, and seeing them
lying there dead, would fling tliem by the heels into a secret place,
departing with all the belongiiigs of the caravan, waggons and all.

And on the day too of our story these villagers failed not to hurry at
daybreak to the tree for their expected spoils. " The oxen must be ours,"
said some. "And we'll have the waggons," said others; — whilst others
again claimed the wares as their share. But when they came breathless
to the tree, there was the whole caravan alive and well !

" How came you to know this was not a mango-tree 1 " demanded the
disappointed villagers. " We didn't know," said they of the caravan; " it
was our leader who knew."

So the villagers came to the Bodhisatta and said, " Man of wisdom,
what did you do to tind out this tree was not a mango 1 ' '

" Two things told me," replied the Bodhisatta, and he rej^eated this
stanza :— [272]

When near a village grows a tree
Not hard to climb, 'tis plain to me,
Nor need I further proof to know,
— No wholesome fruit thereon can grow !

And having taught the Truth to the assembled multitude, he finished
his journey in safety.

" Thus, Brethren," said the Master, " in bygone days the wise and good were
experts in fruit." His lesson ended, he shewed the connexion and identified the
Bulh by saying, "The Buddha's followers were then the people of the caravan,
and I myself was the caravan leader."

No. 55. 137

No. 55.

PANCAVUDHA-JATAKA,

" When no Attachment.''^ — This story was told by the Master while at Jeta-
vana, about a Brother who had given up all earnest eftbrt.

Said the Master to him, "Is the report true, Brother, that you are a back-
slider?"

"Yes, Blessed One."

"In bygone days, Brother," said the Master, "the wise and good won a throne
by their dauntless perseverance in the hour of need."

And so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, it was as
his queen's child that the Bodhisatta came to life once more. On tlie day
when he was to be named, the parents enquired as to their child's destiny
from eight hundred brahmins, to whom they gave their hearts' desire in
all pleasures of sense. Marking the promise which he shewed of a
glorious destiny, these clever soothsaying brahmins foretold that, coming
to the throne at the king's death, the child should be a mighty king
endowed with every virtue ; famed and renowned for his exploits with
five weapons, he should stand peerless in all Jambudlpa'. [273] And
because of this prophecy of the brahmins, the parents named their son
Prince Five- Weapons.

Now, when the prince was come to years of discretion, and was
sixteen years old, the king bade him go away and study.

"With w^hom, sire, am I to study"?" asked the prince.

" With the world-famed teacher in the town of Takkasila in the
Gandhara country. Here is his fee," said the king, handing his .son a
thousand pieces.

So the prince went to Takkasila and was taught there. When he was
leaving, his master gave him a set of five weapons, armed with which,
after bidding adieu to his old master, the prince set out from Takkasila for
Benares.

On his way he came to a forest haunted by an ogre named Hairy -grip ;
and, at the entrance to the forest, men who met him tried to stop him,
saying :—" Young brahmin, do not go through that forest; it is the haunt

1 This was one of the four islands, or dipfi, of which the earth was supposed to
consist; it included India, and represented tlie inhabited woild to the Indian mind.

138 The Jataka. Book I.

of the ogre Hairy-grip, and he kills every one he meets." But, bold as a
lion, the self-reliant Bodhisatta pressed on, till in the heart of the forest he.
came on the ogre. The monster made himself appear in stature as tall as
a palm-tree, with a head as big as an arbour and huge eyes like bowls,
with two tusks like turnips and the beak of a hawk ; his belly was blotched
with purple ; and the palms of his hands and the soles of his feet were
blue-black! "Whither away?" cried the monster. "Halt! you are my
prey." " Ogre," answered the Bodhisatta, " I knew what I was doing
when entering this forest. You will be ill-advised to come near me. For
with a [)oisoned arrow I will slay you where you stand." And with this
defiance, he fitted to his bow an arrow dipped in deadliest poison and shot
it at the ogre. But it only stuck on to the monster's shaggy coat. Then he
shot another and another, till fifty were spent, all of which merely stuck
on to the ogre's shaggy coat. Hereon the ogre, shaking the arrows ofi" so
that they fell at his feet, came at the Bodhisatta ; and the latter, again
shouting defiance, drew his sword and struck at the ogre. But, like the
arrows, his sword, which was thirty-three inches long, merely stuck fast iu
the shaggy hair. Next the Bodhisatta hurled his spear, and that stuck
fast also. Seeing this, he smote the ogre with his club ; but, like bis
other weapons, that too stuck fast. And thereupon the Bodhisatta
shouted, " Ogre, you never heard yet of me, [274] Prince Five-Weajjons.
When I ventured into this forest, I jnit my trust not in my bow and other
weapons, but in myself! Now will 1 strike you a l)low which shall crush
you into dust." So saying, the Bodhisatta smote the ogre with his right
hand ; but the hand stuck fast upon the hair. Then, in turn, with his
left hand and with his right and left feet, he struck at the monster, but
hand and feet alike clave to the hide. Again shouting " I will crusli you
into dust ! " he butted the ogre with his head, and that too stuck fast.

Yet even when thus caught and snared in fivefold wise, the Bodhisatta,
as he hung upon the ogre, was still fearless, still undaunted. And the
monster thought to himself, "This is a very lion among men, a hero
without a peer, and no mere man. Though he is caught in the clutches of
an ogre like me, yet not so much as a tremor will he exhibit. Never,
since I first took to slaying travellers upon this I'oad, have I seen a man
to equal him. How comes it that he is not frightened ? " Not daring to
devour the Bodhisatta ofiliand, he said, " How is it, young brahmin, that
you have no fear of death 1 "

"Why should I?" answered the Bodhisatta. "Each life must surely
have its destined death. Moreover, within my body is a sword of
adamant, which you will never digest, if you eat me. It will chop your
inwards into mincemeat, and my death will involve yours too. Therefoi'e
it is that 1 have no foar." (By this, it is said, the Bodhisatta meant
the Sword of Knowledge, which was within him.)

No. 55. 139

Hereon, the ogre fell a-thinking. " This young brahmin is speaking
the ti'uth and nothing but the truth," thought he. "Not a morsel so big
as a pea could I digest of such a hero. I'll let him go." And so, in fear
of his life, he let the Bodhisatta go free, saying, " Young brahmin, you are
a lion among men ; I will not eat you. Go forth from my hand, even as
the moon from the jaws of Rahu, and return to gladden the hearts of
your kinsfolk, your friends, and your country."

" As for myself, ogre," answered the Bodhisatta, " I will go. As for
you, it was your sins in bygone days that caused you to be reborn a
ravening, murderous, flesh-eating ogre ; and, if [275] you continue in sin
in this existence, you will go on from darkness to darkness. But, having
seen me, you will be unable thenceforth to sin any more. Know that
to destroy life is to ensure re-birth either in hell or as a brute or as a
ghost or among the fallen spirits. Or, if the re-birth be into the world
of men, then such sin cuts short the days of a man's life."

In this and other ways the Bodhisatta shewed the evil consequences of
the five bad courses, and the blessing that comes of the five good courses ;
and so wrought in divers ways upon that ogre's fears that by his teaching
he converted the monster, imbuing him with self-denial and establishing
him in the Five Commandments. Then making the ogre the faiiy of that
forest, with a right to levy dues', and charging him to remain stedfast,
the Bodhisatta went his way, making known the change in the ogre's
mood as he issued from the forest. And in the end he came, armed with
the five weapons, to the city of Benares, and presented himself before his
parents. In later days, when king, he was a righteous ruler; and after a
life spent in charity and other good works he passed away to fare there-
after according to his deserts.

This lesson ended, the ]\Iaster, as Buddha, recited this stanza : —

When no attachment hampers heart or mind.
When righteousness is practised peace to win.
He who so walks, shall gain the victory
And all the Fetters utterly destroy'-^.

When he had thus led his teaching up to Arahatship as its crowning point,
the Master went on to preach the Four Truths, at the close whei-eof that Brother
won Arahatship. Also, the Master shewed the connexion, and identified the
Birth by saying, "Ahgulimala'^ was the ogre of those days, and I myself Prince
Five-Weapons.

^ Or, perhaps, "to whom sacrifices should be offered." The translation in the text
suggests a popular theory of the evolution of the tax-collector. See also No. 155.

2 See Nos. 56 and 156.

3 Aiigulunrda, a bandit who wore a necklace of his victims' fingers, was converted
by the Buddha and became an Arahat. Cf. Majjhima Nlkdya No. 86.

140 Tlic Jataka. Book 1.

No. 56.

KANCANAKKHANDHA-JATAKA. [276]

" Wlien gladness." — This story was told by the Master while at Savatthi,
about a certain Brother. Tradition says that through hearing the JMaster
preach a young gentleman of Savatthi gave his heart to the precious Faith' and
became a Brother. His teachers and masters proceeded to instruct him in the
whole of the Ten Prece]:)ts of Morality, one after the other, expounded to him the
Short, the Medium, and the Long Moralities^, set forth the Morality which rests
on self-restraint according to the Patimokkha^, the ]\Iorality which rests on self-
restraint as to the Senses, the Morality which rests on a blameless walk
of life, the Morality which relates to the way a Brother may use the
Requisites. Thought the young beginner, "There is a tremendous lot of this
Morality ; and I shall undoubtedly foil to fulfil all I have vowed. Yet what is
the good of being a brother at all, if one cannot keep the rules of Morality '\ My
best course is to go back to the world, take a wife and rear children, living a life
of almsgiving and other good works." So he told his superiors what he thought,
saying that he proposed to return to the lower state of a layman, and wished to
hand back his bowl and robes. "Well, if it be so with you," said they, " at least
take leave of the Buddha before you go;" and they brought the young man
before the Master in the Hall of Truth.

"Why, Brethren," said the Master, "are you bringing this Bi'other to me
against his will?"

"Sir, he said that Morality was more than he could observe, and wanted
to give back his robes and bowl. So we took him and brought him to you."

"But why, Brethren," asked the Master, "did you burthen him with so
much? He can do what he can, but no more. Do not make this mistake again,
and leave me to decide what should be done in the case."

Then, turning to the young Brother, the blaster said, "Come, Brother ; what
concern have you with Morality in the mass? Do you think you could obey
just three moral rules?"

"Oh, yes. Sir."

"Well now, watch and guard the three avenues of the voice, the mind, and
the body ; do no evil whether in word, or thought, or act. Cease not to be a
Brother, but go hence and obey just these three rules."

"Yes, indeed. Sir, I will keep them," here exclaimed the glad young man, and
back he went with his teachers again. And as he was keeping his three rules,
he thought within himself, "I had the whole of Morality told me by my in-
structors ; but because they were not the Buddha, they could not make me grasp
even this much. Whereas [277] the All-Enlightened One, by reason of his
Buddhahood, and of his being the Lord of Truth, has expressed so much
Morality in only three rules concerning the Avenues, and has made me under-
stand it clearly. Verily, a very present help has the Master been to me." And

1 Or perhaps ratanasdsanain means 'the creed connected with the (Three) Gems,'
viz. the Buddha, the Doctrine, and the Order.

- These are translated in llhys Davids' "Buddhist Suttas," pp. 189 — 200.

3 The Patimokkha is translated and discussed in Pt i. of the translation of the
Vinaya by Khys Davids and Oldenberg (S. B. E. Vol. 13).

No. 56. 141

he won Insight and in a few days attained Arahatship. When this came to the
ears of the Brethren, they spoke of it when met together in the Hall of Truth,
telling how the Brother, who was going back to the world because he could not
hope to fulfil Morality, had been furnished by the Master with three I'ulus
embodying the whole of Morality, and had been made to grasp those three rules,
and so had been enabled by the Master to win Arahatship. How marvellous,
they cried, was the Buddha.

Entering the Hall at this point, and learning on enquiry the subject of their
talk, the Master said, "Brethren, even a heavy burthen becomes light, if taken
piecemeal ; and thus the wise and good of past times, on finding a huge mass of
gold too heavy to lift, first broke it up and then were enabled to bear their
treasure away piece by piece." So saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta came to life as a farmer in a village, and was ploughing one
day in a field where once stood a village. Now, in bygone days, a wealthy
merchant had died leaving buried in this field a huge bar of gold, as thick
round as a man's thigh, and four whole cubits in length. And full on this
bar struck the Bodhisatta's plough, and there stuck fast. Taking it to be
a spreading root of a tree, he dug it out ; but discovering its real nature,
he set to work to clean the dirt off the gold. The day's work done, at
sunset he laid aside his plough and gear, and es.sayed to shoulder his
treasure-trove and walk off with it. But, as he could not so much as lift
it, he sat down before it and fell a-thinking what uses he would put it to.
"I'll have so much to live on, so much to bury as a treasure, so much
to trade with, and so much for charity and good works," thought he to
himself, and accordingly cut the gold into four. Divi.sion made his
burthen easy to carry ; and he bore home the lumps of gold. After a
life of charity and other good works, he jjassed away to fare thereafter
accordinsf to his deserts.

His lesson ended, the Master, as Buddha, recited this stanza : — [27ff\

When gladness fills the heart and fills the mind.
When righteousness is practised Peace to win,
He who so walks shall gain the victory
And all the Fetters utterly destroy.

And when the Master had thus led his teaching up to Arahatship as its
crowning point, he shewed the connexion and identified the Birth by saying,
" In those days I myself was the man who got the nugget of gold."

142 The Jdtaha. Book I.

No. 57.

VANARINDA-JATAKA.

" Whoso, 0 mo7ihi/-Hn(/."— Thin story was told by the Master, while at the
Bamboo-grove, about Devadatta's going about to kill him. Being informed of
Devadatta's murderous intent, the Master said, "This is not the first time.
Brethren, that Devadatta has gone about seeking to kill me; he did just the
same in bygone days, but failed to work his wicked will." And so saying, he
told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta came to life again as a monkey. When full-grown, he was
as big as a niare's foal and enormously strong. He lived alone on the
banks of a river, in the middle of which was an island whereon grew
mangoes and bread-fruits, and other fruit-trees. And in mid-stream, half-
way between the island and the river-bank, a solitary rock rose out of the
water. Being as strong as an elephant, the Bodhisatta used to leap from
the bank on to this rock and thence on to the island. Here he would eat
his fill of the fruits that grew on the island, returning at evening hy the
way he came. And such was his life from day to day.

Now there lived in those days in that river a crocodile and his
mate ; and she, being with young, was led by the sight of the Bodhisatta
journeying to and fro to conceive [279] a longing for the monkey's
heart to eat. So she begged her lord to catch the monkey for her.
Promising that she should have her fancy, the crocodile went off and
took his stand on the rock, meaning to catch the monkey on his evening
journey home.

After ranging about the island all day, the Bodhisatta looked out at
evening towards the rock and wondered why the rock stood so high out
of the water. For the story goes that the Bodhisatta always marked the
exact height of the water in the river, and of the rock in the water. So,
when he saw that, though the water stood at the same level, the rock
seemed to stand higher out of the water, he suspected that a crocodile
might be lurking there to catch him. And, in order to find out the facts
of the case, he shouted, as though addressing the rock, "Hi! rock!"
And, as no reply came back, he shouted three times, "Hi! rock!" And

No. 57. 143

as the rock still kept silence, the monkey called out, "How comes it,
friend rock, that you won't answer me to-day?"

"Oh!" thought the crocodile; "so the rock's in the habit of answering
the monkey. I must answer for the rock to-day." Accordingly, he
shouted, "Yes, monkey; what is it?" "Who are you?" said the Bodhi-
satta. "I'm a crocodile." "What are you sitting on that rock for?"
"To catch you and eat your heart." As there was no other way back, the
only thing to be done was to outwit the crocodile. So the Bodhisatta
cried out, "There's no help for it then but to give myself up to you. Open
your mouth and catch me when I jump."

Now you must know that when crocodiles open their mouths, their
eyes shut'. So, when this crocodile unsuspiciously opened his mouth, his
eyes shut. And there he waited with closed eyes and open jaws ! Seeing
this, the wily monkey made a jump on to the crocodile's head, and thence,
with a spring like lightning, gained the bank. When the cleverness of
this feat dawned on the crocodile, he said, "Monkey, he that in this
world [280] possesses the four virtues overcomes his foes. And you, me-
thinks, possess all four." And, so saying, he repeated this stanza : — -

Whoso, 0 monkey-king, like you, combines
Truth, foresight, fixed resolve, and fearlessness.
Shall see his routed foemen turn and flee.

And with this praise of the Bodhisatta, the crocodile betook himself to
his own dwelling-place.

Said the Master, " This is not the first time then, Brethren, that Devadatta has
gone about seeking to kill me ; he did just the same in bygone days too." And,
having ended his lesson, the Master sliewed the connexion and identified the
Birth by saying, "Devadatta was the crocodile of those days, the brahmin-girl
Ciiica^ was the crocodile's wife, and I myself the Monkey-King."

[Note. Cf No. 224 {KurnhhUa-jutal-a). A Chinese version is given by Beal
in the ' Romantic Legend ' p. 231, and a Japanese version in Griffin's 'Fairy Tales
from Japan.']

1 This assertion is not in accord with the facts of natural history.

2 Her identification here as the crocodile's wicked wife is due to the fact that Cinca,
who was a "female ascetic of rare beauty," was suborned by Gotama's enemies to
simulate pregnancy and charge him with the paternity. How the deceit was exposed,
is told in Dhanunapada, pp. 338 — 340.

X44 The Jdtaha. Booh I.

No. 58.

TAYODHAMMA-JATAKA.

" 117(050, like you." — This story was told by the Master while at the Bamboo-
grove also upon the subject of going about to kill.

Once on a time when Brahmadatta was reigning in Benares, Devadatta
came to life again as a monkey, and dwelt near the Himalayas as the
lord of a tribe of monkeys all of his own begetting. Filled with fore-
bodings that his male offspring might grow up to oust him from his
lordship, he used to geld [281] them all with his teeth. Now the Bodhi-
satta had been begotten by this same monkey ; and his mother, in order
to save her unborn progeny, stole away to a forest at the foot of the
mountain, where in due season she gave birth to the Bodhisatta. And
when he was full-grown and had come to years of understanding, he was
gifted with marvellous strength.

"Where is my father*?" said he one day to his mother. *'He dwells
at the foot of a certain mountain, my sou," she replied ; " and is king
of a tribe of monkeys." "Take me to see him, mother." "Not so, my
son ; for your father is so afraid of being supplanted by his sons that
he gelds them all with his teeth." "Never mind; take me there, mother,"
said the Bodhisatta; "I shall know what to do." So she took him with
her to the old monkey. At sight of his son, the old monkey, feeling sure
that the Bodhisatta would grow np to depose him, resolved by a feigned
embrace to crush the life out of the Bodhisatta. "Ah! my boy!" he
cried; "where have you been all this long timel" And, making a show
of embracing the Bodhisatta, he hugged him like a vice. But the
Bodhisatta, who was as strong as an elephant, returned the hug so
mightily that his father's ribs were like to break.

Then thought the old monkey, " This son of mine, if he grows up, will
certainly kill me," Casting about how to kill the Bodhisatta first, he
bethought him of a certain lake hard Ijy, where an ogre lived who might
eat him. So he said to the Bodhisatta, "I'm old now, my boy, and should
like to hand over the tribe to you ; to-day you shall be made king. In a
lake hard by grow two kinds of water-lily, three kinds of blue-lotus, and
five kinds of white-lotus. Go and pick me some." "Yes, father," answered

No. 58. 145

the Bodhisatta; aud oli" he started. Ap])voaching the lake with caution,
he studied the footprints on its banks and marked how all of them led
down, to the water, but none ever came Viack. Kealising that the lake was
haunted by an ogre, he divined that his father, being unable himself to kill
him, wished to get him killed [282] by the ogre. "But I'll get the lotuses,"
said he, "without going into the water at all." So he went to a dry
spot, and taking a run leaped from the bank. In his jump, as he was
clearing the water, he plucked two flowers which grew up above the
surface of the water, and alighted with them on the opposite bank. On
his way back, he plucked two more in like manner, as he jumped ; and
so made a heap on both sides of the lake, — but always keeping out of
the ogre's watery domain. When he had picked as many as he thought
he could carry across, and was gathering together those on one bank,
the astonished ogre exclaimed, "I've lived a long time in this lake, but
I never saw even a human being so wonderfully clever ! Here is this
monkey who has picked all the flowers he wants, and yet has kept safely
out of range of my power." And, parting the waters asunder, the ogre
came up out of the lake to where the Bodhisatta stood, and addressed
him thus, "O king of the monkeys, he that has three qualities shall have
the mastery over his enemies ; and you, methinks, have all three." And,
so saying, he repeated this stanza in the Bodhisatta's praise : —

Whoso, like you, 0 monkey-king, combines
Dexterity and Valour and Resource,
Shall see his routed foemen turn and flee.

His praises ended, the ogre asked the Bodhisatta why he was gathering
the flowers.

"My father is minded to make me king of his tribe," said the Bodhi-
satta, "and that is why I am gathering them."

"But one so peerless as you ought not to carry flowers," exclaimed
the ogre; "I will carry them for you." And so saying, he picked up the
flowers and followed with them in the rear of the Bodhisatta.

Seeing this from afar, the Bodliisatta's father knew that his plot had
failed. "I sent my son to fall a prey to the ogre, and here he is return-
ing safe and sound, with the ogre humbly carr-ying his flowers for him !
I am undone!" cried the old monkey, and his heart burst asunder [283]
into seven pieces, so that he died then and there. And all the other
monkeys met together and chose the Bodhisatta to be their king.

His lesson ended, the Master shewed the connexion and identified the Birth
by saying, " Devadatta was then the king of the monkeys, and I his son."

C. J. 10

146 The Jataka. Booh I.

No. 59.

BHERIVADA-JATAKA.

"&'o not /oo/ar."- -This story was told by the Master while at Jetavaua, about
a certain self-willed Brother. Asked by the Master whether the report was true
that he was self-willed, the Brother said it was true. " This is not the first time,
Brother," said the Master, "that you have shewn yourself self-willed ; you were
just the same in bygone times as well." And so saying, he told this story of the
past.

Once on a time when Brahmadatta was I'eigning in Benares, the
Bodhisatta came to life as a drummer, and dwelt in a village. Hearing
that there was to be a festival at Benares, and hoping to make money
by playing his drum to the crowds of holiday-makers, he made his way
to the city, with his son. And there he played, and made a great deal
of money. On his way home with his earnings he had to pass through
a forest which was infested by robbers ; and as the boy kept beating away
at the drum without ever stopping, the Bodhisatta tried to stop him by
saying, "Don't behave like that, beat only now and again, — as if some
great lord were passing by."

But in defiance of his father's bidding, the boy thought the best way
to frighten the r-obbers away was to keep steadily on beating away at
the drum.

At the first notes of the drum, away scampered the robbers, thinking
some great lord was passing by. But hearing the noise keep on, they
saw their mistake and came back to find out who it really was. Finding
only two persons, they beat and robbed them. "Alas!" cried the Bodhi-
satta, "by your ceaseless drumming you have lost all our hard-earned
takings!" And, so saying, he repeated this stanza : —

Go not too far, but learn excess to shun ;

For over-drumming lost what drumming won. [284]

His lesson ended, the Master shewed the connexion and identified the Birth
by saymg, " This self-willed Brother was the son of those days, and I myself the
father." ^ ' ^

No. 60. 147

No. 60.

SAMKHADHAMANA-JATAKA.

"Go not too far." — This story was told by the Master while at Jetavana, about
another self-willed person.

Once on a time when Bralimadatta was reigning iu Benares, the
Bodhisatta came to life as a conch-blower, and went up to Benares with his
father to a public festival. There he earned a great deal of money by
his conch-blowing, and started for home again. On his way through a
forest which was infested by robbers, he warned his father not to keep on
blowing his conch ; but the old man thought he knew better how to keep
the robbers off, and blew away hard without a moment's pause. Accord-
ingly, just as in the pi-eceding story, the i-obbers returned and plundered
the pair. And, as above, the Bodhisatta repeated this stanza : —

Go not too far, bvit learn excess to shun;
For over-blowing lost what blowing won.

His lesson ended, the Master shewed the connexion and identified the Birth
by saying, " This self-willed Brother was the father of those days, and I myself
his son."

No. 61.

ASATAMANTA-JATAKA.

[285] "/m hist unbridled."— This story was told by the Master while at Jeta-
vana, about a passion-tost Brother. The Introductory Story will be related in
the Ummadanti-jatakai. But to this Brother the Master said, " Women, Brother,
are lustful, profligate, vile, and degraded. Why be passion-tost for a vile
woman ? " And so saying, he told this story of the past.

1 No. 527.

10—2

148 The Jdtaha. Booh I.

Once on a time wlieu Bralimadatta was reigning in Benares, the
Bodhisatta came to life as a brahmin in the city of Takkasila in the
Gandhara country; and by the time he had grown up, such was his
proficiency in the Three Vedas and all accomplishments, that his fame as
a teacher spread through all the world.

In those days there was a brahmin family in Benares, unto whom a
son was born; and on the day of his birth they took fire and kept it
always burning, until the boy was sixteen. Then his parents told him
how the fire, kindled on the day of his birth, had never been allowed to
go out; and they bade their son make his choice. If his heart was set
on winning entrance hereafter into the Realm of Brahma, then let him
take the fire and retire with it to the forest, there to work out his desire
by ceaseless worship of the Lord of Fire. But, if he preferred the joys
of a home, they bade their son go to Takkasila and there study under
the world-famed teacher with a view to settling down to manage the
property. "I should surely fail in the worship of the Fire-God," said
the young brahmin; "I'll be a squire." So he l:)ade farewell to his father
and mother, and, with a thousand pieces of money for the teacher's fee,
set out for Takkasila. There he studied till his education was complete,
and then betook himself home again.

Now his parents grew to wish him to forsake the world and to worship
the Fire-God in the forest. Accordingly his mother, in her desire to
despatch him to the forest by bringing home to him the wickedness of
women, was confident that his wise and learned teacher would be able
to lay bare the wickedness of the sex to her son, and so she asked whether
he had quite finished his education. "Oh yes," said the youth.

[286] "Then of course you have not omitted the Dolour Texts?" "I
have not learnt those, mother." "How then can you say your education
is finished 1 Go back at once, my son, to your master, and return to
lis when you have learnt them," said his mother.

"Very good," said the youth, and off" he started for Takkasila once
more.

Now his master too had a mother, — an old woman of a hundred and
twenty years of age, — whom with his own hands he used to bathe, feed
and tend. And for so doing he was scorned by his neighbours, — so much
so indeed that he resolved to depart to the forest and there dwell with
his mother. Accordingly, in the solitude of a forest he had a hut built
in a delightful spot, where water was plentiful, and after laying in a
stock of ghee and rice and other provisions, he carried his mother to her
new home, and there lived cherishincr her old ag-e.

Not finding his master at Takkasila, the young brahmin made en-
quiries, and finding out what had happened, set out for the forest, and
presented himself respectfully before his master, "What brings you

No. 61. 149

back so soon, my boy 'r' said the lattei-. "I do not think, sir, 1 learned
the Dolour Texts when I was with you," said the youth, "But who told
you that you had to learn the Dolour Texts ? " " My mother, master," was
the reply. Hereon the Bodhisatta reflected that there were no such texts
as those, and concluded that his pupil's mother must have wanted her
son to learn how wicked women were. So he said to the youth that it
was all right, and that he should in due course be taught the Texts in
question. "From to-day," said he, "you shall take my place about my
mother, and with your own hands wash, feed and look after her. As
you rub her hands, feet, head and back, be careful to exclaim, 'Ah,
Madam! if you are so lovely now you are so old, what must you not
have been in the heyday of your youth ! ' And as you wash and perfume
her hands and feet, burst into praise of their beauty. Further, tell me
without shame or reserve every single word my mother says to you. Obey
me in this, and you shall master the Dolour Texts ; disobey me, and you
shall remain ignorant of them for ever."

Obedient to his master's commands, the youth did all he was bidden,
and so persistently praised the old woman's beauty that she thought he
had fallen in love with her; and, blind and decrepit though she was,
passion was kindled within her [287]. So one day she broke in on his com-
pliments by asking, "Is your desire towards me?" "It is indeed, madam,"
answered the youth; "but my master is so strict." "If you desire me,"
said she, "kill my son!" "But how shall I, that have learned so much
from him,^ — how shall I for passion's sake kill my master?" "Well then,
if you will be faithful to me, I will kill him myself."

(So lustful, vile, and degraded are women that, giving the rein to lust,
a hag like this, and old as she was, actually thirsted for the blood of so
dutiful a son !)

Now the young brahmin told all this to the Bodhisatta, who, com-
mending him for reporting the matter, studied how much longer his
mother was destined to live. Finding that her destiny was to die that
very day, he said, " Come, young brahmin; I will put her to the test." So
he cut down a fig-tree and hewed out of it a wooden figure about his own
size, which he wrapped up, head and all, in a robe and laid upon his own
bed, — with a string tied to it. "Now go with an axe to my mother," said
he; "and give her this string as a clue to guide her steps."

So away went the youth to the old woman, and said, "Madam, the
master is lying down indoors on his bed; I have tied this string as a clue
to guide you; take this axe and kill him, if you can." "But you won't
forsake me, will you?" .said she. "Why should I?" was his reply. So
she took the axe, and, rising uj) with trembling limbs, groped her way
along by the string, till she thought she felt her son. Then she bared
the head of the figure, and — thinkinsc to kill her son at a single blow —

150 The Jataka. Book I.

brought down the axe right on the figure's throat, — only to learn by the
thud tliat it was wood! "What are you doing, mother?" said the Bodhi-
satta. With a shriek that she was betrayed, the old woman fell dead to
the ground. For, says tradition, it was fated that she should die at that
very moment and under her own roof.

Seeing that she was dead, her son burnt her body, and, when the
flames of the pile were quenched, graced her ashes with wild-flowei-s.
Then with the young brahmin he sat at the door of the hut and said,
"My son, there is no such separate passage as the 'Dolour Text.' [288]
It is women who are depravity incarnate. And when your mother sent
you back to me to learn the Dolour Texts, her object was that you
should learn how wicked women are. You have now witnessed with your
own eyes my mother's wickedness, and therefrom you will see how lustful
and vile women are." And with this lesson, he bade the youth depart.

Bidding farewell to his master, the young brahmin went home to his
parents. Said his mother to him, " Have you now learnt the Dolour
Texts?"

" Yes, mother."

"And what," she asked, "is your final choice? will you leave the
world to worship the Lord of Fire, or will you choose a family life?"
"Nay," answered the young brahmin; "with my own eyes have I seen
the wickedness of womankind ; I will have nothing to do with family life.
I will renounce the woi'ld," And his convictions found vent in this
stanza : —

In lust unbridled, like devouring fire.
Are women, — frantic in their rage.
The sex renouncing, fain would I retire
To find peace in a hermitage.

[289] With this invective against womankind, the young brahmin took
leave of his parents, and renounced the world for the hermit's life, —
whei-ein winning the peace he desired, he assured himself of admittance
after that life into the Realm of Brahma.

" So you see. Brother," said the Master, " how lustful, vile, and woe-bringing
are women." And after declaring the wickedness of women, he preached the
Four Truths, at the close whereof that Brother won the Fruit of the First Path.
Lastly, the Master shewed the connexion and identified the Birth by saying,
"Kapilaini was the mother of those days, Maha-Kassapa was the father, Ananda
the pupil, and I myself the teacher."

1 Her history is given in J. K. A. S. 1893, page 786.

No. 62. 151

No. 62.

ANDABHUTA-JATAKA.

" Blindfold, a-luting." — This story was told by the Master while at Jetavaua,
about another passion-tost person.

Said the Master, "Is the report true that you are passion-tost, Brother?"

" Quite true," was the reply.

" Brother, women can not be warded ; in days gone by the wise who kept
watch over a woman from the moment she was born, failed nevertheless to keep
her safe." And so saying, he told this stoiy of the past.

Once on. a time when Brahmadatta was reigning ia Benares, the
Bodhisatta came to life as the child of the Queen-consort. When he grew
up, he mastered eveiy accomplishment ; and when, at his father's death,
he came to be king, he proved a righteous king. Now he used to play at
dice with his chaplain, and, as he flung the golden dice upon the silver
table, he would sing this catch for luck : —

'Tis nature's law that rivers wind ;
Trees grow of wood by law of kind ;
And, given opportunity.
All women work iniquity.

[290] As these lines always made the king win the game, the chaplain was
in a fair way to lose every penny he had in the woi'ld. And, in order
to save himself from utter ruin, he resolved to seek out a little maid
that had never seen another man, and then to keep her under lock and
key in his own house. "For," thought he, "I couldn't manage to look
after a girl who has seen another man. So I must take a new-born
baby girl, and keep her under my thumb as she grows up, with a close
guard over her, so that none may come near her and that she may be
true to one man. Then I shall win of the king, and grow rich." Now
he was skilled in prognostication ; and seeing a poor woman who was
about to become a mother, and knowing that her child would be a girl,
he paid the woman to come and be confined in his house, and sent her
away after her confinement with a j)resent. The infant was brought up
entirely by women, and no men — other than himself — were ever allowed
to set eyes on her. When the girl grew up, she was subject to him and
he was her master.

Now, while the gii'l was growing up, the chaplain forbore to play
with the king; but when she was grown up and under his own control.

X52 Th£, Jataha. Book I.

he challenged the king to a game. The king accepted, and play began.
But, when in throwing the dice the king sang his lucky catch, the
chaplain added,— "always excepting my girl." And then luck changed,
and it was now the chaplain who Avon, while the king lost.

Thiiikin" the matter over, the Bodhisatta suspected the chaplain had
a virtuous girl shut up in his house; and enquiry proved his suspicions
true. Then, in order to work her fall, he sent for a clever scamp, and
asked whether he thought he could seduce the girl. "Certainly, sire,"
said the fellow. So the king gave him money, and sent him away with
orders to lose no time.

With the king's money the fellow bought perfumes and incense and
aromatics of all sorts, and opened a perfumery slioj) close to the chaplain's
house. Now the chaplain's house was seven stories high, and had seven
gateways, at each of which a guard was set, — a guard of women only, —
and no man but the brahmin himself was ever allowed to enter. The very
baskets that contained the dust and sweepings [291] were examined before
they were passed in. Only the chaplain was allowed to see the girl, and
she had only a single waiting- worn an. This woman had money given her
to buy flowers and perfumes for her mistress, and on her way she used to
pass near the shop which the scamp had opened. And he, knowing very
well that she was the girl's attendant, watched one day for her coming,
and, rushing out of his shop, fell at her feet, clasping her knees tightly
with both hands and blubbering out, " 0 my mother ! where have you
been all this long time?"

And his confederates, who stood by his side, cried, "What a likeness !
Hand and foot, face and figure, even in style of dress, they are identical !"
As one and all kei)t dwelling on the marvellous likeness, the poor woman
lost her head. Crying out that it must be her boy, she too burst into tears.
And with weeping and tears the two fell to embracing one another. Then
said the man, "Where are you living, mother?"

"Up at the chaplain's, my son. He has a young wife of peerless
beauty, a very goddess for grace; and I'm her waiting-woman." "And
whither away now, mother?" "To buy her perfumes and flowers."
"Why go elsewhere for them] Come to me for them in future," said
the fellow. And he gave the woman betel, bdellium, and so forth, and
all kinds of flowers, refusing all payment. Struck with the quantity of
flowers and perfumes which the waiting-woman brought home, the girl
asked why the brahmin was so pleased with her that day. "Why do you
say that, my dear?" asked the old woman. "Because of the quantity of
things you have brought home." "No, it isn't that the brahmin was
free with his rnqney," said the old woman ; "for I got them at my son's."
And from that day forth she kept the money the brahmin gave her, and
got her flowers and other things free of charge at the man's shop.

No. 62. 153

And he, a few days later, made out to be ill, and took to his bed.
So when the old woman came to the shop and asked for her son, she was
told he had been taken ill. Hastening to his side, she fondly stroked
his shoulders, as she asked what ailed him. But he made no reply.
"Why don't you tell me, my son"?" "Not even if I were dying, could I
tell you, mother." "But, if you don't tell me, [292] whom are you to
tell?" "Well then, mother, my malady lies solely in this that, hearing the
praises of your young mistress's beauty, I have fallen in love with her.
If I win her, I shall live; if not, this will be my death-bed." "Leave
that to me, my boy," said the old woman cheerily ; " and don't worry
yourself on this account." Then — with a heavy load of perfumes and
flowers to take with her — she went home, and said to the brahmin's young
wife, "Alas! here's my son in love with you, merely because I told him
how beautiful you are ! What is to be done 1 "

"If you can smuggle him in here," replied the girl, "you have my
leave."

Hereupon the old woman set to work sweeping together all the dust
she could find in the house from top to bottom ; this dust she put into a
huge flower-basket, and tried to pass out with it. When the usual search
was made, she emptied dust over the woman on guard, who fled away
under such ill-treatment. In like manner she dealt with all the other
watchers, smothering in dust each one in turn that said anything to her.
And so it came to pass from that time forward that, no matter what the
old woman took in or out of the house, there was nobody bold enough to
search her. Now was the time ! The old woman smuggled the scamj)
into the house in a flower-basket, and brought him to her young mistress.
He succeeded in wrecking the girl's virtue, and actually stayed a day or
two in the upper rooms, — hiding when the chaplain was at home, and
enjoying the society of his mistress when the chaplain was off" the
premises. A day or two passed and the girl said to her lover, "Sweet-
heart, you must be going now." "Very well; only I must cuff" the
brahmin first." "Certainly," said she, and hid the scamp. Then, when
the brahmin came in again, she exclaimed, "Oh, my dear husband, I
should so like to dance, if you would play the lute for me." "Dance
away, my dear," said the chaplain, and struck up forthwiili. "But I
shall be too ashamed, if you're looking. Let me hide your handsome face
first with a cloth; and then I will dance." "All right," said he; "if
you're too modest to dance otherwise." So she took a thick cloth and tied
it over the brahmin's face so as to blindfold him. And, blindfolded as he
was, the brahmin began to play the lute. After dancing awhile, she cried,
"My dear, I should so like to hit you once on the head." "Hit away,"
said the unsuspecting dotard. Then the girl made a sign to her paramour;
and he softly stole up behind the l)rahmin [293] and smote him on the head.

154 The Jataka. Booh I.

Such was tlie force of the blow, that the brahmin's eyes were like to start
out of his head, and a bump rose up on the spot. Smarting with pain, he
called to the girl to give him her hand; and she placed it in his. "Ah !
it's a soft hand," said he; "but it hits hard !"

Now, as soon as the scamp had struck the brahmin, he hid ; and when
he was hidden, the girl took the bandage off the chaplain's eyes and
rubbed his bruised head with oil. The moment the brahmin went out,
the scamp was stowed away in his basket again by the old woman, and so
carried out of the house. Making his way at once to the king, he told
him the whole adventure.

Accordingly, when the brahmin was next in attendance, the king
proposed a game with the dice ; the brahmin was willing ; and the dicing-
table was brought out. As the king made his throw, he sang his old
catch, and the brahmin— ignorant of the girl's naughtiness — added his
"always excepting my girl," — and nevertheless lost !

Then the king, who did know what had passed, said to his chaplain,
"Why except herl Her virtue has given way. Ah, you dreamed that
by taking a girl in the hour of her birth and by placing a sevenfold guard
round her, you could be certain of her. Why, you couldn't be certain of
a woman, even if you had her inside you and always walked about with
her. No woman is ever faithful to one man alone. As for that girl of
yours, she told you she should like to dance, and having first blindfolded
you as you played the lute to her, she let her paramour strike you on the
head, and then smuggled him out of the house. Where then is your
exception?" And so saying, the king repeated this stanza : —

Blindfold, a-luting, by his wife beguiled,

The brahmin sits, — who tried to rear
A paragon of virtue undefiled I

Learn hence to hold the sex in fear.

[294] In such wise did the Bodhisatta expound the Truth to the brahmin.
And the brahmin went home and taxed the girl with the wickedness of
which she was accused. "My dear husband, who can have said such a
thing about me?" said she. " Indeed I am innocent ; indeed it was my
own hand, and nobody else's, that struck you ; and, if you do not believe
me, I will brave the ordeal of fi^re to prove that no man's hand has touched
me but yours; and so I will make you believe me." "So be it," said the
brahmin. And he had a quantity of wood brought and set light to it.
Then the girl was summoned. "Now," said he, "if you believe your own
story, brave these flames !"

Now before this the girl had instructed her attendant as follows : —
"Tell your son, mother, to be there and to seize my hand just as I am
about to go into the fire." And the old woman did as she was bidden ;
and the fellow came and took his stand among the crowd. Then, to

No. 63. 155

delude the brahmin, the girl, standing there before all the people,
exclaimed with fervour, "No man's hand but thine, brahmin, has ever
touched me ; and, by the truth of my asseveration I call on this fire to
harm me not." So saying, she advanced to the burning pile, — when up
dashed her i)aramour, who seized her by the hand, crying shame on the
brahmin who could force so fair a maid to enter the flames ! Shaking her
hand free, the girl exclaimed to the brahmin that what she had assei'ted
was now undone, and that she could not now brave the ordeal of fire.
"Why not?" said the brahmin. "Because," she replied, "my asseveration
was that no man's hand but thine had ever touched me ; [295] and now
here is a man who has seized hold of my hand !" But the brahmin,
knowing that he was tricked, drove her from him with blows.

Such, we learn, is the wickedness of women. What crime will they
not commit ; and then, to deceive their husbands, what oaths will they not
take — aye, in the light of day — that they did it not ! So false-hearted are
they ! Therefore has it been said : —

A sex composed of wickedness and guile,

Unknowable, uncertain as the path

Of fishes in the water, — womankind

Hold truth for falsehood, falsehood for the truth !

As greedily as cows seek pastures new.

Women, unsated, yearn for mate on mate.

As sand unstable, cruel as the snake.

Women know all things ; naught from them is hid !

"Even so impossible is it to ward women," said the Master. His lesson
ended, he preached the Truths, at the close whereof the passion-tost Brother
won the Fniit of the First Path. Also the Master shewed the connexion and
identified the Birth by saying : — " In these days I was the King of Benares."

\_Note. The cuffing of the brahmin is the subject of a Bharhut sculpture,
Plate 26, 8. For a parallel to the trick by which the girl avoids the ordeal of
fire, see Folklore 3. 291.]

No. 63.

TAKKA-JATAKA.

" Wrathful are women." — This story was told l)y the Master while at Jetavana,
about another passion-tost Brother. When on being questioned the Brother
confessed that he was passion-tost, the Master said, " Women are ingrates and
treacherous; why are you passion-tost because of them?" And he told this
story of the past.

156 T]^^ Jataka. Book I.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta, who had chosen an anchorite's life, built himself a hermitage
by the banks of the Ganges, and there won the Attainments and the
Higher Knowledges, and so dwelt in the bliss of Insight. In those days
the Lord High Treasurer of Benares had a fierce and cruel daughter,
known as Lady Wicked, who used to revile and beat her servants and
slaves. And one day they took their young mistress [296] to disport
herself in the Gauges ; and the girls were playing about in the water,
when the sun set and a great storm burst upon them. Hereon folks
scampered away, and the girl's attendants, exclaiming, "Now is the
time to see the last of this creature 1 " threw her right into the river
and hurried oft*. Down poured the rain in torrents, the sun set, and
darkness came on. And when the attendants reached home without
tlieir young mistress, and were asked where she was, they replied that she
had got out of the Ganges but that they did not know where she had gone.
Search was made by her family, but not a ti-ace of the missing girl could
be found.

Meantime she, screaming loudly, was swept down by the swollen
stream, and at midnight approached where the Bodhisatta dwelt in his
hermitage. Hearing her cries, he thought to himself, ''That's a woman's
voice. I must rescue her from the water." So he took a torch of grass
and by its light descried her in the stream. " Don't be afraid ; don't
be afraid ! " he shouted cheerily, and waded in, and, thanks to his vast
strength, as of an elephant, brought her safe to land. Then he made
a fire for her in his hermitage and set luscious fruits of divers kinds
before her. Not till she had eaten did he ask, " Where is your home, and
how came you to fall in the river 1 " And the girl told him all that
had befallen her. "Dwell here for the present," said he, and installed
her in his hermitage, whilst for the next two or three days he himself
abode in the open air. At the end of that time he bade her depart, but
she was set on waiting till she had made the ascetic fall in love with her ;
and would not go. And as time went by, she so wrought on him by her
womanly grace and wiles that he lost his Insight. With her he con-
tinued to dwell in the forest. But she did not like living in that solitude
and wanted to be taken among people. So yielding to her importunities
he took her away with him to a border village, where he supported her by
selling dates, and so was called the Date-Sage', And the villagers paid

1 There is a play here upon the word takha, which caunot well be rendered iu
English. The word takka-pamlito, which I have rendered 'Date Sage,' would^by
itself— mean ^ Logic Sage,' whilst his living was got takkaih vikkinitvd 'by selling
dates: There is the further difficulty that the latter phrase may equally well mean
' by selling buttermilk.'

No. 63. 157

liini to teach them what weie lucky and unlucky seasons, and gave him
a hut to live in at the entrance to their village.

Now the border was harried by robbers from the mountains ; and they
made a raid one day [297] on the village where the pair lived, and looted
it. They made the poor villagers pack up their belongings, and off they
went — with the Treasurer's daughter among the rest — to their own abodes.
Arrived there, they let everybody else go free ; but the girl, because of her
beauty, was taken to wife by the robber chieftain.

And when the Bodhisatta leax'ned this, he thought to himself, " She will
not endure to live away from me. She will escape and come back to me."
And so he lived on, waiting for her to return. She meantime was very
happy with the robbers, and only feared that the Date-sage would come to
carry her away again. " I should feel more secure," thought she, "if he
were dead. I must send a message to him feigning love and so entice him
here to his death." So she sent a messenger to him with the message
that she was unhappy, and that she wanted him to take her away.

And he, in his faith in her, set out forthwith, and came to the
entrance of the robbers' village, whence he sent a message to her. "To
fly now, my husband," said she, "would only be to fall into the robber
chieftain's hands who would kill us both. Let us put off our flight
till night." So she took him and hid him in a room ; and when the
robber came home at night and was inflamed with strong drink, she said
to him, " Tell me, love, what would you do if your rival were in your
power ] "

And he said he would do this and that to him.

"Perhaps he is not so far away as you think," said she. "He is
in the next room."

Seizing a torch, the robber rushed in and seized the Bodhisatta and
beat him about the head and body to his heart's content. Amid the blows
the Bodhisatta made no cry, only murmuring, " Cruel ingrates ! slanderous
traitors ! " And this was all he said. And when he had thus beaten,
bound, and laid by the heels the Bodhisatta, the robber finished his
supper, and lay down to sleep. In the morning, when he had slept off" his
over-night's debavich, he fell anew to beating the Bodhisatta, who still made
no cry but kept repeating the same four words. And the robber was
struck with this and asked why, even when beaten, he kept saying
that. [298]

"Listen," said the Date-Sage, "and you shall hear. Once I was a
hermit dwelling in the solitude of the forest, and there I won Insight.
And I rescued this woman from the Ganges and helped her in her need,
and by her allurements fell from my high estate. Then I quitted the
forest and supported her in a village, whence she was carried off by
robbers, And she sent me a message that she was unhappy, entreating

158 The Jataka. Booh I.

me to come and take her away. Now she has made me fall into your
hands. That is why I thus exclaim."

This set the robber a-thinking again, and he thought, " If she can feel
so little for one who is so good and has done so much for her, what injury
would she not do to me ? She must die." So having reassured the
Bodhisatta and having awakened the woman, he set out sword in hand,
pretending to her that he was about to kill him outside the village. Then
bidding her hold the Date-Sage he drew his sword, and, making as though
to kill the sage, clove the woman in twain. Then he bathed the Date-
Sage from head to foot and for several days fed him with dainties to his
heart's content.

" Where do you purpose to go now ? " said the robber at last.

"The world," answered the sage, "has no pleasures for me. I will
become a hermit once more and dwell in my former habitation in the
forest."

" And I too will become a hermit," exclaimed the robber. So both
became hermits together, and dwelt in the hermitage in the foi-est, where
they won the Higher Knowledges and the Attainments, and qualified
themselves when life ended to enter the Realm of Brahma.

After telling these two stories, the Master shewed the connexion, by reciting,
as Buddha, this stanza : —

Wrathful are women, slanderers, ingrates,
The sowers of dissension and fell strife !
Then, Brother, tread the path of holiness,
And Bliss therein thou shalt not fail to find.

[299] His lesson ended, the Master preached the Truths, at the close whereof
the passion-tost Brother won the Fruit of the First Path. Also, the Master
identified the Birth by saying, "Ananda was the robber-chief of those days, and
I myself the Date-Sage."

No. 64.

DURAJANA-JATAKA.

"Thinh'st ^/io?«."— This story was told by the Master while at Jetavana,
about a lay-brother. Tradition says that there dwelt at Savatthi a lay-brother,
who was stablished in the Three Gems and the Five Commandments, a devout
lover of the Buddha, the Doctrine and the Brotherhood. But his wife was a
sinful and wicked woman. On days when she did wrong, she was as meek as a
slave-girl bought for a hundred pieces ; whilst on days when she did not do

No. 64. 159

wrong, she played my lady, passionate and tyrannical. The husband could not
make her out. She worried him so much that he did not go to wait on the
Buddha.

One day he went with perfumes and flowers, and had taken his seat after due
salutation, when the Master said to him :— " Pray how comes it, lay-brother,
that seven or eight days have gone by without your coming to wait upon the
Buddha?" "My wife, sir, is one day like a slave-girl bought for a hundred
pieces, while another day finds her like a passionate and tyrannical mistress. I
cannot make her out ; and it is because she has worried me so that I have not
been to wait upon the Buddha."

Now, when he heard these words, the Master said, " Why, lay-brother, you
have already been told by the wise and good of bygone days that it is hard to
understand the nature of women." And he went on to add "but his previous
existences have come to be confused in his mind, so that he cannot remember."
And so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta came to be a teacher of world-wide fame, with five liundred
young brahmins studying under him. [300] One of these pupils was
a young brahmin from a foreign land, w^ho fell in love with a woman
and made her his wife. Though he continued to live on in Benares,
he failed two or three times in his attendance on the master. For,
you should know, his wife was a sinful and wicked woman, who was
as meek as a slave on days when she had done wrong, but on days when
she had not done wrong, played my lady, passionate and tyrannical. Her
husband could not make her out at all ; and so worried and harassed by
her was he that he absented himself from waiting on the Master. Now,
some seven or eight days later he renewed his attendances, and was asked
by the Bodhisatta why he had not been seen of late.

" Master, my wife is the cause," said he. And he told the Bodhisatta
how she was meek one day like a slave-girl, and tyrannical the next ; how
he could not make her out at all, and how he had been so worried and
harassed by her shifting moods that he had stayed away.

" Precisely so, young brahmin," said the Bodhisatta ; " on days when
they have done wrong, women humble themselves before their husbands
and become as meek and submissive as a slave-girl ; but on days when
they have not done wrong, then they become stiff-necked and insubordinate
to their lords. After this manner are women sinful and wicked ; and their
nature is hard to know. No heed should be paid either to their likes or
to their dislikes." And so saying, the Bodhisatta repeated for the edifica-
tion of his pupil this Stanza : —

Think'st thou a woman loves thee ? — be not glad.
Think'st thou she loves thee not 1 — forbear to grieve.
Unknowable, uncertain as the path
Of fishes in the water, women prove.

160 The Jdtaka. Book I.

[301] Such was the Bodhisatta's instruction to his pupil, who thence-
forward paid no heed to his wife's caprices. A.nd she, hearing that her
misconduct had come to the ears of the Bodhisatta, ceased from that time
forward from her naughtiness.

So too this lay-brother's wife said to herself, " The Perfect Buddha himself
knows, they tell me, of my misconduct," and thenceforth she sinned no more.

His lesson ended, the Master ijreached the Truths, at the close whereof the
lay-brother won the Fruit of the First Path. Then the Master shewed the con-
nexion and identified the Birth by saying — "This husband and wife were also
the husband and wife of those days, and I myself the teacher."

No. 65.

ANABHIRATI-.TATAKA.

'■^ Like highways^ — This story was told by the Master while at Jetavana,
about just such another lay-brother as the last. This man, when on enquiry he
assured himself of his wife's misconduct, came to words with her, with the result
that he was so upset that for seven or eight days he failed in his attendance.
One day he came to the monastery, made his bow to the Blessed One and took
his seat. Being asked why he had been absent for seven or eight days, he
replied, " Sir, my wife has misconducted herself, and I have been so upset about
her that I did not come."

" Lay-brother," said the Master, " long ago the wise and good told you not to
be angered at the naughtiness found in women, but to preserve your equanimity ;
this, however, you have forgotten, because re-birth has hidden it from you."
And so saying, he told— at that lay-brothei-'s request — this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was a teacher of world-wide reputation, as in the foregoing
story. And a pupil of his, finding his wife unfaithful, was so affected by
the discovery that he stayed away for some days, but being asked one day
by his teacher what was the reason of his absence, he made a clean breast
of it. Then said his teacher, " My son, there is no private property in
women : they are common to all. [302] And therefore wise men knowing

No. 66. 161

their frailty, ai'e not excited to anger against them." And so saying, he
repeated this stanza for his pupil's edification : —

Like highways, rivers, courtyards, hostelries,
Or taverns, which to all alike extend
One universal hospitality, —
Is womankind ; and wise men never stoop
To wrath at frailty in a sex so frail.

Such was the instruction which the Bodhisatta imparted to his pupil,
who thenceforward grew indifferent to what women did. And as for his
wife, she was so changed by hearing that the teacher knew what she was,
that she gave up her naughtiness thenceforth.

So too that lay-brother's wife, when she heard that the Master knew what
she was, gave up her naughtiness theuceforth.

His lesson ended, the Master preached the Truths, at the close whereof the
lay-brother won the Fruit of the First Path. Also the Master shewed the con-
nexion and identified the Birth by saying, " This husband and wife were also
the husband and wife of those days, and I myself the brahmin teacher."

No. 66.

MUDULAKKHANA-JATAKA.

" Till Oentle-heart was 7ni7ie." — This story was told by the Master while at
Jetavana, about concupiscence. Tradition says that a young gentleman of
Savatthi, [303] on hearing the Truth preached by the Master, gave his heart to
the Doctrine of the Three Gems. Renouncing the world for the Brother's life,
he rose to walk in the Paths, to practise meditation, and never to slacken in his
pondering over the theme he had chosen for thought. One day, whilst he was
on his round for alms through Savatthi, he espied a woman in brave attire, and,
for pleasure's sake, liroke through the higher morality and gazed upon her!
Passion was stirred within him, he became even as a fig-tree felled by the axe.
From that day forth, imder the sway of passion, the palate of his mind, as of
his body, lost all its gust; like a brute beast, he took no joy in the Doctrine, and
suffered his nails and hair to grow long and his' robes to grow foul.

When his friends among the Brethren became aware of his troubled state of
mind, they said, " Why, sir, is your moral state otherwise than it was ? " " My
joy has gone," said he. Then they took him to the Master, who asked them why
they had brought that Brother there against his will. " Because, sir, his joy is
gone." "Is that true, Brother]" "It is. Blessed One." "Who has troubled
you?" "Sir, I was on my round for alms when, violating the higher morality,
I gazed on a woman ; and passion was stirred within me. Therefore am I

C.J. 11

162 The Jdtaka. Book I.

troubled." Then said the Master, "It is little marvel, Brother, that when,
violating morality, you were gazing for pleasure's sake on an exceptional object,
you were stirred by passion. Why, in bygone times, even those who had won
the five Higher Knowledges and the eight Attainments, tho.se who by the might
of Insight had quelled their passions, whose hearts were purified and whose feet
could walk the .skies, yea even Bodhisattas, through gazing in violation of
morality on an exceptional object, lost their insight, were stirred by passion, and
came to great sorrow. Little recks the wind which could overturn Mount
Sineru, of a bare hillock no bigger than an elephant ; little recks a wind which
could uproot a mighty Jambu-tree, of a bush on the face of a clifi"; and little
recks a wind which could dry up a vast ocean, of a tiny pond. If passion could
breed folly in the supremely-enlightened and pure-minded Bodhisattas, shall
passion be abashed before you ? Why, even purified beings are led a.stray by
passion, and those advanced to the highest honour, come to shame." And so
saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born into a rich brahmin family in the Kasi country.
When he was grown up and had finished his education, he renounced all
Lusts, and, forsaking the world for the hermit's life, went to live in the
solitudes of the Himalayas, There by due fulfilment of all preparatory
forms of meditation, he won by abstract thought the Higher Knowledges
and the ecstatic Attainments ; and so lived his life in the bliss of mystic
Insight.

[304] Lack of salt and vinegar brought him one day to Benares, where
he took up his quarters in the king's pleasaunce. Next day, after seeing
to his bodily needs, he folded up the red suit of bark which he commonly
wore, threw over one shoulder a black antelope's skin, knotted his tangled
locks in a coil on the top of his head, and with a yoke on his back from
which hung two baskets, set out on his round in quest of alms. Coming
to the palace-gates on his way, his demeanour so commended him to the
king that his majesty had him brought in So the ascetic was seated on a
couch of great splendour and fed with abundance of the daintiest food.
And when he thanked tlie king, he was invited to take up his dwelling
in the pleasaunce. The ascetic accepted the offer, and for sixteen years
abode in the pleasaunce, exhorting the king's household and eating of the
king's meat.

Now there came a day when the king must go to the borders to put
down a rising. But, before he started, he charged his queen, who.se name
was Gentle-heart, to minister to the wants of the holy man. So, after
the king's departure, the Bodhisatta continued to go when he pleased to
the palace.

One day Queen Gentle-heart got ready a meal for the Bodhisatta; but
as he was late in coming, she betook herself to her own toilette. After
bathing in pei-fumed water, she dressed herself in all her splendour,

No. 66. 163

and lay clown, awaiting his coming, on a little couch in the spacious
chamber.

Waking from rapture of Insight, and seeing how late it was, the
Bodhisatta transported himself through the air to the palace. Hearing
the rustling of his bark-robe, the queen started up hurriedly to receive
him. In her hurry to rise, her tunic slipped down, so that her beauty
was revealed to the ascetic as he entered the window ; and at the sight, in
violation of Morality he gazed for pleasure's sake on the marvellous
beauty of the queen. Lust was kindled within him ; he was as a tree
felled by the axe. At once all Insight deserted him, and he became
as a crow with its wings clipped. Clutching his food, still standing, he
ate not, but took his way, all a-tremble with desire, from the palace to his
hut in the pleasaunce, set it down beneath his wooden couch and thereon
lay for seven whole days a prey to hunger and thirst, enslaved by the
queen's loveliness, his heart aflame with lust.

On the seventh day, the king came back from pacifying the border.
After passing in solemn procession round the city, he entered his palace.
[305] Then, wishing to see the ascetic, he took his way to the pleasaunce,
and there in the cell found the Bodhisatta lying on his couch. Thinking
the holy man had been taken ill, the king, after first having the cell
cleaned out, asked, as he stroked the sufferer's feet, what ailed him.
"Sire, my heart is fettered by lust; that is my sole ailment." "Lust for
whom 1 " " For Gentle-heart, sire." " Then she is yours ; I give her
to you," said the king. Then he passed with the ascetic to the palace, and
bidding the queen array herself in all her splendour, gave her to the
Bodhisatta. But, as he was giving her away, the king privily charged the
queen to put forth her utmost endeavour to save the holy man.

" Fear not, sire," said the queen ; " I will save him." So with the
queen the ascetic went out from the palace. But when he had passed
through the great gate, the queen cried out that they must have a house
to live in ; and back he must go to the king to ask for one. So back he
went to ask the king for a house to live in, and the king gave them a
tumble-down dwelling which passers-by used as a jakes. To this dwelling
the ascetic took the queen ; but she flatly refused to enter it, because of
its filthy state.

" What am I to do 1 " he cried. " Why, clean it out," she said. And
she sent him to the king for a spade and a basket, and made him remove
all the filth and dirt, and plaster the walls with cowdung, which he had to
fetch. This done, she made him get a bed, and a stool, and a rug, and a
water-pot, and a cup, sending him for only one thing at a time. Next,
she sent him packing to fetch water and a thousand other things. So off
he started for the water, and filled up the water-pot, and set out the
water for the bath, and made the bed. And, as he sat with her upon the

11—2

164 Tlie Jdtaka. Booh I.

bed she took him by tlie whiskers and drew him towards her till they
were face to face, saying, " Hast thou forgotten that thou art a holy man
and a brahmin ? "

Hereon he came to himself after his interval of witless folly.

(And here should be repeated the text beginning, " Thus the hindrances
of Lust and Longing are called Evils because they spring from Ignorance,
Brethren ; [306] that which springs from Ignorance creates Darkness.")

So when he had come to himself, he bethought him how, waxing
stronger and stronger, this fatal craving would condemn him hereafter to
the Four States of Punishment'. "This self-same day," he cried, "will I
restore this woman to the king and fly to the mountains ! " So he stood
with the queen before the king and said, "Sire, I want your queen no
longer; and it was only for her that cravings were awakened within
me." And so saying, he repeated this Stanza : —

Till Gentle-heart was mine, one sole desire
I had, — to win her. When her beauty owned
Me lord, desire came crowding on desire.

Forthwith his lost power of Insight came back to him. Rising from
the earth and seating himself in the air, he preached the Truth to the
king ; and without touching earth he passed through the air to the
Himalayas. He never came back to the paths of men ; but grew in love
and charity till, with Insight unbroken, he passed to a new birth in the
Realm of Brahma.

His lesson ended, the Master preached the Truths, at the close whereof that
Brother won Arahatship itself. Also the Master shewed the connexion and
identified the Birth by saying, " Ananda was the King of those days, Uppala-
vanna was Gentle-heart, and I the hermit."

No. 67.

UCCHANGA-JATAKA.

"^ son 's mi eas9/ Jind."— Thin story was told by the Master while at Jetavana,
about a certain country-woman.

For it fell out once in Kosala that three men were ploughing on the outskirts
of a certain forest, and that robbers plundered folk in that forest and made their
escape. [307] The victims came, in the course of a fruitless search for the
rascals, to where the three men were ploughing. " Here are the forest robbers,

^ Hell, the brute-creation, ghostdoin, devildom.

No. 67. 165

disguised as husbandmen," they cried, and hauled the trio off as prisoners to the
King of Kosala. Now time after time there came to the king's palace a woman
who with loud lamentations begged for " wherewitli to be covered." Hearing lier
cry, the king ordered a shift to be given her ; but she refused it, saying tliis was
not what she meant. 80 the king's servants came back to his majesty and said
that what the woman wanted was not clothes but a husband'. Then the king
had the woman brought into his presence and asked her whether she really did
mean a husband.

" Yes, sire," she answered ; " for a husband is a woman's real covering, and
she that lacks a husband— even though she be clad in garments costing a
thousand pieces — goes bare and naked indeed."

(And to enforce this truth, the following 8utta should be recited here : —

Like kingless kingdoms, like a stream run dry,

So bare and naked is a woman seen,

Who, having brothers ten, yet lacks a mate.)

Pleased with the woman's answer, the king asked what relation the three
prisoners were to her. And she said that one was her husband, one her l)rothcr,
and one her son. " Well, to mark my favour," said the king, " I give you one of
the three. Which will you take ? " " Sire," was her answer, " if 1 live, I can get
another husband and another son ; but as my parents are dead, I can never get
another brother. So give me my brother. Sire." Pleased with the woman, the
king set all three men at liberty ; and thus this one woman was the means of
saving three persons from peril.

When the matter came to the knowledge of the Brotherhood, they were
lauding the woman in the Hall of Truth, when the Master entered. Learning
on enquiry what was the subject of their talk, he said, "This is not the first
time. Brethren, that this woman has saved those three from peril ; she did the
same in days gone by." And, so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, three men
were ploughing on the outskirts of a forest, and everything came to pass
as above.

Being asked by the king which of the three she would take, the woman
said, '' Cannot your majesty give me all three 1 " '' No," said the king, *' I
cannot." [308] " Well, if I cannot have all three, give me my brother."
" Take your husband or your son," said the king. " What matters a
brother?" " Tlie two former I can readily replace," answered the woman,
" but a brother never I" And so saying, she repeated this stanza : —

A son 's an easy find ; of husbands too

An ample choice throngs public ways. But where

Will all my pains another brother find I

"She is quite right," said the king, well-pleased. And he bade all
three men be fetched from the prison and given over to the woman. She
took them all three and went her way.

1 Cf . ' femme couverte. '

166 The Jataka. Book I.

" So yoii see, Brethren," said tlie Master, '• that this same woman once before
saved these same three men from peril." His lesson ended, he made the con-
nexion and identified the Birth by saying, " The woman and the three men of
to-day wore also the woman and men of those bygone days ; and I was then the
king."

[NQfg — Qf foj. the idea of the verse Herodotus iii. 118 — 120, Sophocles Anti-
gone 909 — 912 ; and see this passage discussed in the Indian Antiquary for
December, 1881.]

No. 68.

SAKETA-JATAKA.

" The man thy mind rests on." — This story was told by the Master, while at
Aiijanavana, about a certain brahmin. Tradition says that when the Blessed
One with his disciples was entering the city of Saketa, an old brahmin of that
place, who was going out, met him in the gateway. Falling at the Buddha's
feet, and clasping him by the ankles, the old man cried, " Son, is it not the duty
of children to cherish the old age of their parents ? [309] Why have you not let
us see you all this long time '? At last I have seen you ; come, let your mother
see you too." So saying, he took the Master with him to his house ; and there
the Master sat upon the seat j)repared for him, with his disciples around him.
Then came the brahmin's wife, and she too fell at the feet of the Blessed One,
crying, " My son, where have you been all this time l Is it not the duty of
children to comfort their parents in their old age 'I " Hereon, she called to her
sons and daughters that their brother was come, and made them salute the
Buddha. And in their joy the aged pair shewed great hospitality to their
guests. After his meal, the Master recited to the old people the Sutta concern-
ing old-age 1 ; and, when he had ended, both husband and wife won fruition of the
Second Path. • Then rising up from his seat, the Master went back to Afija-
navana.

Meeting together in the Hall of Truth, the Brethren fell to talking about this
thing. It was urged that the brahmin must have been well aware that Suddho-
dana was the father, and Mahamaya the mother, of the Buddha ; yet none the
less, he and his wife had claimed the Buddha as their own son,— and that with
the Master's assent. What could it all mean '? Hearing their talk, the Master
said, " Brethren, the aged pair were right in claiming me as their son." And so
saying, he told this story of the past.

Brethren, in ages past this brahmin was my father in 500 successive
births, my uncle in a like number, and in 500 more my grandfather. And

1 The Jara-sutta of the Sutta-nipata, page 152 of Fausboll's edition for the Piili
Text Society.

No. 69. 167

in 1500 successive births his wife was respectively my mother, my aunt,
and my grandmother. So I was brought up in 1500 births by this
brahmin, and in 1500 by his wife.

And therewithal, having told of these 3000 birtlis, tlie Master, as
Buddha, recited this Stanza: —

The man thy mind rests on, with whom thy heart
Is pleased at first sight, —place thy trust in him.

[310] His lesson euded, the Master shewed the connexion and identified the
Birth by saying, " This brahmin and his wife were the husband and wife in all
those existences, and 1 the child."

[iVote. See also No. 237.]

No. 69.

VISAVANTA-JATAKA.

'■'•May shavier — This story was told by the Master while at Jetavana about
Sariputta, the Captain of the Faith. Tradition says that in the days when the
Elder used to eat meal-cakes, folks came to the monastery with a quantity of such
cakes for the Brotherhood. After the Brethren had all eaten their fill, much
remained over ; and the givers said, " Sirs, take some for those too who are away
in the village."

Just then a youth who was the Elder's co-resident, was away in the village.
For him a portion was taken ; but, as he did not return, and it was felt that it
was getting very late^, this portion was given to the Elder. When this portion
had been eaten by the Elder, the youth came in. Accordingly, the Elder
explained the case to him, saying, " Sir, I have eaten the cakes set apart for you."
"Ah !" was the rejoinder, "we have all of us got a sweet tooth." The Great
Elder was much troubled.

" From this day forward," he exclaimed, " I vow never to eat meal-cakes
again." And fi'om that day forward, so tradition says, the Elder Sariputta never
touched meal-cakes again ! This abstention became matter of common know-
ledge in the Brotherhood, and the Brethren sat talking of it in the Hall of
Truth. Said the Master, "What are you talking of. Brethren, as you sit here V
When they had told him, he said, " Brethren, when Sariputta has once given
anything up, he never goes back to it again, even though his life be at stake."
And so saying, he told this story of the past.

1 i.e. close on to mid-day, after which the food could not properly be eaten. See
note, page 107.

168 The Jdtaka. Booh I.

Once on a time, wlieu iJialiinadatta was I'eigning in Benares, the
Bodhisatta was born into a family of doctors skilled in the cure of snake-
l>ites, and when he grew up, he practised for a livelihood.

Now it fell out that a countryman was bitten by a snake ; and without
delay his relatives quickly fetched the doctor. Said the Bodhisatta,
" Shall I extract the venom with the usual antidotes, or have the snake
caught and make it suck its own poison out of the wound ] " " Have the
snake caught and make it suck the poison out." So he had the snake
caught, and asked the creature, saying " Did you bite this man?" " Yes,
I did," was the answer. [311] "Well then, suck your own poison out of
the wound again." " What 1 Take back the poison I have once shed ! "
cried the snake ; " I never did, and I never will." Then the doctor made
a tire with wood, and said to the snake, " Either you suck the poison out,
or into the fire you go."

" Even though the flames be my doom, I will not take back the poison
I have once shed," said the snake, and repeated the following stanza : —

May shame be on the poison which, once shed.

To save my life, I swallow down again !

More welcome death than life by weakness bought !

With these words, the snake moved towards the fire ! But the doctor
barred its way, and drew out the poison with simples and charms, so that
the man was whole again. Then he unfolded the Commandments to the
snake, and set it free, saying, " Henceforth do harm to none."

And the Master went on to say, — " Brethren, when Sariputta has once parted
with anything, he never takes it back again, even though his life be at stake."
His lesson ended, he shewed the connexion and identified the Birth by saying,
" Sariputta was the snake of those days, and I the doctor."

No. 70.

KUDDALA-JATAKA.

" The co?ij?<es^"— This story was told by the Master while at Jetavana, about
the Elder named Cittahattha-Sariputta. He is said to have been a youth of a
good family in Savatthi ; and one day, on his way home from ploughing, he
turned in to the monastery. Here he received from the bowl of a certain Elder
sonie damty fare, rich and sweet, which made him think to himself,— "Day and
night I am toiling away with my hands at divers tasks, yet never do I taste food

No. 70. 169

so sweet. I must turn Bn)tlier myself!" vSo he joined the Brotherhood, but
after six weeks' zealous application to high thinking, fell under the dominion of
Lusts and off he went. His belly again proving too much for him, [312] l)ack he
came to join the Brotherhood once more, and studied the Abhidhamma^. In
this way, six times he left and came back again ; but when for the seventh time
he became a Brother, he mastered the whole seven books of the Abhidhamma,
and by much chanting of the Doctrine of the Brothers won Discernment and
attained to Arahatship. Now his friends among the Brethren scott'ed at him,
saying — "Can it be, sir, that Lusts have ceased to spring up within your
heart?"

" Sirs," was the reply, " I have now got beyond mundane life henceforth."
He having thus won Arahatship, talk thereof arose in the Hall t)f Truth, as
follows : — " Sirs, though all the while he was destined to all the glories of Arahat-
ship, 3'et six times did Cittaliattha-Sariputta renounce the Brotherhood ; truly,
very wrong is the unconverted state."

Returning to the Hall, the JMaster asked what they were talking about.
Being told, he said, " Brethren, the worldling's heart is light and hard to curb ;
material things attract and hold it fast ; when once it is so held fast, it cannot
be released in a trice. Excellent is the mastery of such a heart ; once mastered,
it brings joy and happiness : —

'Tis good to tame a headstrong heart and frail,

By passion swayed. Once tamed, the heart brings bliss.

It was by reason of this headstrong quality of the heart, however, that, for the
sake of a pretty spade which they could not bring themselves to throw away, the
wise and good of bygone days six times reverted to the world out of sheer
cupidity ; but on the seventh occasion they won Insight and subdued their
cupidity." And so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta came to life again as a gardener, and grew up. ' Spade Sage '
was his name. With his spade he cleared a patch of ground, and grew
pot-herbs, pumpkins, gourds, cucumbers, and other vegetables, by the sale
of which he made a sorry living. For, save only that one spade, he had
nothing in the world ! Resolving one day to forsake the world for the
religious life, he hid his spade away, and became a recluse. But thoughts
of that spade rose in his heart and the passion of greed overcame him, so
that for the sake of his blunt spade he reverted to the world. [313] Again
and again this happened ; six times did he hide the spade and become a
recluse, — only to renounce his vows again. But the seventh time he
bethought him how that blunt spade had caused him again and again to
backslide ; and he made up his mind to throw it into a great river before
he became a rechise again. So he carried the spade to the i*iver-side, and,
fearing lest if he saw where it fell, he should come back and fish it out
again, he whirled the spade thrice round his head by the handle and flung

1 The third, and latest, of the Pitakas, — perhaps compiled from the Nikfiyas of the
Sixtta-pitaka.

170 The Jataka. Book I.

it with the strength of an elephant right into mid-stream, shutting his eyes
tight as he did so. Then loud rang his shout of exultation, a shout like a
lion's roar, — " I have conquered ! I have conquered ! "

Now just at that moment the King of Benares, on his way home from
quelling disorder on the border, had been bathing in that very river, and
was riding along in all his splendour on the back of his elephant, when he
heard the Bodhisatta's shout of triumph. " Here's a man," said the king,
" who is proclaiming that he has conquered. I wonder whom he has
conquered. Go, bring him before me."

So the Bodhisatta was brought before the king, who said to him, " My
good man, I am a conqueror myself ; I have j ust won a battle and am on
my way home victorious. Tell me whom you have conquered." " Sire,"
said the Bodhisatta, " a thousand, yea, a hundred thousand, such victories
as yours are vain, if you have not the victory over the Lusts within your-
self. It is by conquering greed within myself that I have conquered my
Lusts." And as he spoke, he gazed upon the great river, and by duly
concentrating all his mind upon the idea of water, won Insight. Then by
virtue of his newly-won transcendental powers, he rose in the air, and,
seated there, instructed the King in the Truth in this stanza : —

The conquest that by further victories
Must be upheld, or own defeat at last,
Ls vain ! True conquest lasts for evermore !

[314] Even as he listened to the Truth, light shone in on the king's
darkness, and the Lusts of his heai't were quenched ; his heart was bent
on renouncing the world ; then and there the lust for royal dominion
passed away from him. " And where will you go now?" said the king to
the Bodhisatta. "To the Himalayas, sire; there to live the anchorite's
life." " Then I, too, will become an anchorite," said the king ; and he
departed with the Bodhisatta. And with the king there departed also the
whole army, all the brahmins and householders and all the common folk,
— in a word, all the host that was gathered there.

Tidings came to Benares that their king, on hearing the Truth preached
by the Spade Sage, was fain to live the anchorite's life and had gone forth
with all his host. "And what shall we do here?" cried the folk of Benares.
And thereupon, from out that city which was twelve leagues about, all the
inhabitants went forth, a train twelve leagues long, with whom the Bodhi-
satta passed to the Himalayas.

Then the throne of Sakka, King of Devas, became hot beneath him '.
Looking out, he saw that the Spade Sage was engaged upon a Great

^ Only the merits of a good man struggling with adversity could thus appeal to the
mercy-seat of the Archangel.

No. 70. 171

Renunciation'. Marking the numbers of his following, Indra took thought
how to house them all. And he sent for Vissakamma, the architect of the
Devas, and spoke thus: — "The Spade Sage is engaged upon a Great
Renunciation, [315] and quarters must be found for him. Go you to the
Himalayas, and thei-e on level ground fashion by divine power a hermit's
demesne thirty leagues long and fifteen broad."

" It shall be done, sire," said Vissakamma. And away lie went, and
did what he was bidden,

(What follows is only a summary ; the full details will b(; given in the
Hatthipala-jataka", which forms one narrative with this.) Vissakamma
caused a hermitage to arise in the hermit's demesne ; drove away all the
noisy beasts and birds and fairies ; and made in each cardinal direction a
path just broad enough for one person to pass along it at a time. This
done, he betook himself to his own abode. The Spade Sage with his host
of people came to the Himalayas and entered the demesne which Indra
had given and took possession of the house and furniture which Vissa-
kamma had created for the hermits. First of all, he renounced the world
himself, and afterwards made the people renounce it. Then he portioned
out the demesne among them. They abandoned all their sovereignty, which
rivalled that of Sakka himself; and the whole thirty leagues of the
demesne were filled. By due performance of all the other^ rites that
conduce to Insight, the Spade Sage developed perfect good-will within
himself, and he taught the people how to meditate. Hereby they all
won the Attainments, and assured their entry thereafter into the Brahma-
Realm, whilst all who ministered to them qualified for entry thereafter
into the Realm of Devas.

"Thus, Brethren," said the Master, "the heart, when passion holds it fast, is
hard to release. When the attributes of greed spring up within it, they are hard
to chase away, and even persons so wise and good as the above are thereby
rendered witless." His lesson ended, he preached the Truths, at the close
whereof some won the First, some the Second, and some the Third Path, whilst
others again attained to Arahatship. Further, the blaster shewed the con-
nexion and identified the Birth by saying, "Ananda was the king of those
days, the Buddha's followers were the followers, and I myself the Spade Sage."

1 It is only when a future Buddha renounces the world for the religious Hfe, that
his ' going forth ' is termed a Great Kenunciation. Of. p. 61 of Vol. i. of FausboU's
text as to Gotama's ' going forth.'

^ No. 509, — where, however, no further details are vouchsafed.

^ As shewn above, he had already arrived at Insight through tlie idea of water.

172 Tkc Jataka. Book 1.

No. 71.

VAUANA-JATAKA.

[;5I(;] '■'■Learn tinm from him." — Tlii.s .story was told hy tlic M;i.stcr while at
•h^tiivaiia, al)out tlio Elder named 'J'i.ssa the Squire's Son. Tradition say.s that
one day tlnrty young gentle)nen of Savatthi, who were all friends of one another,
took [)erl'unie.s and liower.s and rol>es, and .set out with a large retinue to Jeta-
vana, in order to hear the Master preach. Arrived at Jctavana, they sat awhile
in the several enclosures— in the enclosure of the Iron-wood trees, in the
enclosure of the Sfd-trees, and so forth,- till at evening the Master passed from
his fragrant sweet-smelling piifimied chamlier to the Hall of Trutii and took his
seat on the gorgeous liuddiia-seat. Then, with their following, these young men
went to the Hall of Trutii, made an oliering of perfunu^s and flowers, bowed
down at his feet those blessed feet that were glorious as full-hlown lotus-llowers,
and luiro impi'inted on the sole the Wheel! — and, taking their seats, listened
to the Truth, 'i'lien the thought came into their minds, "J^et us take the vows,
.so far as we understand the Truth [ireaeheil !>} tlie Master." Accordingly, when
the Jjlessed One left the JIall, they ap[)roaclied him and with duo oheisant-c
asked to he admitted to the lirotheriiood ; and the Master admitted them to the
brotherhood. VVimiing the favour of their teachers and directors they received
full lirotherhood, and after li\e years' residence with their teachers and dii'ectors,
by wiiich time they had got l)y heai't the two Abstracts, had come to know what
was proper and what was improper, had leai'nt the three moiles of e.\pressing
thanks, and had stitched and dyad robes. At this stage, wisliing to embrace the
ascetic life, they obtained the consent of their teachers and directors, and
ai)proached the blaster. Jiowing before him they took their seats, saying, "Sir,
we are troubled by the round of existence, dismayed by birth, decay, disease, and
dcatii ; give us a theme, by thinking on which we may get free from the elements
whicli occasion existence." The Master tin-ned over in his mind the eight and
thirty themes of thought, and therefrom selected a suitable one, which he
expounded to them. And then, after getting tiieir theme from the IVIaster, they
bowed and witli a ceremonious farewell i)assed from his presence to their cells,
and after gazing on their teachcns and directors went forth with bowl and rolx;
to cml)race tlici asietii'. life.

Now amongst them was a Brother named the Elder Tissa the Squire's Son,
a weak and irresolute man, a slave to the pleasures of tlie taste. Thought he to
himself, "1 shall never be able to live in the forest, to strive with .strenuous
effort, and subsist on doles of food. What is the gooil of my going? I will turn
back." And so he gave up, and after accompanying those Jirothers some way he
turned back. As to the other Brothers, they came in the ccnirse of their alms-
pilgrimage tlir<nigh Ko.sala to a certain border-village, [-517] hard by which in a
wooded spot tiiey kept the Jlainy-.season, and by three months' .striving and
wrestling got the germ of Discernment and won Arahat.ship, making the earth
shout for joy. At the end of the Itainy-season, after celebrating the Bavarana
festival, they .set out thence to announce to the Ma.stcr the attainments they
had won, and, coming in due cour.se to Jetavana, laid aside their bowls and
robes, paid a visit to their teachers and directors, and, being an.xious to sec the
JMe.ssed One, went to him and with due obei.sancc took their seats. The Master
greeted them kindly and they aimounced to the Bl('s.sed One the attainments
they had won, receiving praise froni him. Hearing the Master speaking in their
praise, the Elder Tis,sa the Squire's Son was lillcd with a desire to live the life
of a recluse all by himself. I^ikewi.sc, those other Jirothers asked and received
the Master's pernnssion to return to dwell in that self-same spot in the forest.
And with due obeisance they went to their cells.

No. 71. 173

Now tho Elder Ti.s.sa the Squire's Son that very iii^ht was inflated with a
yearninf^ to })egiii liis austerities at once, and wliilst ])rai;tising witli excessive
zeal and ardour the methods of a rechise and sleeping in an uprij^dit posture hy
the side of his plaidc-hed, soon after tlie nii(hlle watch of the nigiit, round lie
turned and down he fell, hi-eakin^' his thigh-hone; and severe ])ains set in, so
that the oth(!r Brothers had to luu'se him and were dcsharred from J^oing.

Accordint^ly, wIkmi they a,])peai'ed at the hour for waitinj^ on tlie liuddha, he
asked them whether they h.id not yesterday askt^l his leave to start to-day.

"Yes, sir, we did; hut our fi-iend the Klder Tissa the S(piii'e's Son, while
rehearsing the metiiods of a nn-luse with gi'eat vigour but out of sc^ason, (h'opjied
oft' to slee]) and fell over, breaking his thigh ; and that is why our departure has
been thwarted." "This is not tlie first time, Brethren," said the Mastc^r, "that
this man's backsliding has caused him to strive with unseasonable zeal, and
thereby to delay your depai'ture ; he delaycil your d(!parture in the past also."
And hereupon, at their retpiest, ho told tliis stoiy of the past.

Once on a time at Takkasila in the king<lom of CJandliara tlui iJodhisatta
was a teacher of world-wide fame, witli 500 young bralnnins as pupils.
One day thes(! pu))ils set out for thi^ forest to gatluM' firewood for tluiir
master, and busied themselves in gathering sticks. Amongst tlieni was a
lazy fellow who canK^ on a huge forest tree, which he imagined to be dry
and rotten. So he thought that lu; could safely indulge in a nap fiist, and
at the last moment climb up [31H] and break some branches off to carry
home. Accordingly, lie spread out his outer robe and fell asl(;ep, snoring
loudly. All the otluir young brahmins were on their way home; with their
wood tied up in faggots, when th(!y came upon the slec^pei-. Jfaving
kicked him in the back till he awokt;, they left him and went their way.
He sprang to his feet, and rubbed his eyes for a tini(!. Then, still half
asleep, lu; Ijegan to climlt the tree. But one Itranch, which he was
tugging at, snapped off short; and, as it sprang uj), the end struck him in
the ey(!. Clapping nne hand ovc^r his wounded eye, Ik; gathered gi'een
boughs with th'' other. Then climbing down, he coided his faggot, and
after hurrying away honx! with it, flung his green wood on tin; top of tln^
others' faggots.

That same day it chanced that a country family invited tlu^ master to
visit them on the niori-ow, in ordf^r that they might givf^ him a brahmin-
feast. And so th(i mastf^r called his ])upils together, and, t(^lling tlnsm of th(i
journey they would have to mak(! to the village on tluf morrow, said tlu^y
could not go fasting. "So have some rice-gruel made early in tlui
morning," said he ; " and eat it bcifore starting. There you will have food
given you for yourselves and a portion for me. Bring it all honu; with
you."

Ho they got up early next morning and i-oused a maid to get them
their breakfast nsady b(rtimes. And off she went for wood to light tin; fir((.
The green wood lay on the to[) of the stack, and she laid her fire with it.
And she blew and blew, hut could not get her tire to burn, and at last the

174 The Jataka. Book I.

sun «ot up. "It's broad daylight now," said they, "and it's too late to
start." And they went off to their master.

" What, not yet on your way, my sons 1 " said he. " No, sir ; we have
not started." " Why, pray ? " " Because that lazy so-and-so, when he
went wood-gathering with us, lay down to sleep under a forest-tree ; and,
to make up for lost time, he climbed up the tree in such a hurry that he
hurt his eye and brought home a lot of green wood, which he threw on the
top of our faggots. So, when the maid who was to cook our rice-gruel
went to the stack, she took his wood, thinking it would of course be dry ;
and no fire could she light before the sun was up. And this is what
stopped our going."

Hearing what the young brahmin had done, the master exclaimed that
a fool's doings had caused all the mischief, and repeated this stanza :

[319] Learn thou from him who tore green branches down,
That tasks deferred are wrought in tears at last.

Such was the Bodhisatta's comment on the matter to his pupils ; and at
the close of a life of charity and other good works he passed away to fare
accoi'dina: to his deserts.

Said the Master, "This is not the first time, Brethren, that this man has
thwarted you ; he did the like in the past also." His lesson ended, he shewed
the connexion and identified the Birth by saying, "The Brother who has broken
his thigh was the yomig bi-ahmin of those days who hiu-t his eye ; the Buddha's
followers were the rest of the young brahmins ; and I myself was the brahmin
their master."

No. 72.

SiLAVANAGA-JATAKA.

^^Ingratitude lacks more.'" — This story was told by the Master while at the
Bamboo-gi-ove about Devadatta. The Brethren sat in the Hall of Truth, saying,
"Sirs, Devadatta is an ingrate and does not recognise the virtues of the Blessed
One." Returning to the Hall, the Master asked what topic they were discussing,
and was told. "This is not the first time, Brethren,^' said he, "that Devadatta
has proved an ingrate ; he was just the same in bygone days also, and he has
never known my virtues." And so saying, at their request he told this story of
the past.

No. 72. 175

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was conceived by an elephant in the Himalayas. When born,
he was white all over, like a mighty mass of silver. Like diamond balls
were his eyes, like a manifestation of the five brightnesses'; red was his
mouth, like scarlet cloth ; like silver flecked with red gold was his trunk ;
and his four feet were as if polished with lac. Thus his person, adorned
with the ten perfections, was of consunirnate beauty. When he grew up, all
the elephants of the Himalayas in a body [320] followed him as their
leader. Whilst he was dwelling in the Himalayas with a following of
80,000 elephants, he became aware that there was sin in the herd. So,
detaching himself from the rest, he dwelt in solitude in the forest, and the
goodness of his life won him the name of Grood King Elephant.

Now a forester of Benares came to the Himalayas, and made his way
into that forest in quest of the implements of his craft. Losing his
bearings and his way, he roamed to and fro, stretching out his arms in
despair and weeping, with the fear of death before his eyes. Hearing the
man's cries, the Bodhisatta was moved with compassion and resolved to
help him in his need. So he approached the man. But at sight of the
elephant, off ran the forester in great terror^. Seeing him run away, the
Bodhisatta stood still, and this brought the man to a standstill too. Then
the Bodhisatta again advanced, and again the forester ran away, halting
once more when the Bodhisatta halted. Hereupon the truth dawned on
the man that the elephant stood still when he himself ran, and only
advanced when he himself was standing still. Consequently he concluded
that the creature could not mean to hurt, but to help him. So he valiantly
stood his ground this time. And the Bodhisatta drew near and said,
" Why, friend man, are you wandering about here lamentiugl"

"My lord," replied the forester, "I have lost my bearings and my way,
and fear to perish."

Then the elephant brought the man to his own dwelling, and there
entertained him for some days, regaling him with fruits of every kind.
Then, saying, " Fear not, friend man, I will bring you back to the haunts
of men," the elephant seated the foi*ester on his back and brought him to
where men dwelt. But the ingrate thought to himself, that, if questioned,
he ought to be able to reveal everything. So, as he travelled along on the
elephant's back, he noted the landmarks of tree and hill. At last the
elephant brought him out of the forest and set him down on the high I'oad
to Benares, saying, " There lies your road, friend man : Tell no man,
whether you are questioned or not, of the place of my abode." And with
this leave-taking, the Bodhisatta made his way back to his own abode.

Arrived at Benares, the man came, in the course of his walks through

^ This is applied to a Bodhisatta's eyes in Jat. vol. iii. 344, 9.
^ A solitary elephant, or ' rogue,' being dangerous to meet.

176 The Jataka. Book I.

the city, to the ivory-workers' bazaar, where he saw ivory being worked
into divers forms and shapes. And he asked the craftsmen [321] whether
they would give anything for the tusk of a living elephant.

"What makes you ask such a question ? " was the reply, "A living
elephant'.s tusk is worth a great deal more than a dead one's."

"Oh, then, I'll bring you some ivory," said he, and off he set for
the Bodhisatta's dwelling, with provisions for the journey, and with a
sharp saw. Being asked what had brought him back, he whined out that
he was in so sorry and wretched a plight that he could not make a living
anyhow. Wherefore, he had come to ask for a bit of the kind elephant's
tusk to sell for a living ! " Certainly ; I will give you a whole tusk,"
said the Bodhisatta, "if you have a bit of a saw to cut it off with."
"Oh, I brought a saw with me, sir." "Then saw my tusks off, and take
them away with you," said the Bodhisatta. And he bowed his knees till
he was couched upon the earth like an ox. Then the forester sawed off
both of the Bodhisatta's chief tusks ! When they were off, the Bodhisatta
took them in his trunk and thus addressed the man, " Think not, friend
man, that it is because I value not nor prize these tusks that I give them
to you. But a thousand times, a hundred-thousand times, dearer to rae
are the tusks of omniscience which can ciimprehend all things. And
therefore may my gift of these to you bring me omniscience." With these
words, he gave the pair of tusks to the forester as the price of omniscience.

And the man took them off, and sold them. And when he had spent
the money, back he came to the Bodhisatta, saying that the two tusks had
only brought him enough to pay his old debts, and begging for the rest of
the Bodhisatta's ivory. The Bodhisatta consented, and gave up the rest
of his ivory after having it cut as before. And the forester went away
and sold this also. Returning again, he said, " It's no use, my lord ; I
can't make a living anyhow. So give me the stumps of your tusks."

" So be it," answered the Bodhisatta ; and he lay down as before.
Then that vile wretch, trampling upon the trunk of the Bodhisatta, that
sacred trunk which was like corded silver, and clambering upon the future
Buddha's temples, which were as the snowy crest of Mount Kelasa, — kicked
at the roots of the tusks till he had cleared the flesh away. Then he sawed
out the stumps and went his way. But scarce had the wretch passed out
of the sight of the Bodhisatta, when the solid earth, inconceivable in its
vast extent, [322] which can support the mighty weight of Mount Sineru
and its encircling peaks, with all the world's unsavoury filth and ordure,
now burst asunder in a yawning chasm, — as though unable to bear the
burthen of all that wickedness ! And straightway flames from nethermost
Hell enveloped the ingrate, wrapping him round as iii a shroud of doom,
and bore him away. And as the wretch was swallowed u|i in the bowels
of the earth, the Tree-fairy that dwelt in that forest made the region echo

No. 73. 177

with these words : — " Not even the gift of worldwide empire can satisfy
the thankless and ungrateful ! " And in the following stanza the Fairy
taught the Truth : — ■

Ingratitude lacks more, the more it gets;
Not all the world can glut its appetite.

With such teachings did the Tree-fairy make that forest re-echo. As
for the Bodhisatta, he lived out his life, passing away at last to fare
according to his deserts.

Said the Master, "This is not the first time, Brethren, that Devadatta has
proved an ingrate; he was just the same in the past also." His lesson ended, he
identified the Birth by saying, "Devadatta was the ungrateful man of those
days, Sariputta the Tree-fairy, and I myself Good King Elephant."

[JVote. Cf Milinda-panho 202, 29.]

No. 73.

SACCAMKIRA-JATAKA.

'■'■They knexv the icorld." — This story was told by the Master while at the
Bamboo-grove, about going about to kill. For, seated in the Hall of Truth, the
Brotherhood was talking of Devadatta's wickedness, saying, "Sirs, Devadatta
has no knowledge of the Master's excellence ; he actually goes about to kill
him !" Here the Master entered the Hall and asked what they were discussing.
[323] Being told, he said, "This is not the first time, Brethren, that Devadatta
has gone about to kill me; he did just the same in bygone days also." And so
saying, he told this story of the past.

Once on a time Brahmadatta was reigning in Benares. He had a son
named Prince Wicked. Fierce and cruel was he, like a scotched snake ;
he spoke to nobody without abuse or blows. Like grit in the eye was this
prince to all folk both witliin and without the palace, or like a ravening
ogre, — so dreaded and fell was he.

One day, wishing to disport himself in the river, he went with a large
retinue to the water side. And a great storm came on, and utter darkness
set in. " Hi there ! " cried he to his servants ; " take me into mid-stream,

C. J. 12

178 Tlie Jataka. Book I.

bathe me there, and then bring me back again." So they took him into
mid-stream and there took counsel together, saying, "What will the king
do to us ? Let US kill this wicked wretch here and now ! So in you go,
you pest!" they cried, as they flung him into the water. When they
made their way ashore, they were asked where the prince was, and replied,
" We don't see him ; finding the storm come on, he must have come out of
the river and gone home ahead of us."

The courtiers went into the king's presence, and the king asked where
his son was. " We do not know, sire," said they ; " a storm came on, and
we came away in the belief that he must have gone on ahead." At once
the king had the gates thi own open ; down to the riverside he went and
bade diligent search be made up and down for the missing prince. But
no trace of him could be found. For, in the darkness of the storm, he had
been swept away by the current, and, coming across a tree-trunk, had
climbed on to it, and so floated down stream, crying lustily in the agony
of his fear of drowning.

Now there had been a rich merchant living in those days at Benares,
who had died, leaving forty crores buried in the banks of that same river.
And because of his craving for riches, he was reborn as a snake at the
spot under which lay his dear treasux"e. And also in the selfsame spot
another man had hidden thirty crores, and because of his craving for
riches was re-born as a rat at the same spot. In rushed the water into
their dwelling-place ; and the two creatures, escaping by the way by which
the water rushed in, were making their way athwart the stream, when
they chanced upon the ti^ee-trunk to which the prince was clinging. [324]
The snake climbed up at one end, and the rat at the other ; and so both
got a footing with the prince on the trunk.

Also there grew on the river's bank a Silk-cotton tree, in which lived
a young parrot ; and this tree, being uprooted by the swollen waters, fell
into the river. The heavy rain beat down the parrot when it tried to fly,
and it alighted iu its fall upon this same tree-trunk. And so there were
now these four floating down stream together upon the tree.

Now the Bodhisatta had been re-born in those days as a brahmin in
the North-West country. Renouncing the world for the hermit's life on
reaching manhood, he had built himself a hermitage by a bend of the
river; and there he was now living. As he was pacing to and fro, at
midnight, he heard the loud cries of the prince, and thought thus within
himself :— "This fellow-creature must not perish thus before the eyes of
so merciful and compassionate a hermit as I am. I will rescue him from
the water, and save his life." So he shouted cheerily, "Be not afraid! Be
not afraid !" and plunging across stream, seized hold of the tree by one end,
and, being as strong as an elephant, drew it in to the bank with one long
pull, and set the prince safe and sound upon the shore. Then becoming

No. 73. 179

aware of the snake and the rat and the parrot, he carried them to his
hermitage, and there lighting a fire, warmed the animals first, as being
the weaker, and afterwards the prince. This done, he brought fruits of
various kinds and set them before his guests, looking after the animals
first and the prince afterwards. This enraged the young prince, who said
within himself, "This rascally hei'mit pays no respect to my royal birth,
but actually gives brute beasts precedence over me." And he conceived
hatred against the Bodhisatta !

A few days later, when all four had recovered their strength and the
waters had subsided, the snake bade farewell to the hermit with these
words, "Father, you have done me a great service. I am not poor, for I
have forty crores of gold hidden at a certain spot. Should you ever
want money, all my hoard shall be yours. You have only to come to the
spot and call 'Snake.'" Next the rat took his leave with a like promise
to the hermit as to his treasure, bidding the hermit come and call out
'Rat.' [325] Then the parrot bade farewell, saying, "Father, silver and gold
have I none ; but should you ever want for choice I'ice, come to where
I dwell and call out 'Parrot;' and I with the aid of my kinsfolk will give
you many waggon-loarls of rice." Last came the prince. His heart was
filled with base ingratitude and with a determination to put his benefactor
to death, if the Bodhisatta should come to visit hii7i. But, concealing his
intent, he said, "Come, father, to me when I am king, and I will bestow
on you the Four Requisites." So saying, he took his departure, and not
long after succeeded to the throne.

The desire came on the Bodhisatta to put their professions to the test ;
and first of all he went to the snake and standing hard by its abode, called
out 'Snake.' At the word the snake darted forth and with every mark
of respect said, "Father, in this place there are forty crores in gold. Dig
them up and take them all." "It is well," said the Bodhisatta; "when I
need them, I will not forget." Then bidding adieu to the snake, he went
on to where the rat lived, and called out 'Rat.' And the rat did as the
snake had done. Going next to the parrot, and calling out 'Parrot,' the
bii-d at once flew down at his call from the tree-top, and respectfully asked
whether it was the Bodhisatta's wish that he with the aid of his kinsfolk
should gather paddy for the Bodhisatta from the region round the Hima-
layas. The Bodhisatta dismissed the parrot also with a promise that, if need
arose, he would not forget the bird's offer. Last of all, being minded to
test the king in his turn, the Bodhisatta came to the royal pleasaunce, and
on the day after his arrival made his way, carefully dressed, into the city
on his round for alms. Just at that moment, the ungrateful king, seated
in all his royal splendour on his elephant of state, was passing in solemn
procession round the city followed by a vast retinue. Seeing the Bodhi-
satta from afar, he thought to himself, "Here's that rascally hermit come

12—2

180 The Jdtaka. Booh I.

to quarter himself and his appetite on me. I must have his head off
before he can publish to the world the service he rendered me." With
this intent, he signed to his attendants, and, on their asking what was
his pleasure, said, "Methinks yonder rascally hermit is here to importune
me. See that the pest does not come near my person, but seize and bind
him; [326] flog him at every street-corner; and then march him out of
the city, chop off his head at the place of execution, and impale his
body on a stake."

Obedient to their king's command, the attendants laid the innocent
Great Being in bonds and flogged him at every street-corner on the way
to the place of execution. But all their floggings failed to move the
Bodhisatta or to wring from him any cry of "Oh, my mother and father !"
All he did was to repeat this Stanza : —

They knew the world, who framed this proverb true —
'A log pays better salvage than some men.'

These lines he repeated wherever he was flogged, till at last the wise
among the bystanders asked the hermit what service he had rendered
to their king. Then the Bodhisatta told the whole story, ending with
the words, — "So it comes to pass that by rescuing him from the torrent I
brought all this woe upon myself. And when I bethink me how I have
left unheeded the words of the wise of old, I exclaim as you have heard."

Filled with indignation at the recital, the nobles and brahmins and all
classes with one accord cried out, "This ungrateful king does not recognise
even the goodness of this good man who saved his majesty's life. How
can we have any profit from this king ] Seize the tyrant ! " And in
their anger they rushed upon the king from every side, and slew him
there and then, as he rode on his elephant, with arrows and javelins and
stones and clubs and any weapons that came to hand. The corpse they
dragged by the heels to a ditch and flung it in. Then they anointed the
Bodhisatta king and set him to rule over them.

As he was ruling in righteousness, one day [327] the desire came on him
again to try the snake and the rat and the parrot; and followed by a
large retinue, he came to where the snake dwelt. At the call of 'Snake,'
out came the snake from his hole and with every mark of respect said,
"Here, my lord, is your treasure ; take it." Then the king delivered the
forty crores of gold to his attendants, and proceeding to where the rat
dwelt, called, 'Rat.' Out came the rat, and saluted the king, and gave up
its thirty crores. Placing this treasure too in the hands of his attendants,
the king went on to where the parrot dwelt, and called 'Parrot.' And in
like manner the bird came, and bowing down at the king's feet asked
whether it should collect rice for his majesty, " We will not trouble you,"
said the king, "till rice is needed. Now let us be going." So with the

No. 74. 181

seventy crores of gold, and with the rat, the snake, and the parrot as well,
the king journeyed back to the city. Here, in a noble palace, to the state-
story of which he mounted, he caused the treasure to be lodged and
guarded • he had a golden tube made for the snake to dwell in, a crystal
casket to house the rat, and a cage of gold for the parrot. Every day too
by the king's command food was served to the three creatures in vessels of
gold, — sweet parched-corn for the parrot and snake, and scented rice for
the rat. And the king abounded in charity and all good works. Thus in
harmony and goodwill one with another, these four lived their lives ; and
when their end came, they passed away to fare according to their deserts.

Said the Master, "This is not the first time, Brethren, that Devadatta has
gone about to kill me ; he did the like in the past also." His lesson ended, he
shewed the connexion and identified the Birth by saying, " Devadatta was King
Wicked in those days, Siiriputta the snake, Moggallana the rat, Ananda the parrot,
and I myself the righteous King who won a kingdom."

No. 74.

RUKKHADHAMMA-JATAKA.

" United, forest-like." — This story was told by the Master while at Jetavana,
about a quarrel concerning water which had brought woe upon his kinsfolk.
Knowing of this, he passed through the air, sat cross-legged above the river
Rohinl, and emitted rays of darkness, startling his kinsfolk. Then descending
from mid-air, he seated himself on the river-bank and told this story with refer-
ence to that quarrel. (Only a summary is given here; the full details will be
related in the Kunala-jataka'.) But on this occasion the Master addressed his
kinsfolk, [.328] saying, " It is meet, sire, that kinsfolk should dwell together in
concord and unity. For, when kinsfolk are at one, enemies find no opportunity.
Not to speak of human beings, even sense-lacking trees ought to stand together.
For in bygone days in the Himalayas a tempest struck a Sill-forest ; yet,
because the trees, shrubs, bushes, and creepers of that forest were interlaced one
with another, the tempest could not overthrow even a single tree but passed
harmlessly over their heads. But alone in a courtyard stood a mighty tree ; and
though it had many stems and branches, yet, because it was not miited with
other trees, the tempest uprooted it and laid it low. Wherefore, it is meet that
you too should dwell together in concord and unity." And so saying, at their
request he told this story of the past.

1 No. 536.

X82 The Jataka. Book I.

Once on a time when Brahmadatta was reigning in Benares, the
6rst King Vessavana^ died, and Sakka sent a new king to reign in his
stead. After the change, the new King Vessavana sent word to all trees
and shrubs and bushes and plants, bidding the tree-fairies each choose out
the abode that liked them best. In those days the Bodhisatta had come
to life as a tree-fiiiry in a Sal-forest in the Himalayas. His advice to his
kinsfolk in choosing their habitations was to shun trees that stood alone
in the open, and to take up their abodes all round the abode which he
had cliosen in that Sal-forest. Hereon the wise tree-fairies, following the
Bodliisatta's advice, took up their quarters round his tree. But the
foolish ones said, — "Why should we dwell in the forest? let us rather
seek out the haunts of men, and take uj) our abodes outside villages,
towns, or capital cities. For fairies who dwell in such places receive
the richest offerings and the greatest worship." So they departed to the
haunts of men, and took up their abode in certain giant trees which grew
in an open space.

Now it fell out upon a day that a mighty tempest swept over the
country. Naught did it avail the solitary trees that years had rooted
them deep in the soil and that they were the mightiest trees that grew.
Their brandies snai)ped ; their stems were broken ; and they themselves
were uprooted and flung to earth by the tempest. But when it broke on
the Sal-forest of interlacing trees, its fury was in vain ; for, attack where
it might, not a tree could it overthrow.

The forlorn fairies whose dwellings were destroyed, took their children
in their arms and journeyed to the Himalayas. There they told their
sorrows to the fairies of the Sal-forest, [329] who in turn told the Bodhi-
satta of their sad return. "It was because they hearkened not to the
words of wisdom, that they have been brought to this," said he ; and he
unfolded the truth in this stanza : —

United, forest-like, should kinsfolk stand ; •
The storm o'erthrows the solitary tree.

So spake the Bodhisatta ; and when his life was spent, he passed away
to fare according to his deserts.

. ^J^^ ^^® Master went on to say, " Thus, sire, reflect how meet it is that
kinsfolk at any rate should be united, and lovingly dwell together in concord and
unity." His lesson ended, the Master identified the Birth by saying, " The Buddha's
followers were the fairies of those days, and I myself the wise fairy."

^ A name of Kuvera.

No. 75. 183

No. 75.

MACCHA-JATAKA.

" Pajjunna, thunder ! " — This story the Master told while at Jetavana, about
the rain he caused to fall. For in those days, so it is said, there fell no rain in
Kosala ; the crops withered ; and everywhere the ponds, tanks, and lakes dried
up. Even the pool of Jetavana by the embattled gateway of Jetavana gave out ;
and the fish and tortoises buried themselves in the mud. Then came the crows
and hawks with their lance-like beaks, and busily picked them out writliing and
wriggling, and devoured them.

As he marked how the tishes and the tortoises were being destroyed, the
Master's heart was moved with compassion, and he exclaimed, — "This day [330]
must I cause rain to fall." So, when the night grew day, after attending to his
bodily needs, he waited till it was the proper hour to go the round in quest of
alms, and then, girt round by a host of the Brethren, and perfect with the
perfection of a Buddha, he went into Savatthi for alms. On his way back to the
monastery in the afternoon from his round for alms in Savatthi, he stopped upon
the steps leading down to the tank of Jetavana, and thus addressed the Elder
Ananda: — "Bring me a bathing-dress, Ananda ; for I would bathe in the tank of
Jetavana." " But surely, sir," replied the Elder, '' the water is all dried up, and
only mud is left." "Great is a Buddha's power, Ananda. Go, bring me the
bathing-dress," said the Master. So the Elder went and bi'ought the bathing-
dress, which the Master donned, using one end to go round his waist, and
covering his body up with the other. So clad, he took his stand upon the tank-
steps, and e.\claimed, — " I would fain bathe in the tank of Jetavana."

That instant the yellow-stone throne of Sakka grew hot beneath him, and he
sought to discover the cause, llealising what was the matter, he summoned the
King of the Storm-Clouds, and said, " The Master is standing on the steps of the
tank of Jetavana, and wishes to bathe. Make haste and pour down rain in a
single toiTent over all the kingdom of Kosala." Obedient to Sakka's command,
the King of the Storm-Clouds clad himself in one cloud as an under garment,
and another cloud as an outer garment, and chaunting the rain-song i, he darted
forth eastward. And lo ! he appeared in the east as a cloud of the bigness of a
threshing-floor, which grew and grew till it was as big as a hundred, as a
thousand, threshing-floors ; and he thundered and lightened, and bending down
his face and mouth deluged all Kosala with torrents of rain. Unbroken was the
downpour, quickly filling the tank of Jetavana, and stopping only when the
water was level with the topmost step. Then the Master bathed in the tank,
and coming up out of the water donned his two orange-coloured cloths and his
girdle, adjusting his Buddha-robe around him so as to leave one shoulder bare.
In this guise he set forth, surrounded by the Brethren, and passed into his
Perfumed Chamber, fragrant with sweet-smelling flowers. Here on the Buddha-
seat he sate, and when the Brethren had performed their duties, he rose and
exhorted the Brotherhood from the jewelled steps of his throne, and dismissed
them from his presence. Passing now within his own sweet-smelling odorous
chamber, he stretched himself, lion-like, upon his right side.

At even, the Brethren gathered together in the Hall of Truth, and dwelt on
the forbearance and loving-kindness of the Master. "When the crops were
withering, when the pools were drying up, and the fishes and tortoises were in
grievous plight, then did he in his compassion come forth as a saviour. Donning
a bathing-dress, he stood on the steps of the tank of Jetavana, and in a little

1 In the J. E. A. S. (New Series) 12, 286, is given a Megha-sutra.

184 The Jataha. Book I.

space made the rain to pour down from the heavens till it seemed like to over-
whelm all Kosala with its torrents. And by the time he returned to the Monastery,
he had freed all alike from their tribulations both of mind and body."

[331] So ran their talk when the Master came forth from his Perfumed Cham-
ber into the Hall of Truth, and asked what was their theme of conversation ; and
they told him. "This is not the first time. Brethren," said the Master, "that
the Blessed One has made the rain to fall in the hour of general need. He did
the like when born into the brute-creation, in the days when he was King of the
Fish." And so saying, he told this story of the past : —

Once on a time, in this self-same kingdom of Kosala and at Savatthi
too, there was a pond where the tank of Jetavana now is, — a pond fenced
in by a tangle of climbing plants. Therein dwelt the Bodhisatta, who
had come to life as a fish in those days. And, then as now, there was a
drought in the land ; the crops withered ; water gave out in tank and
pool ; and the fishes and tortoises buried themselves in the mud. Like-
wise, when the fishes and tortoises of this pond had hidden themselves in
its mud, the crows and other birds, flocking to the spot, picked them out
with their beaks and devoured them. Seeing the fate of his kinsfolk, and
knowing that none but he could save them in their hour of need, the
Bodhisatta resolved to make a solemn Profession of Goodness, and by its
efficacy to make rain fall from the heavens so as to save his kinsfolk from
certain death. So, parting asunder the black mud, he came forth, — a
mighty fish, blackened with mud as a casket of the finest sandal-wood
which has been smeared with collyrium. Opening his eyes which w^ere as
washen rubies, and looking up to the heavens he thus bespoke Pajjunna,
King of Devas, — "My heart is heavy within me for my kinsfolk's sake,
my good Pajjunna. How comes it, pray, that, when I who am righteous am
distressed for my kinsfolk, you send no rain from heaven? For I, though
born where it is customary to prey on one's kinsfolk, have never from my
youth up devoured any fish, even of the size of a grain of rice ; nor have
I ever robbed a single living creature of its life. By the truth of this my
Protestation, I call upon you to send rain and succour my kinsfolk."
Therewithal, he called to Pajjunna, King of Devas, as a master might
call to a servant, in this stanza : — [332]

Pajjunna, thunder ! Baflae, thwart, the crow !
Breed sorrow's pangs in him ; ease me of woe !

In such wise, as a master might call to a servant, did the Bodhisatta
call to Pajjunna, thereby causing heavy rains to fall and relieving
numbers from the fear of death. And when his life closed, he passed
away to fare according to his deserts.

No. 76. 185

" So this is not the first time, Brethren," said the Master, " that the Blessed
One has caused the rain to fall. He did the like in bygone days, when he was a
fish." His lesson ended, he identified the Birth by saying, "The Buddha's
disciples were the fishes of those days, Ananda was Pajjunna, King of Devas, and
I myself the King of the Fish."

[Note. Cf. Cixriya-pitaka (P. T. S. edition) page 99.]

No. 76.

ASAMKIYA-JATAKA.

" TTie village breeds no fear in me." — This story was told by the Master while
at Jetavaua, about a lay-brother who lived at Savatthi. Tradition says that this
man, who had entered the Paths and was an earnest believer, was once journey-
ing along on some business or other in the company of a leader of a caravan ; in
the jungle the carts were iniyoked and a laager was constructed ; and the good
man began to pace up and down at the foot of a certain tree hard by the
leader.

Now five hundred robbers, who had watched their time, had surrounded the
spot, armed with bows, clubs, and other weapons, with the object of looting the
encampment. [333] Still unceasingly that lay-brother paced to and fro. " Surely
that must be their sentry," said the robbers when they noticed him ; " we will
wait till he is asleep and then loot them." So, being unable to surprise the
camp, they stopped where they were. Still that lay-brother kept pacing to and
fro, — all through the first watch, all through the middle watch, and all through
the last watch of the night. When day dawned, the robbers, who had never had
their chance, threw down the stones and clubs which they had brought, and
bolted.

His business done, that lay-brother came back to Savatthi, and, approaching
the Master, asked him this question, " In guarding themselves. Sir, do men prove
guardians of others 1 "

" Yes, lay-brother. In guarding himself a man guards others ; in guarding
others, he guards himself."

" Oh, how well-said, sir, is this utterance of the Blessed One ! When I was
joiu-neying with a caravan-leader, I resolved to guard myself by pacing to and
fro at the foot of a tree, and by so doing I guarded the whole caravan."

Said the Master, " Lay-brother, in bygone days too the wise and good guarded
others whilst guarding themselves." And, so saying, at the lay-brother's rec^uest
he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta came to life as a brahmin. Arriving at yeai'S of discretion,
he became aware of the evils that spring from Lusts, and so forsook the

186 The Jdtaka. Book I.

world to live as a recluse in the country round the Himalayas. Need of
salt and vinegar having led him to make a pilgrimage for alms through
the countryside, he travelled in the course of his wanderings with a
merchant's caravan. When the caravan halted at a certain spot in the
forest, he paced to and fro at the foot of a tree, hard by the caravan,
enjoying the bliss of Insight.

Now after supper five hundred robbers surrounded the laager to
plunder it; but, noticing the ascetic, they halted, saying, "If he sees us,
he'll give the alarm ; wait till he drops off to sleep, and then we'll plunder
them." But all through the livelong night the ascetic continued to
pace up and down ; and never a chance did the robbers get ! So they
flung away their sticks and stones and shouted to the caravan-folk ; — "Hi,
there ! you of the caravan ! If it hadn't been for that ascetic walking about
under the tree, we'd have plundered the lot of you. Mind and fete him
tomorrow!" And so saying, they made off. When the night gave place to
light, the people saw the clubs and stones which the robbers had cast away,
[334] and came in fear and treml>liug to ask the Bodhisatta with respectful
salutation whether he had seen the robbers. "Oh, yes, I did, sirs," he
replied. "And were you not alarmed or afraid at the sight of so many
robbers 1" "No," said the Bodhisatta; "the sight of robbers causes what
is known as fear only to the rich. As for me,— I am penniless ; why
should I be afraid 1 Whether I dwell in village or in forest, I never have
any fear or dread." And thei-ewithal, to teach them the Truth, he
repeated this stanza ; —

The village breeds no fear in me ;

No forests me dismay.
I've won by love and charity

Salvation's perfect way.

When the Bodhisatta had thus taught the Truth in this stanza to the
people of the caravan, peace filled their hearts, and they shewed him
honour and veneration. All his life long he developed the Four Excellences,
and then was re-born into the Brahma Realm.

His lesson ended, the Master shewed the connexion and identified the Birth
by saying, "The Buddha's followers were the caravan-folk of those days, and I
the ascetic."

No. 77. 187

No. 77.

MAHASUPINA-JATAKA.

'■'■ Bulls first, and trees." — This story was told by the Master while at Jetavana
about sixteen wonderful dreams. For in the last watch of one night (so tra-
dition says) the King of Kosala, who had been asleep all the night, dreamed
sixteen great dreams, [335] and woke up in great fright and alarm as to what
they might portend for him. So strong was the fear of death upon him that he
could not stir, but lay there huddled up on his bed. Now, when the night grew
light, his brahmins and chaplains came to him and with due obeisance asked
whether his majesty had slept well.

"How could I sleep well, my directors?" answered the king. "For just at
daybreak I dreamed sixteen wonderful dreams, and I have been in terror ever
since ! Tell me, my directors, what it all means."

"We shall be able to judge, on hearing them."

Then the king told them his dreams, and asked what those visions would
entail upon him.

The brahmins fell a- wringing their hands! "Why wring your hands,
brahmins?" asked the king. "Because, sire, these are evil dreams." "What
will come of them?" said the king. "One of three calamities, — harm to your
kingdom, to your life, or to your riches." "Is there a remedy, or is there not?"
"Undoubtedly these dreams in themselves are so threatening as to be without
remedy ; but none the less we will tind a remedy for tliem. Otherwise, what
boots our much study and learning?" "What then do you propose to do to
avert the evil?" "Wherever four roads meet, we would offer sacrifice, sire."
"J\Iy directors," cried the king in his terror, "my life is in your hands; make
haste and work my safety." "Large sums of money, and large supplies of food
of every kind will be ours," thought the exultant brahmins; and, bidding the
king have no fear, they departed from the palace. Outside the town they dug a
sacriticial pit and collected a host of fourfooted creatures, perfect and without
blemish, and a multitude of birds. But still they discovered something lacking,
and back they kept coming to the king to ask for this that and the other. Now
their doings were watched by Queen Mallika, who came to the king and asked
what made these brahmins keep coming to him.

"I envy you," said the king; "a snake in your ear, and you not to know of
it!" "What does your majesty mean?" "I have dreamed, oh such unlucky
dreams ! The brahmins tell me they point to one of three calamities ; and they
are anxious to ofl'er sacrifices to avert the evil. And this is what brings them
here so often." "But has your majesty consulted the Chief Brahmin both of this
world and of the world of devas?" "Who, pray, may he be, my dear?" asked the
king. "Know you not that chiefest personage of all the world, the all-knowing
and pure, the spotless master- brahmin? Surely, he, the Blessed One, will under-
stand your dreams. Go, ask him." "And so I will, my queen," said the king.
And away he went to the monastery, saluted the Master, and sat down. "What,
pray, brings your majesty here so early in the morning?" asked the Master in
his sweet tones. "Sir," said the king, "just before daybreak [336] I dreamed
sixteen wonderful dreams, which so terrified me that I told them to the
brahmins. They told me that my dreams boded evil, and that to avert the
threatened calamity they must offer sacrifice wherever foiu* roads met. And so
they are busy with their preparations, and many living creatures have the fear
of death before their eyes. But I pray you, who are the chiefest personage in
the world of men and devas, you into whose ken comes all possible knowledge of
things past and present and to be, — I pray you tell me what will come of my
dreams, 0 Blessed One."

The Jataka. Book I.

"True it is, sire, that there is none other save me, who can tell what your
dreams signify or what will come of them. I will tell you. Only tirst of all
relate to me your dreams as they appeared to you."

" I will, sir," said the king, and at once began this list, following the order of
the dreams' appearance : —

Bulls first, and trees, and cows, and calves,

Horse, dish, she-jackal, waterpot,

A pond, raw rice, and sandal-wood,

And gourds that sank, and stones that swam*,

With frogs that gobbled up black snakes,

A crow with gay-plumed retiime,

And wolves in panic-fear of goats !

"How was it, sir, that I had the following one of my dreams? Methought,
four black bulls, like collyrium in hue, came from the four cardinal directions to
the royal courtyard with avowed intent to fight ; and people flocked together to
see the bull-fight, till a great crowd had gathered. But the bulls only made a
show of fighting, roared and bellowed, and finally went oflf without fighting at all.
This was my first dream. What will come of it /"

"Sire, that dream shall have no issue in your days or in mine. But here-
after, when kings shall be niggardly and unrighteous, and when folk shall be un-
righteous, in days when the world is perverted, when good is waning and evil
waxing apace, — in those days of the world's backsliding there shall fall no rain
from the heavens, the feet of the storm shall be lamed, the crops shall wither, and
famine shall be on the laud. Then shall the clouds gather as if for rain from the
four quarters of the heavens ; there shall be haste first to carry indoors the rice
and crops that the women have sj^read in the sun to dry, for fear the harvest
should get wet ; and then with spade and basket in hand the men shall go forth
to bank up the dykes. As though in sign of coming rain, the thunder shall
bellow, the lightning shall flash from the clouds, — but even as the bulls in youi*
dream, that fought not, so the clouds shall flee away without raining. This is
what shall come of this dream. But no harm shall come therefrom to you;
[337] for it was with regard to the future that you dreamed this dream. What
the brahmins told you, was said only to get themselves a livelihood." And when
the Master had thus told the fulfilment of this dream, he said, "Tell me your
second dream, sire."

"Sir," said the king, "my second dream was after this manner: — Methought
little tiny trees and shrubs burst through the soil, and when they had gi-own
scarce a span or two high, they flowered and bore fruit I This was my second
dream ; what shall come of it?"

"Sire," said the Master, "this dream shall have its fulfilment in days when
the world has fallen into decay and when men are shortlived. In times to come
the passions shall be strong; quite young girls shall go to live with men, and it
shall be with them after the manner of women, they shall conceive and bear
children. The flowers typify their issues, and the fruit their oflTspring. But
you, sire, have nothing to fear therefrom. Tell me your third dream, O great
king."

"Methought, sir, I saw cows sucking the milk of calves which they had borne
that selfsame day. This was my third dream. What shall come of it?"

" This dream too shall have its fulfilment only in days to come, when respect
shall cease to be paid to age. For in the future men, shewing no reverence for
parents or parents-in-law, shall themselves administer the family estate, and,
if such be their good pleasure, shall bestow food and clothing on the old folks,
but shall withhold their gifts, if it be not their pleasure to give. Then shall the
old folks, destitute and dependent, exist by favour of their own children, like big
cows suckled by calves a day old. But you have nothing to fear therefrom.
Tell me your fourth dream."

^ See Maha-Vira-Carita, p. 13, Mahabharata ii. 2196.

No. 77. 189

"Methought, sir, I saw men unyoking a team of draught-oxen, sturdy and
strong, and setting young steers to draw the load ; and the steers, proving un-
equal to the task laid on them, refused and stood stock-still, so that wains moved
not on their way. This was my fourth dream. What shall come of it?"

"Here again the dream shall not have its fulfilment until the future, in the
days of unrighteous kings. For in days to come, unrighteous and niggardly
kings shall shew no honour to wise lords skilled in precedent, fertile in expedient,
and able to get through business; nor shall appoint to the courts of law and
justice aged councillors of wisdom and of learning in the law. Nay, they shall
honour the very young and foolish, and appoint such to preside in the courts.
And these latter, ignorant alike of state-craft and of practical knowledge, shall
not be able to bear the burthen of their honours or to govern, but because of
their incompetence shall throw off the yoke of office. Whereon the aged and
wise lords, albeit right able to cope with all difficulties, shall keep in mind how
they were passed over, and shall decline to aid, saying: — 'It is no business of
ours; we are outsiders; let the boys of the inner circle see to it.' [338] Hence
they shall stand aloof, and ruin shall assail those kings on every hand. It shall
be even as when the yoke was laid on the young steers, who were not strong
enough for the burthen, and not upon the team of sturdy and strong draught-
oxen, who alone were able to do the work. Howbeit, you have nothing to fear
therefrom. Tell me your fifth dream."

"Methought, sir, I saw a horse with a mouth on either side, to which fodder
was given on both sides, and it ate with both its mouths. This was my fifth
dream. What shall come of it 1"

"This dream too shall have its fulfilment only in the future, in the days of
unrighteous and foolish kings, who shall appoint unrighteous and covetous men
to be judges. These base ones, fools, despising the good, shall take bribes from
both sides as they sit in the seat of judgment, and shall be filled with this two-
fold corruption, even as the horse that ate fodder with two mouths at once,
Howbeit, you have nothing to fear therefrom. Tell me your sixth dream."

"Methought, sir, I saw people holding out a well-scoured golden bowl worth
a hundred thousand pieces, and begging an old jackal to stale therein. And I
saw the beast do so. This was my sixth dream. What shall come of it?"

"This dream too shall only have its fulfilment in the future. For in the
days to come, unrighteous kings, though sprung of a race of kings, mistrusting
the scions of their old nobility, shall not honour them, but exalt in their stead
the low-born ; whereby the nobles shall be brought low and the low-boi-n raised
to lordship. Then shall the great families be brought by very need to seek to
live by dependence on the upstarts, and shall oft'er them their daughters in
marriage. And the union of the noble maidens with the low-born shall be like
unto the staling of the old jackal in the golden bowl. Howbeit, you have
nothing to fear therefrom. Tell me your seventh dream."

"A man was weaving rope, sir, and as he wove, he threw it down at his feet.
Under his bench lay a hungry she-jackal, which kept eating the rope as he wove,
but without the man knowing it. This is what I saw. This was my seventh
dream. What shall come of it?"^

"This dream too shall not have its fulfilment till the future. For in days to
come, women shall lust after men and strong drink and finery and gadding
abroad and after the joys of this world. In their wickedness and profligacy
these women shall drink strong drink with their paramours ; they shall flaunt in
garlands and perfumes and unguents; and heedless of even the most pressing of
their household duties, they shall keep watching for their paramours, even at
crevices high up in the outer wall ; aye, they shall pound up the very seed-corn
that should be sown on the morrow so as to provide good cheer ; — in all these
ways shall they plunder the store won by the hard work of their husbands in
field and byre, devouring the poor men's substance even as the hungry jackal
under the bench ate up the rope of the rope-maker as he wove it. [339] How-
beit, you have nothing to fear therefrom. Tell me your eighth dream."

J Gf. the story of Ocnus in Pausanias x. 29,

190 The Jataka. Booh I.

"Methought, sir, I saw at a palace gate a big pitcher which was full to the
brim and stood amid a nmnber of empty ones. And from the four cardinal
points, and from the four intermediate points as well, there kept coming a
constant stream of people of all the four castes, carrying water in pipkins and
pouring it into the full pitcher. And the water overflowed and ran away. But
none the less they still kept on pouring more and more water into the over-
flowing vessel, without a single man giving so much as a glance at the empty
pitchers. This was my eighth dream. What shall come of it?"

"This dream too shall not have its fulfilment until the future. For in days to
come the world shall decay; the kingdom shall grow weak, its kings shall grow
poor and niggardly ; the foremost among them shall have no more than 100,000
pieces of money in his treasury. Then shall these kings in their need set the
whole of the country-folk to work for them ;— for the kings' sake shall the toiling
folk, leaving their own work, sow grain and pulse, and keep watch and reap and
thresh and garner ; for the kings' sake shall they plant sugar-canes, make and drive
sugar-mills, and boil down the molasses; for the kings' sake shall they lay out
flower-gardens and orchards, and gather in the fruits. And as they gather in all
the divers kinds of produce they shall fill the royal garners to overflowing, not
giving so much as a glance at their own empty barns at home. Thus it shall be
like filling up the full pitcher, heedless of the quite-empty ones. Howbeit, you
have nothing to fear therefrom. Tell me your ninth dream."

" Methought, sir, I saw a deep pool with shelving banks all round and over-
grown with the five kinds of lotuses. From every side two-footed creatures and
four-footed creatures flocked thither to drink of its waters. The depths in the
middle were muddy, but the water was clear and sparkling at the margin
where the various creatui-es went down into the pool. This was my ninth dream.
What shall come of it?"

" This dream too shall not have its fulfilment till the future. For in days to
come kings shall grow unrighteous ; they shall rule after their own will and
pleasure, and shall not execute judgment according to righteousness. These
kings shall hunger after riches and wax fat on bribes ; they shall not shew mercy,
love and compassion toward their people, but be fierce and cruel, amassing
wealth by crushing their subjects like sugar-canes in a mill and by taxing them
even to the uttermost fixrthing. Unable to i)ay the oppressive tax, the people
shall fly from village and town and the like, and take refuge upon the borders of
the realm ; the heart of the land shall be a wilderness, while the borders shall
teem with people, — even as the water was muddy in the middle of the pool and
clear at the margin. Howbeit, you have nothing to fear therefrom. [340] Tell
me your tenth dream."

"Methought, sir, I saw rice boiling in a pot without getting done. By not
getting done, I mean that it looked as though it were shai-j^ly marked off and
kept apart, so that the cooking went on in three distinct stages. For part was
sodden, part hard and raw, and part just cooked to a nicety. This was my tenth
dream. What shall come of it?"

"This dream too shall not have its fulfilment till the future. For in days
to come kings shall grow unrighteous ; the people surrounding the kings shall
grow unrighteous too, as also shall brahmins and householders, townsmen, and
countryfolk; yes, all people alike shall grow unrighteous, not excepting even
sages and brahmins. Next, their very tutelary deities — the spirits to whom they
oft'er sacrifice, the spirits of the trees, and the spirits of the air — shall become
unrighteous also. The very winds that blow over the realms of these un-
righteous kings shall grow cruel and lawless ; they shall shake the mansions of
the skies and thereby kindle the anger of the spirits that dwell there, so that
they will not suffer rain to fall — or, if it does rain, it shall not fall on all the
kingdom at once, nor shall the kindly shower fall on all tilled or sown lands alike
to help them in their need. And, as in the kingdom at large, so in each several
district and village and over each separate pool or lake, the rain shall not fall at
one and the same time on its whole expanse; if it rain on the upper part, it
shall not rain upon the lower; here the crops shall be spoiled by a heavy down-

No. 77. 191

pour, there wither for very drought, and here again thrive apace with kindly
showers to water them. So the crops sown within the confines of a single
kingdom — like the rice in the one pot— shall have no uniform character.
Howbeit, you have nothing to fear therefrom. Tell me your eleventh dream."

"Methought, sir, I saw sour buttermilk bartered for precious sandal-wood,
worth 100,000 pieces of money. This was my eleventh dream. What shall
come of it?"

"This dream too shall not have its fulfilment till tlie future — in the days
when my doctrine is waning. For in days to come many greedy and shameless
Brethren shall arise, who for their belly's sake shall preach the very words
in which I inveighed against greed! Because they have deserted by reason
of their belly and have taken their stand on the side of the sectaries', they
shall fail to make their preaching lead up to Nirvana. Nay, their only
thought, as they preach, shall be by fine words and sweet voices to induce men
to give them costly raiment and the like, and to be minded to give such gifts.
Others again seated in the highways, at the street-corners, at the doors of kings'
palaces, and so forth, shall stoop to preach for money, yea for mere coined
kahapanas, half-kahapanas, padas, or masakas I^ And as they thus barter away
for food or raiment or for kahapanas and half-kahapanas my doctrine the worth
whereof is Nirvana, they shall be even as those who bartered away for sour
buttermilk precious sandal-wood worth 100,000 pieces. [341] Howbeit, you have
nothing to fear therefrom. Tell me your twelfth dream."

"Methought, sir, I saw empty pumpkins sinking in the water. What shall
come of it?"

"This dream also shall not have its fulfilment till the future, in the days of
unrighteous kings, when the world is perverted. For in those days shall kings
shew favour not to the scions of the nobility, but to the low-born only ; and
these latter shall become great lords, whilst the nobles sink into poverty. Alike
in the royal presence, in the palace gates, in the council chamber, and in the
courts of justice, the words of the low-born alone (whom the empty pumpkins
typify) shall be stablished, as though they had sunk down till they rested on the
bottom. So too in the assemblies of the Brotherhood, in the greater and lesser
conclaves, and in enquiries regarding bowls, robes, lodging, and the like, — the
counsel only of the wicked and the vile shall be considered to have saving power,
not that of the modest Brethren. Thus everywhere it shall be as when the
empty pumpkins sank. Howbeit, you have nothing to fear therefrom. Tell me
your thirteenth dream."

Hereupon the king said, "Methought, sir, I saw huge blocks of solid rock, as
big as houses, floating like ships upon the waters. What shall come of it?"

"This dream also shall not have its fulfilment before such times as those of
which I have spoken. For in those days unrighteous kings shall shew honour to
the low-born, who shall become great lords, whilst the nobles sink into poverty.
Not to the nobles, but to the upstarts alone shall respect be paid. In the royal
presence, in the council chamber, or in the courts of justice, the words of the
nobles learned in the law (and it is they whom the solid rocks typify) shall drift
idly by, and not sink deep into the hearts of men ; when they speak, the up-
stai-ts shall merely laugh them to scorn, saying, 'What is this these fellows are
saying?' So too in the assemblies of the Brethren, as afore said, men shall not
deem worthy of respect the excellent among the Brethren ; the words of such
shall not sink deep, but drift idly by, — even as when the rocks floated upon the
waters. Howbeit, you have nothing to fear therefrom. Tell me your fourteentli
dream."

"Methought, sir, I saw tiny frogs, no bigger than minute flowerets, swiftly
pursuing huge black snakes, chopping them up like so many lotus-stalks and
gobbling them up. What shall come of this?"

* Reading titthakardnaih pakhhe, as conjectured by Fausboll.

^ See Vinaya ii. 294 for the same list ; and see page 6 of Rhys Davids' " Ancient
Coins and Measures of Ceylon " in Numismata Orientalia (Tritbner).

192 TJie Jdtaha. Book I.

"This dream too shall not have its fulfilment till those days to come such as
those of which I have spoken, when the world is decaying. For then shall
men's passions be so strong, and their lusts so hot, that they shall be the thralls
of the very youngest of their wives for the time being, at whose sole disposal shall
be slaves and hired servants, oxen, buftalos and all cattle, gold and silver, and
everything that is in the house. Should the poor husband ask where the money
(say) or a robe is, at once he shall be told that it is where it is, that he should
mind his own business, and not be so inquisitive as to what is, or is not, in her
house. And therewithal in divers ways the wives with abuse and goading taunts
shall establish their dominion over their husbands, as over slaves and bond-
servants. [342] Thus shall it be like as when the tiny frogs, no bigger than
minute flowerets, gobbled up the big black snakes. Howbeit, you have nothing
to fear therefrom. Tell me your fifteenth dream."

"Methought, sir, I saw a village crow, in which dwelt the whole of the Ten
Vices, escorted by a retinue of those birds which, because of their golden sheen,
are called Royal Golden Mallards. What shall come of it?"

"This dream too shall not have its fulfilment till the future, till the reign of
weakling kings. In days to come kings shall arise who shall know nothing about
elephants or other arts, and shall be cowards in the field. Fearing to be deposed
and cast from their royal estate, they shall raise to power not their peers but
their footmen, bath-attendants, barbers, and such like. Thus, shut out from
royal favour' and unable to support themselves, the nobles shall be reduced to
dancing attendance on the upstarts, — as when the crow had Royal Golden Swans
for a retinue. Howbeit, you have nothing to fear therefrom. Tell me your
sixteenth dream."

"Heretofore, sir, it always used to be panthers that preyed on goats; but
methought I saw goats chasing panthers and devouring them — munch, munch,
munch ! — whilst at bare sight of the goats afar oft", terror-stricken wolves fled
quaking with fear and hid themselves in their fastnesses in the thickets Such
was my dream. What shall come of it?"

"This dream too shall not have its fulfilment till the future, till the reign of
unrighteous kings. In those days the low-born shall be raised to lordship and be
made royal favourites, whilst the nobles shall sink into obscurity and distress.
Gaining influence in the courts of law because of their favour with the king,
these upstarts shall claim perforce the ancestral estates, the raiment, and all the
property of the old nobility. And when these latter plead their rights before
the courts, then shall the king's minions have them cudgelled and bastinadoed
and taken by the throat and cast out with words of scorn, such as : — 'Know your
place, fools! What? do you dispute with us/ The king shall know of your
insolence, and we will have your hands and feet chopped oft' and other correctives
applied!' Hereupon the terrified nobles shall aflfirm that their own belongings
really belong to the overbearing upstarts, and will tell the favourites to accept
them. And they shall hie them home and there cower in an agony of fear.
Likewise, evil Brethren shall harry at pleasure good and worthy Brethren, till
these latter, finding none to help them, shall flee to the jungle. And this
oppression of the nobles and of the good Brethren by the low-born and by the
evil brethren, shall be like the scaring of wolves by goats. Howbeit, you have
nothing to fear therefrom. For this dream too has reference to future times
only. [343] It was not truth, it was not love for you, that prompted the
brahmins to prophesy as they did. No, it was greed of gain, and the insight
that is bred of covetousness, that shaped all their self-seeking utterances."

Thus did the Master expound the import of these sixteen great dreams,
adding,— "You, sire, are not the first to have these dreams; they were dreamed
by kings of bygone days also ; and, then as now, the brahmins found in them a
pretext for sacrifices; whereupon, at the instance of the wise and good, the
Bodhisatta was consulted, and the dreams were expounded by them of old time

1 Here the Pali interpolates the irrelevant remark that " the word hi is nothing
more than a particle."

iVo. 11. 193

in just the same manner as they have now been expounded." And so saying, at
the king's request, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born a brahmin in the North country. When he came
to years of discretion he renounced the world for a hermit's life ; he won
the higher Knowledges and the Attainments, and dwelt in the Himalaya
country in the bliss that comes from Insight.

In those days, in just the same manner, Brahmadatta dreamed these
dreams at Benares, and enquired of the brahmins concerning them. And
the brahmins, then as now, set to work at sacrifices. Amongst them was
a young brahmin uf learning and wisdom, a pupil of the king's chaplain,
who addressed his master thus: — "Master, you have taught me the Three
Vedas. Is there not therein a text that says 'The slaying of one creature
giveth not life to another"?" "My son, this means money to us, a gi-eat
deal of money. You only seem anxious to spare the king's treasury !"
"Do as you will, master," said the young brahmin; "as for me, to what
end shall I tarry longer here with you ? " And so saying, he left him, and
betook himself to the royal pleasaunce.

That selfsame day the Bodhisatta, knowing all this, thought to
himself: — "If I visit to-day the haunts of men, I shall work the deliver-
ance of a great multitude from their bondage." So, passing through the
air, he alighted in the royal jjleasaunce and seated himself, radiant as a
statue of gold, upon the Ceremonial Stone. The young brahmin drew
near and with due obeisance seated himself by the Bodhisatta in all
friendliness. Sweet converse passed ; and the Bodhisatta asked whether
the young brahmin thought the king ruled righteously. " Sir," answered
the young man, "the king is righteous himself; but the brahmins make
him side with evil. Being consulted by the king as to sixteen dreams
which he had dreamed, the brahmins clutched at the opportunity for
sacrifices [344] and set to work thereon. Oh, sir, would it not be a good
thing that you should offer to make known to the king the real import of
his dreams and so deliver great numbers of creatures from their dread?"
"But, my son, I do not know the king, nor he me. Still, if he should
come here and ask me, I will tell him." "I will bring the king, sir," said
the young brahmin ; "if you will only be so good as to wait here a minute
till I come back," And having gained the Bodhisatta's consent, he went
before the king, and said that there had alighted in the royal pleasaunce
an air-travelling ascetic, who said he would expound the king's dreams ;
would not his majesty relate them to this ascetic ?

When the king heard this, he repaired at once to the pleasaunce with
a large retinue. Saluting the ascetic, he sat down by the holy man's

c. J. 13

ID 4 The Jdtaka. Booh I.

side, and asked whether it was true that he knew what would come of his
dreams. "Certainly, sire," said the Bodhisatta ; "but first let me hear
the dreams as you dreamed them." " Readily, sir," answered the king ;
and he began as follows : —

Bulls first, and trees, and cow.s, and calves,

Horse, dish, she-jackal, water{)ot,

A pond, raw rice, and sandal-wood,

And gourds that sank, and stones that swam, —

and so forth, ending up with

And wolves in panic-fear of goats.

And his majesty went on to tell his dreams in just the same manner as
that in which King Pasenadi had described them. [345]

"Enougli," said the Great Being; "you have nothing to fear or dread
from all this." Having thus reassured the king, and having freed a great
nniltitude from bondage, the Bodhisatta again took up his position in mid-
air, whence he exhorted the king and established him in the Five
Commandments, ending with these words: — "Henceforth, O king, join
not with the brahmins in slaughtering animals for sacrifice." His teach-
ing ended, the Bodliisatta passed straight through the air to his own
abode. And the king, remaining stedfast in the teaching he had heard,
passed away after a life of alms-giving and other good works to fai*e
according to his deserts.

His lesson ended, the Master said, "You have nothing to fear from these
dreams; away with the sacrifice!" Having had the sacrifice removed, and
having saved the li\-es of a multitude of creatures, he shewed the connexion and
identified the Birth by saying, "Ananda was the king of those days, Sariputta
the young Brahmin, and I the ascetic."

{Pcdi note. But after the passing of the Blessed One, the Editors of the
Great Eedaction put the three first lines into the Conunentary, and making
the lines from 'And gourds that sank' into one Stanza (therewith) ', put the
whole story into the First Book.)

[Note. Cf Sacy's Kahlah and Dimnah, chapter 14; Benfey's Paucatantra
§ 225; J.R.A.S. for 1893 page 509; and Eouse ('A Jataka in Pausanias') in
'Folklore' i. 409 (1890).]

1 I am not at all sure that this is the correct translation of this difficult and
corrupt passage.

No. 78. 195

No. 78.

ILLiSA-JATAKA.

"Both squint."- '1h\^ story was told by the Master while at Jetavaua, about
a miserly Lord High Treasurer. Hard by the city of Eajagaha, as we are told,
was a town named Jagghery, and here dwelt a certain Lord High Ti-easurcr,
known as the Million^iire Miser, who was worth eighty crores! Not .so much as
the tiniest drop of oil th;ii a blade of grass will take up, did he either give away
or consume for his own enjoyment. So he made no use of all his wealth either
for his family or for sages and brahmins: it remained unenjoyed, — like a pool
haunted by demons. Now, it fell out on a day that the Master ai'ose at dawn
moved with a great compassion, and as he reviewed those ripe for conversion
throughout the universe, he became aware that this Treasurer with his wife
some four hundred miles away were destined to tread the Paths of Salivation.

Now the day before, the Lord High Treasurer had gone his way to the palace
to wait upon the king, and was on his homeward way when he saw a country-
bumpkin, who was quite empty within, eating a cake stufted with gruel. The
sight awoke a craving within him ! But, arrived at his own house, [346] he
thought to himself, — "If I say I should like a stuffed cake, a whole host of
people will want to share my meal ; and that means getting through ever so
much of my rice and ghee and sugar. I mustn't say a word to a soul." So he
walked about, wrestling with his craving. As hour after hour passed, he grew
yellower and yellower, and tlie veins stood out like cords on his emaciated frame.
Unable at last to bear it any longer, he went to his own room and lay down
hugging his bed. But still not a word would he say to a soul for fear of wasting
his substance ! Well, his wife came to him, and, stroking his back, said : "What
is the matter, my husband?"

"Nothing," said he. "Perhaps the king has been cross to you?" "No, he
has not." "Have your children or servants done anything to annoy you?"
"Nothing of that kind, either." "Well, then, have you a craving for anything?"
But still not a word would he say, — all because of his preposterous fear that he
might waste his substance; but lay there speechless on his bed. "Speak,
husband," said the wife; "tell me what you have a craving for." "Yes," said he
with a gulp, "I have got a craving for one thing." "And what is that, my
husband?" "I should like a stuffed cake to eat!" "Now why not have said so
at once ? You're rich enough ! I'll cook cakes enough to feast the whole town
of Jagghery." "Why trouble about them? They must work to earn their own
meal." "Well then, I'll cook only enough for our street." "How rich you are!"
"Then, I'll cook just enough for our own household." "How extravagant you
are !" "Very good, I'll cook only enough for our children." "Why bother about
them?" "Very good then, I'll only provide for our two selves." "Why should
you be in it?" "Then, I'll cook just enough for you alone," said the wife.

"Softly," said the Lord High Treasurer; "there are a lot of people on the
watch for signs of cooking in this place. Pick out broken rice, — being careful to
leave the whole grain, — and take a brazier and cooking-pots and just a very little
milk and ghee and honey and molasses; then up with you to the seventh story
of the house and do the cooking up there. There I will sit alone and undis-
turbed to eat."

Obedient to his wishes, the wife had all the necessary things carried up,
climbed all the way up herself, sent the servants away, and despatclied word to
the Treasurer to come. Up he climbed, shutting and bolting door after door as
he ascended, till at last he came to the seventh floor, the door of which he also
shut fast. Then he sat down. His wife lit the fire in the Imiziei-, put licr
pot on, and set about cooking the cokes,

13—2

196 The Jataka. Booh I.

Now in the early morning, the Master had said to the Elder Great Mog-
gallana,— "Moggallana, this Miser Millionaire [347] in the town of Jagghery near
Kajagaha, wanting to eat cakes himself, is so afraid of letting others know, that
he is^ having them cooked for him right up on the seventh story. Go thither;
convert the man to self-denial, and by transcendental power transport husband
and wife, cakes, milk, ghee and all, here to Jetavaua. This day I and the five
hundred Brethren will stay at home, and I will make the cakes furnish them
with a meal."

Obedient to the Master's bidding, the Elder by supernatural power passed to
the town of Jagghery, and rested in mid-air before the chamber-window, duly
clad in his under and outer cloths, bright as a jewelled image. The unexpected
sight of the Elder made the Lord High Treasurer quake with fear. Thought he
to himself, "It was to escape such visitors that I climbed up here: and now
there's one of them at the window !" And, failing to realise the comprehension of
that which he must needs comprehend, he sputtered with rage, like sugar and
salt thrown on the fire, as he burst out with — " What will you get, sage, by your
simply standing in mid-air? Why, you may pace up and down till you've made
a path in the pathless air, — and yet you'll still get nothing."

The Elder began to jjace to and fro in his place in the air! "What will you
get by pacing to and fro?" said the Treasiu-er! "You may sit cross-legged in
meditation in the air, — but still you'll get nothing." The Elder sat down with
legs crossed! Then said the Treasurer, "What will you get by sitting there?
You may come and stand on the window-sill ; but even that won't get you any-
thing!" The Elder took his stand on the window-sill. "What will you get by
standing on the window-sill? Why, you may belch smoke, and yet you'll still
get nothing ! " said the Treasurer. Then the Elder belched forth smoke till the
whole palace was filled with it. The Treasurer's eyes began to smart as though
pricked with needles ; and, for fear at last that his house might be set on fire, he
checked himself from adding — "You won't get anything even if you burst into
flames." Thought he to himself, "This Elder is most persistent! He simply
won't go away empty-handed ! I must have just one cake given him." So he
said to his wife, "My dear, cook one little cake and give it to the sage to get rid
of him."

So she mixed quite a little dough in a crock. But the dough swelled and
swelled till it filled the whole crock, and grew to be a great big cake! "What a
lot you must have used ! " exclaimed the Treasurer at the sight. And he himself
with the tip of a spoon took a very little of the dough, and put that in the oven
to bake. But that tiny piece of dough grew larger than the first lump ; and, one
after another, every piece of dough he took became ever so big ! Then he lost
heart and said to his wife, "You give him a cake, dear." But, as soon as she
took one cake from the basket, at once all the other cakes stuck fast to it. .So
she cried out to her husband that all the cakes had stuck together, and that she
could not part them.

"Oh, I'll soon part them," said he,— but found he could not !

Then husband and wife both took hold of the mass of cakes at the corner and
tried to get them apart. But tug as they might, they could make no more
impression together than they did singly, on the mass. Now as the Treasurer
was pulling away at the cakes, he burst into a perspiration, and his craving left
him. Then said he to his wife, "I don't want the cakes ; [348] give them, basket
and all, to this ascetic." And she approached the Elder with the basket in her
hand. Then the Elder preached the truth to the pair, and proclaimed the
excellence of the Three Gems. And, teaching that giving was true sacrifice, he
made the fruits of charity and other good works to shine forth even as the full-
moon in the heavens. Won by the Elder's words, the Treasurer said, " Sir, come
hither and sit on this couch to eat your cakes."

"Lord High Treasurer," said the Elder, "the All-Wise Buddha with five
hundred Brethren sits in the monastery waiting a meal of cakes. If such be
your good pleasure, I would ask you to bring your wife and the cakes with you,
and let us be going to the Master." "But where, sir, is the Mtister at the present

No. 78. 197

time?" "Five and forty leagues away, in the monastery at Jetavana." "How
are we to get all that way, sir, without losing a long time on the road?" "If it
be your pleasure. Lord High Treasurer, I will transport you thither by my
transcendental powers. The head of the staircase in your house shall remain
where it is, but the bottom shall be at the main-gate of Jetavana. In this wise
will I transport you to the Master in the time which it takes to go downstairs."
"So be it, sir," said the Treasurer.

Then the Elder, keeping the top of the staircase where it was, commanded,
saying, — "Let the foot of the staircase be at the main-gate of Jetavana." And
so it came to pass ! In this way did the Elder transport the Treasurer and his
wife to Jetavana quicker than they could get down the stairs.

Then husband and wife came before the Master and said meal-time had come.
And the Master, passing into the Eefectory, sat down on the Buddha-seat
prepared for him, with the Brotherhood gathered round. Then the Lord High
Treasiirer poured the Water of Donation over the hands of the Brotherhood
with the Buddha at its head, whilst his wife placed a cake in the alms-bowl of
the Blessed One. Of this he took what sufficed to support life, as also did the five
hundred Brethren. Next the Treasurer went round ottering milk mixed with ghee
and honey and jagghery ; and the Master and the Brotherhood brought their meal
to a close. Lastly the Treasurer and his wife ate their fill, but still there seemed
no end to the cakes. Even when all the Brethren and the scrap-eaters through-
out the monastery had all had a share, still there was no sign of the end
approaching. So they told the Master, saying, " Sir, the supply of cakes grows
no smaller."

"Then throw them down by the great gate of the monastery."

So they threw them away in a cave not far from the gateway ; and to this
day a spot called 'The Crock-Cake,' is shown at the extremity of that cave.

The Lord High Treasurer and his wife approached and stood before the
Blessed One, who returned thanks ; and at the close of his words of thanks, the
pair attained Fruition of the First Path of Salvation. Then, taking their leave
of the Master, the two mounted the stairs at the great gate and found themselves
in their own home once more. [349] Afterwards, the Lord High Treasurer
lavished eighty crores of money solely on the Faith the Buddha taught.

Next day the Perfect Buddha, returning to Jetavana after a round for alms
in Savatthi, delivered a Buddha-discourse to the Brethren before retiring to the
seclusion of the Perfumed Chamber. At evening, the Brethren gathered together
in the Hall of Truth, and exclaimed, "How great is the power of the Elder
Moggallana ! In a moment he converted a miser to charity, brouglit him with
the cakes to Jetavana, set him before the Master, and stablished him in salva-
tion. How great is the power of the Elder!" As they sat talking thus of the
goodness of the Elder, the Master entered, and, on enquiry, was told of the
subject of their talk. "Brethren," said he, "a Brother who is the converter of a
household, should approach that household without causing it annoyance or
vexation, — even as the bee when it sucks the nectar from the flower; in such
wise should he draw nigh to declare the excellence of the Buddha." And in
praise of the Elder Moggallana, he recited this stanza : —

Like bees, that harm no flower's scent or hue

But, laden with its honey, fly away.

So, sage, within thy village walk thy wayi.

Then, to set forth still more the Elder's goodness, he said,— "This is not the
first time. Brethren, that the miserly Treasurer has been converted by IMoggal-
lana. In other days too the Elder converted him, and taught him how deeds
and their effects are linked together." So saying, he told this story of the past.

This is verse 49 of the Dhammapada.

198 Tlte Jataka. Book I.

Once on a time when Brahmadatta was reigning in Benares, there
was a Treasurer, Illlsa by name, who was worth eighty crores, and had all
the defects which fall to the lot of man. He was lame and crook-backed
and had a squint ; he was an unconverted infidel, and a miser, never giving
of his store to others, nor enjoying it himself ; his house was like a pool
haunted by demons. Yet, for seven generations, his ancestors had been
bountiful, giving freely of their best ; but, when he became Treasurer, he
bi-oke through the ti-aditions of his house. Burning down the almonry and
driving the poor with blows from his gates, he hoarded his wealth.

One day, when he was returning from attendance on the king, he saw
a yokel, who had journeyed far and was a-weary, seated on a bench, and
filling a mug from a jar of rank spirits, and drinking it off, with a dainty
morsel of stinking dried-fish as a relish. The sight made the Treasurer
feel a thirst for spirits, but he thought to himself, [350] " If I drink,
others will want to drink with me, and that means a ruinous expense."
So he walked about, keeping his thirst under. But, as time wore on, he
could do so no longer ; he grew as yellow as old cotton ; and the veins
stood out on his sunken frame. On a day, retiring to his chamber, he
lay down hugging his bed. His wife came to him, and rubbed his back,
as she asked, " What has gone amiss with my lord ? "

(What follows is to be told in the words of the former story.) But,
when she in her turn said, " Then I'll only brew liquor enough for
you," he said, " If you make the brew in the house, there will be many on
the watch ; and to send out for the spirits and sit and drink it here,
is out of the question." So he produced one single penny, and sent a
slave to fetch him a jar of spii-its from the tavern. When the slave came
back, he made him go from the town to the riverside and put the jar
down in a remote thicket. "Now be off!" said he, and made the slave
wait some distance off, while he filled his cup and fell to.

Now the Treasurer's father, who for his charity and other good works
had been re-born as Sakka in the Realm of Devas, was at that moment
wondering whether his bounty was still kept up or not, and became aware
of the stopping of his bounty, and of his son's behaviour. He saw how
his son, breaking through the traditions of his house, had burnt the
almonry to the ground, had driven the poor with blows from his gates,
and how, in his miserliness, fearing to share with others, that son had
stolen away to a thicket to drink by himself. Moved by the sight, Sakka
cried, " I will go to him and make my son see that deeds must have their
consequences; I will work his conversion, and make him charitable and
worthy of re-birth in the Realm of Devas." So he came down to earth,
and once more trod the ways of men, putting on the semblance of the
Treasurer Illisa, with the latter's lameness, and crookback, and squint.
In this guise, he entered the city of Rajagaha and made his way to the

JVo. 78. i;)<j

palace-gate, where he bade his coming be announced to the king, "Let
him approach," said the king; and he entered and stood with due
obeisance before his majesty.

" What brings you here at this unusual hour. Lord High Treasurer 1 "
said the king. " I am come, Sire, because I have in my house eighty crores
of treasure. Deign to have them carried to fill the royal treasury."
"Nay, my Lord Treasurer; [351] the treasure within my palace is greater
than this." " If you, sire, will not have it, I shall give it away to whom I
will." " Do so by all means, Treasurer," said the king. " So be it, sire,"
said the pretended Illlsa, as with due obeisance he departed from the
presence to the Treasurer's house. The servants all gathered round him,
but not one could tell that it was not their real master. Entering, he
stood on the thi*eshold and sent for the porter, to whom he gave orders
that if anybody resembling himself should appear and claim to be master
of the house they should soundly cudgel such a one and throw him out.
Then, mounting the stairs to the upper story, he sat down on a gorgeous
couch and sent for Illisa's wife. When she came he said with a smile,
"My dear, let us be bountiful."

At these words, wife, children, and servants all thought, " It's a long
time since he was this way minded. He must have been drinking to be
so good-natured and generous to-day." And his wife said to him, " Be as
bountiful as you please, my husband." "Send for the crier," said he,
"and bid him proclaim by beat of drum all through the city that everyone
who wants gold, silver, diamonds, pearls, and the like, is to come to the
house of Illlsa the Treasurer." His wife did as he bade, and a large
crowd soon assembled at the door carrying baskets and sacks. Then
Sakka bade the treasure-chambers be thrown open, and cried, " This is my
gift to you ; take what you will and go your ways." And the crowd
seized on the riches there stored, and piled them in heaps on the floor and
filled the bags and vessels they had brought, and went off laden with the
spoils. Among them was a countryman who yoked Illisa's oxen to Illisa's
carriage, filled it with the seven things of price, and journeyed out of the
city along the highroad. As he went along, he drew near the thicket,
and sang the Treasurer's praises in these words : — " May you live to be a
hundred, my good lord Illlsa ! What you have done for me this day will
enable me to live without doing another stroke of work. Whose were
these oxen] — yours. Whose was this carriage? — yours. Whose the
wealth in the carriage ]— yours again. It was no father or mother who
gave me all this ; no, it came solely from you, my lord."

These words filled the Lord High Treasurer with fear and trembling.
"Why, the fellow is mentioning my name in his talk," said he to himself.
" Can the king have been distributing my wealth to the peoph; 1 " [352]
At the bare thouijht he bounded from the bush, and, recognizing his own

200 The Jataka. Booh I.

oxen and cart, seized the oxen by the cord, crying, " Stop, fellow; these
oxen and this cart belong to me." Down leaped the man from the cart,
angrily exclaiming, "You rascal! Illlsa, the Lord High Treasurer, is
"ivinf^ away his wealth to all the city. What has come to you 1 " And he
sprang at the Treasurer and struck him on the back like a falling thunder-
bolt, and went off with the cart. Illlsa picked himself up, trembling in
every limb, wiped off the mud, and hurrying after his cart, seized hold of
it. Again the countryman got down, and seizing Illlsa by the hair,
doubled him up and thumped him about the bead for some time ; then tak-
ing him by the throat, he flung him back the way he had come, and drove
off. Sobered by this rough usage, Illfsa hurried off home. There, seeing
folk making off with the treasure, he fell to laying hands on here a man
and there a man, shrieking, "Hi! what's this? Is the king despoiling
me?" And every man he laid hands on knocked him down. Bruised
and smarting, he sought to take refuge in his own house, when the porters
stopped him with, " Holloa, you rascal ! Whei-e might you be going ? "
And first thrashing him soundly with bamboos, they took their master by
the throat and threw him out of doors. " There is none but the king left
to see me righted," groaned Illlsa, and betook himself to the palace.
"Why, oh why, sire," he cried, "have you plundered me like this?"

"Nay, it was not I, my Lord Treasurer," said the king. "Did you
not yourself come and declare your intention of giving your wealth away,
if I would not accept it ? And did you not then send the crier round and
carry out your threat 1 " " Oh sire, indeed it was not I that came to you
on such an errand. Your majesty knows how near and close I am, and
how I never give away so much as the tiniest drop of oil which a blade of
grass will take up. May it please your majesty to send for him who has
given my substance away, and to question him on the matter,"

Then the king sent for Sakka. And so exactly alike were the two
that neither the king nor his court could tell which was the real Lord
High Treasurer. Said the miser Illlsa, "Who, and what, sire, is this
Treasurer? /am the Treasurer."

" Well, really I can't say which is the real Illlsa," said the king. " Is
there anybody who can distinguish them for certain?" "Yes, sire, my
wife." So the wife was sent for and asked which of the two was her
husband. And she said Sakka was her husband and went to his side.
[353] Then in turn Illlsa's children and servants were brought in and
asked the same question ; and all with one accord declared Sakka was the
real Lord High Treasurer. Here it flashed across Illlsa's mind that he
had a wart on his head, hidden among his hair, the existence of which was
known only to his barber. So, as a last resource, he asked that his barber
might be sent for to identify him. Now at this time the Bodhisatta was
his barber. Accordingly, the barber was sent for and asked if he could

No. 78. 201

distinguish the real from the false lllisa. "I could tell, sire," said he,
"if I might examine their heads." "Then look at both their Leads,"
said the king. On the instant Sakka caused a wart to rise on his head !
After examining the two, the Bodhisatta reported that, as both alike had
got warts on their heads, he couldn't for the life of him say which was the
real man. And therewithal he uttered this stanza : —

Both squint ; both halt ; both men are hunchbacks too ;
And both have warts alike ! 1 cannot tell
Which of the two the real Illlsa is.

Hearing his last hope thus fail him, the Lord High Treasurer fell into a
tremble ; and such was his intolerable anguish at the loss of his beloved
riches, that down he fell in a swoon. Thereupon Sakka put forth his
transcendental powers, and, rising in the air, addressed the king thence
in these words: "Not lllisa am I, O king, but Sakka." Then those
around wiped IllTsa's face and dashed water over him. Recovering, he
rose to his feet and bowed to the ground before Sakka, King of Devas.
Then said Sakka, "Illlsa, mine was the wealth, not thine; I am thy
father, and thou art my son. In my lifetime I was bountiful toward the
poor and rejoiced in doing good ; wherefore, I am advanced to this high
estate and am become Sakka. But thou, walking not in tny footsteps,
art grown a niggard and a very miser; thou hast burnt my almonry to
the ground, driven the poor from the gate, and hoarded thy riches. Thou
hast no enjoyment thereof thyself, nor has any other human being; [354]
but thy store is become like a pool haunted by demons, whereat no man
may slake his thirst. Albeit, if thou wilt rebuild mine almonry and show
bounty to the poor, it shall be accounted to tliee for righteousness. But,
if thou wilt not, then will I strip thee of all that thou hast, and cleave thy
head with the thunderbolt of Indra, and thou shalt die."

At this threat lllisa, quaking for his life, cried out, " Henceforth I
will be bountiful." And Sakka accepted his promise, and, still seated in
mid-air, established his son in the Commandments and preached the Truth
to him, departing thereafter to his own abode. And Illlsa was diligent in
almsgiving and other good works, and so assured his re-birth thereafter in
heaven.

"Brethren," said the Master, "this is not the first time that Moggallana has
converted the miserly Treasurer ; in bygone days too the same man was con-
verted by him." His lesson ended, he shewed the connexion and identified the
Birth by saying, "This miserly Treasurer was the lUisa of those days, MoggalLana
was Sakka, King of Devas, Ananda was the king, and I myself the barber."

INoie. Respecting this story, see an article by the translator in the Joi(,rnal
of the Royal Asiatic Society for January 1892, entitled "The Lineage of the
'Proud King'."]

202 The Jataha. Book I.

No. 79.

KHARASSAllA-JATAKA.

"//e gave the rohhers time." — This story was told by the Master while at
Jetavana, about a certain Minister. He, 'tis said, ingratiated himself with the
king, and, after collecting the royal revenue in a border-village, privily arranged
with a band of robbers that he would march the men ott" into the jungle,
leaving the village for the rascals to plunder, — on condition that they gave him
half tlae booty. Acc(jrdingly, at daybreak when the place was left unprotected,
down came the robbers, who slew and ate the cattle, looted the \'illage, and were
oft" with their booty before he came back at evening with his followers. But it
was a very short time before his knavery leaked out and came to the ears of the
king. And the king sent for him, and, as his guilt was manifest, he was
degraded and another headman put in his place. Then the king went to the
Master at Jetavana and told him what had happened. "Sire," said the Blessed
One, "the man has only shewn the same disposition now which he shewed in
bygone days." Then at the king's request he told this story of the past.

Once on a time when Brahmadatta was i-eigning in Benares, he
appointed a certain Minister to be headman of a border-village ; and every-
thing came to pass as in the above case. Now in those days the Bodhisatta
was making the round of the border- villages in the way of trade, [355] and
had taken up his abode in that very village. And when the headman was
marching his men back at evening with drums a-beating, he exclaimed,
" This scoundrel, who privily egged on the robbers to loot the village, has
waited till they had made off to the jungle again, and now back he comes
with drums a-beating, — feigning a happy ignorance of anything wrong
having happened." And, so saying, he uttered this stanza : —

He gave the robbers time to drive and slay
The cattle, burn the houses, capture folk ;
And then with drums a-beating, home he marched,
— A son no more, for such a son is dead^

In such wise did the Bodhisatta condemn the headman. Not long
after, the villany was detected, and the rascal was punished by the king
as his wickedness deserved.

^ The scholiast's explanation is, that a son who is so lost to all decency and shame,
ceases ipso faclo to be a son, and that his mother is sonless even while her son is still
alive.

No. 80. 208

"This is not the first time, sire," said the king, "that he has been of this
disposition ; he was just the same in bygone days also." His lesson ended, the
Master shewed the connexion and identified the Birth by saying, "The headman
of to-day was also the headman of those days, and I myself the wise and good
man who recited the stanza."

No. 80.

BHIMASENA-JATAKA.

" Vuu vaunted your prowess." — This story was told by the Master while at
Jetavana, about a certain l)raggart among the Brethren. Tradition says that he
used to gather round him Brethren of all ages, and go about deluding everyone
with lying boasts about his nol)le descent. "Ah, Brethren," he would say,
"there's no family so noble as mine, no lineage so peerless. I am a scion of
the highest of princely lines ; no man is my equal in birth or ancestral estate ;
there is absolutely no end to the gold and silver and other treasures we possess.
Our very slaves and menials are fed on rice and meat-stews, and arc clad in the
best Benares cloth, with the choicest Benares perfumes to perfume themselves
withal ; — whilst I, because I have joined the Brotherhood, [356] have to content
myself with this vile fare and this vile garb."

But another Brother, after enquiring into his family estate, exposed to the
Brethren the emptiness of this pretension. So the Brethren met in the Hall
of Truth, and talk began as to how that Brother, in spite of his vows to leave
worldly things and cleave only to the saving Truth, was going about deluding
the Brethren with his lying boasts. Whilst the fellow's sinfulness was being dis-
cussed, the Master entered and enquired what their topic was. And they told
him. "This is not the first time. Brethren," said the Master, "that he has gone
about boa.sting; in bygone days too he went about boasting and deluding
people." And so saying, he UAd this story of the past.

Once on a time when Brahniadatta was reigning in Benares, the
Bodhisatta was born a brahmin in a market-town in the North country,
and when he was grown up he studied under a teacher of world-wide fame
at Takkasila. There he learnt the Three Vedas and the Eighteen Branches
of knowledge, and completed his education. And he became known as the
sage Little Bowman. Leaving Takkasila, he came to the Andhra country
in search of practical experience. Now, it hap])ened that in this Birth the
Bodhisatta was somewhat of a crooked little dwarf, and he thought to
himself, " If I make my appearance before any king, he's sure to ask what
a dwarf like me is good for ; why should I not use a tall broad fellow as
my stalking-horse and earn my living in the shadow of his more imposing

204 The Jataka. Book I.

personality?" So he betook himself to the weaveiV quarter, and there
es^jying a huge weaver named Bhiinasena, saluted him, asking the man's
name. " Bhimasena' is my name," said the weaver. " And what makes a
fine big man like you work at so sorry a trade?" "Because I can't get a
livin"- any other way." " Weave no more, friend. The whole continent
can shew no such archer as I am ; but kings would scorn me because I am
a dwarf. And so you, friend, must be the man to vaunt your prowess
with the bow, and the king will take you into his pay [357] and make you
ply your calling regularly. Meantime I shall be behind you to perform
the duties that are laid upon you, and so shall earn my living in your
shadow. In this manner we shall both of us thrive and prosper. Only do
as I tell you." " Done with you," said the other.

Accordingly, the Bodhisatta took the weaver with him to Benares,
acting as a little page of the bow, and putting the other in the front ; and
when they were at the gates of the palace, he made him send word of his
coming to the king. Being summoned into the royal presence, the pair
entered together and bowing stood before the king. " What brings you
hei'e?" said the king. "1 am a mighty archer," said Bhimasena; "there is
no archer like me in the whole continent." " What pay would you want
to enter my service?" "A thousand pieces a fortnight, sire." "What is
this man of yours?" " He's my little page, sire." " Very well, enter my
service."

So Bhimasena entered the king's service ; but it was the Bodhisatta who
did all his work for him. Now in those days there was a tiger in a forest
in Kclsi which blocked a frequented high-road and had devoured many
victims. When this was reported to the king, he sent for Bhimasena and
asked whether he could catch the tiger.

"How could I call myself an archer, sire, if I couldn't catch a tiger?"
The king gave him largesse and sent him on the errand. And home to
the Bodhisatta came Bhimasena with the news. "All right," said the
Bodhisatta; "away you go, my friend." "But are you not coming too?"
" No, I won't go ; but I'll tell you a little plan." " Please do, my friend."
" Well don't you be rash and approach the tiger's lair alone. What you
will do is to muster a strong band of countryfolk to march to the spot with
a thousand or two thousand bows ; when you know that the tiger is
aroused, you bolt into the thicket and lie down flat on your face. The
countryfolk will beat the tiger to death ; and as soon as he is quite dead,
you bite off" a creeper with your teeth, and draw near to the dead tiger,
ti-ailing the creeper in your hand. At the sight of the dead body of the
brute, you will burst out with— ' Who has killed the tiger? I meant to
lead it [358] by a creeper, like an ox, to the king, and with this intent had

1 The name means "one who has or leads a terrible army;" it is the name of the
second Pandava.

No. 80. 205

just stepped into the thicket to get a creeper. I must know who killed the
tiger before I could get hack with my creeper.' Then the countryfolk will
be very frightened and bribe you heavily not to report them to the king ;
you will be credited with slaying the tiger • and the king too will give you
lots of money."

"Very good," said Bhimasena; and off he went and slew the tiger just
as the Bodhisatta had told him. Having thus made the road safe for
travellers, back he came with a large following to Benares, and said to the
king, '* I have killed the tiger, sire ; the foi'est is safe for travellers now."
Well-pleased, the king loaded him with gifts.

Another day, tidings came that a certain road was infested with a
buffalo, and the king sent Bhimasena to kill it. Following the Bodhisatta's
directions, he killed the buffalo in the same way as the tiger, and returned
to the king, who once more gave him lots of money. He was a great lord
now. Intoxicated by his new honoiirs, he treated the Bodhisatta with
contempt, and scorned to follow his advice, saying, " I can get on without
you. Do you think there's no man but yourself?" This and many other
harsh things did he say to the Bodhisatta.

Now, a few days later, a hostile king marched upon Benares and
beleaguered it, sending a message to the king summoning him either to
surrender his kingdom or to do battle. And the king of Benares ordered
Bhimasena out to fight him. So Bhimasena was armed cap-a-i)ie in soldierly
fashion and mounted on a war-elephant sheathed in complete armour. And
the Bodhisatta, who was sei-iously alarmed that Bhimasena might got killed,
armed himself cap a-jjie also and seated himself modestly behind Bhimasena.
Surrounded by a host, the elephant«passed out of the gates of the city and
arrived in the forefront of the battle. At the first notes of the martial
drum Bhimasena fell a-quaking with fear. *' If you fall off now, you'll get
killed," said the Bodhisatta, and accordingly fastened a cord round him, which
he held tight, to prevent him from falling off the elei>hant. But the sight
of the field of battle proved too much for Bhimasena, and the fear of death
was so sti-ong on him that he fouled the elephant's back. "Ah," said the
Bodhisatta, " the present does not tally with the past. Then you affected
the warrior ; now your prowess is confined to befouling the elephant you
ride on." And so saying, he uttered this stanza : —

[359] You vaunted your prowess, and loud was your boast ;
You swore you would vanquish the foe !
But is it consistent, when faced with their host,
To vent your emotion, sir, so?

When the Bodhisatta had ended these taunts, he said, " But don't you
be afraid, my friend. Am not I here to protect you 1 " Then he made
Bhimasena get off the ele])hant and bade him wash himself and go home.
"And now to win renown this day," said the Bodhisatta, raising his

206 TJie Jataha. Book I.

battle-cry as he dashed into the fight. Breaking through the king's
camp, he dragged the king out and took him alive to Benares. In great
joy at his prowess, his royal master loaded him with honours, and from
that day forward all India was loud with the fame of the Sage Little
Bowman. To Bhimaseua he gave lai-gesso, and sent him back to his own
home; whilst he himself excelled in charity and all good works, and at
his death jiassed away to fare according to his deserts.

"Thus, Brethren," said the Master, "this is not the first time that this
Brother has been a braggart ; he was just the same in bygone days too." His
lesson ended, the Master shewed the connexion and identified the Birth by
saying, "This braggart Brother was the Bhunasena of those days, and I myself
the Sage Little Bowman."

No. 81.

SURAPANA-JATAKA,

[360] " We dranh.^—Thxii story was told by the Master about the Elder
Sagata, while he was dwelling in the Ghosita-park near Kosambl.

For, after spending the rainy season at Savatthi, the Master had come on an
alms-pilgrimage to a market-town named Bhaddavatika, where cowherds and
goatherds and farmers and wayfarers respectfully besought him not to go down
to the Mango Ferry; "for," said they, "in the Mango Ferry, in the demesne of
the naked ascetics, dwells a poisonous and deadly Naga, known as the Niiga of
the Mango Ferry, who might harm the Blessed One." Feigning not to hear
them, though they repeated their warning thrice, the Blessed One held on his
way. Whilst the Blessed One was dwelling near Bhaddavatika in a certain
grove there, the Elder Sagata, a servant of the Buddha, who had won such
supernatural powers as a worldling can possess, went to the demesne, piled a
couch of leaves at the spot where the Naga-king dwelt, and sate himself down
cross-legged thereon. Being unable to conceal his evil nature, the Niiga raised
a great smoke. So did the Elder. Then the Naga sent forth flames. So too
did the Elder. But, whilst the Naga's flames did no harm to the Elder, the
Elder's flames did do harm to the Naga, and so in a short time he mastered the
Naga-king and established him in the Refuges and the Commandments, after
which he repaired back to the ]\Iaster. And the Master, after dwelling as long
as it pleased him at Bhaddavatika, went on to Kosambl. Now the story of the
Naga's conversion by Sagata, had got noised abroad all over the countryside,
and the townsfolk of Kosambl went forth to meet the Blessed One and saluted
him, after which they passed to the Elder Sagata and saluting him, said, " Tell
us, sir, what you lack and we will furnish it." The Elder himself remained

No. 81. 207

silent; but the followers of the Wicked Six^ made answer as follows :—" Sirs, to
those who have renounced the world, white spirits are as rare as they are
acceptable. Do you think you could get the Elder some clear wliite spirit?"
"To be sure we can," said the townsfolk, and invited tlic Master to take his
meal with them next day. Then they went back to their own town and
arranged that each in his own h<nise should offer clear white spirit to the
Elder, and accordingly they all laid in a store and invited the Elder in and
plied him with the liquor, house by house. So deep were his potations that,
on his way out of town, the Elder fell prostrate in the gateway and tliere lay
hiccoughing nonsense. On his way back from his meal in the town, the Master
came on the Elder lying in this state, and bidding the Brethren carry Sagata
home, [361] passed on his way to the pai-k. The Brethren laid the Ekler down
with his head at the Buddha's feet, but he turned round so that he came to lie
with his feet towards the Buddha. Then the Master asked his question,
"Brethren, does Sagata shew that respect towards me now that he formerly did?"
"No, sir." "Tell me. Brethren, who it was that mastered the Naga-king of the
Mango Ferry?" "It was Sagata, sir." "Think you that in his present state
Sagata could master even a harmless water-snake?" "That he could not, sir."
"Well now. Brethren, is it proper to drink that which, when drunk, steals away
a man's senses?" "It is improper, sir." Now, after discoursing with the
Brethren in dispraise of the Elder, the Blessed One laid it down as a precept
that the drinking of intoxicants was an offence requiring confession and absolu-
tion ; after which he rose up and passed into his perfumed chamber.

Assembling together in the Hall of Truth, the Brethren discussed the sin of
spirit-drinking, saying, "What a great sin is the drinking of spirits, sirs, seeing
that it has blinded to the Buddha's excellence even one so wise and so gifted
as Sagata." Entering the Hall of Truth at this iM)int, the Master asked what
topic they were discussing ; and they told him. "Brethren," said he, " this is not
the fii'st time that they who had renounced the world have lost their senses
through drinking spirits ; the very same thing took place in liygone days."
And so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born into a northern bralnnin-family in Kasi ; and when
he grew up, he renounced the world for the hermit's life. He won the
Higher Knowledges and the Attainments, and dwelt in the enjoy-
ment of the bliss of Insight in the Himalayas, with five hundred pupils
around him. Once, when the rainy season had come, his pupils said to
him, "Master, may we go to the haunts of men and bring back salt
and vinegar?" "For my own part, sirs, I shall remain here; but you
may go for your health's sake, and come back when the rainy season
is over."

" Very good," said they, and taking a respectful leave of their master,
came to Benares, where they took up their abode in the royal pleasaunce.
On the morrow they went in quest of alms to a village just outside the
city gates, where they had plenty to eat ; and next day they made their
way into the city itself. The kindly citizens gave alms to them, and the
king was soon informed that five hundred hermits from tlie Himalayas had

^ See note on pape 71.

208 The Jdtaka. Booh I.

taken up their abode iu the royal pleasaunce, and that they were ascetics
of great austerity, subduing the flesh, and of great virtue. Hearing this
good character of them, the king went to the pleasaunce and graciously
made them welcome [362] to stay there for four months. They promised
that they would, and thenceforth were fed in the royal palace and lodged in
the pleasaunce. But one day a drinking festival was held in the city, and
the king gave the five hundred hermits a large supply of the best spirits,
knowing that such things rarely come in the way of those who renounce
the world and its vanities. The ascetics drank the liquor and went back
to the pleasaunce. There, in drunken hilarity, some danced, some sang,
whilst others, wearied of dancing and singing, kicked about their rice-ham-
pers and other belongings, — after which they lay down to sleep. "When
they had slept off their drunkenness and awoke to see the traces of their
revelry, they wept and lamented, saying, " We have done that which we
ought not to have done. We have done this evil because we are away
from our master." Forthwith, they quitted the pleasaunce and returned
to the Himalayas. Laying aside their bowls and other belongings, they
saluted their master and took their seats. " Well, my sons," said he,
"were you comfortable amid the haunts of men, and were you spared
weary journeyings in quest of alms? Did you dwell in unity one with
another?"

"Yes, master, we were comfortable; but we drank forbidden drink, so
that, losing our senses and forgetting ourselves, we both danced and
sang." And by wa}^ of setting the matter forth, they composed and
repeated this stanza : —

We drank, we danced, we sang, we wept ; 'twas well
That, when we drank the drink that steals away
The senses, we were not transformed to apes.

" This is what is sure to happen to those who are not living under
a master's care," said the Bodhisatta, rebuking those ascetics; and he
exhorted them saying, "Henceforth, never do such a thing again."
Living on with Insight unbroken, he became destined to re birth there-
after in the Brahma Realm.

[36.3] His lesson ended, the Master identified the Birth (and henceforth we
shall omit the words 'shewed the connexion'), by saying,— "My disciples were
the baud of hermits of those days, and I their teacher."

No. 82. 209

No. 82.

MITTAVINDA-JATAKA.

" No more to dwell." — This story was told hy the Master while at Jetavana,
about a self-willed Brother. The incidents of this Birth, which took place in the
days of the Buddha Kassapa, will be related in the Tenth Book in the Mahil-
Mittavindaka Jataka*.

Then the Bodhisatta uttered this Stanza : —

No^ more to dwell in island palaces

Of crystal, silver, or of sparkling gems, —

With flinty headgear thou'rt invested now;

Nor shall its griding torture ever cease

Till all thy sin be purged and life shall end.

So saying, tlie Bodhisatta passed to his own abode among the Devas.
And Mittavindaka, having donned that lieadgear, suffered grievous tomnent
till his sin had been spent and he passed away to fare according to his
deserts.

His lesson ended, the Master identified the Birth, by saying, "This self-
willed Brother was the Mittavindaka of those days, and I myself the King of the
Devas."

No. 83.

KALAKANNI-JATAKA. [364]

"-4 friend is he." — This story was told by the Master while at Jetavana, about
a friend of Anatha-pindika's. Tradition says that the two had made mud -pies
together, and had gone to the same school ; but, as years went by, the friend,
whose name was 'Curse,' sank into great distress and could not make a living
anyhow. So he came to the rich man, who was kind to him, and paid him to
look after all his property; and the poor friend was employed under Anfitha-
pindika and did all his business for him. After he had gone up to the rich man's
it was a common thing to hear in the house — "Stand up, Curse," or "Sit down,
Curse," or "Have your dinner. Curse."

1 No. 439. See No. 41, and Divy;1vadana, p. 603, &c.

c. J. 14

210 Tlie Jataha. Booh I.

One day the Treasurer's friends and acquaintances called on him and said,
" Lord Treasurer, don't let this sort of thing go on in your house. It's enough to
scare an ogre to hear such ill-omened observations as— 'Stand up, Curse,' or
'Sit down,' Curse,' or 'Have your dinner, Curse.' The man is not your social
equal ; he's a miserable wretch, dogged by misfortune. Why have anything to
do with him ?" "Not so," replied Anatha-pindika ; "a name only serves to denote
a man, and the wise do not measure a man i)y his name ; nor is it proper to wax
superstitious aboiit mere sounds. Never will I throw over, for his mere name's
sake, the friend with whom I made mud-pies as a child." And he rejected their
advice.

One day the great man departed to visit a village of which he was headman,
leaving the other in charge of the house. Hearing of his departiire certain
robbers made up their mind to break into the house ; and, arming themselves to
the teeth, they surrounded it in the night-time. But 'Curse' had a suspicion that
burglars might be expected, and was sitting up for them. And when he knew that
they had come, he ran about as if to rouse his people, bidding one sound the
conch, another beat the dnmi, till he had the whole house fidl of noise, as though
he were rousing a whole army of servants. Said the robbers, "The house is not
so empty as we were told ; the master must be at home." Flinging away their
stones, clubs and other weapons, away they bolted for their lives. Next day
great alarm was caused by the sight of all the discarded weapons lying round
the house ; and Curse was lauded to the skies by .such praises as this : — " If the
house had not been patrolled by one so wise as this man, the robbers would have
simply walked in at their own pleasure and have phuidered the house. The
Treasurer owes this stroke of good luck to his staunch friend." And the moment
the merchant came back from his village they hastened to tell him the whole
story. "Ah," said he, "this is the trusty guardian of my house whom you
wanted me to get rid of. If I had taken your advice and got rid of him, I should
be a beggar to-day. It's not the name but the heart within that makes the
man." So saying he raised his wages. And thinking that here was a good
story [365] to tell, off he went to the Master and gave him a complete account of
it ail, right through. "This is not the fir.st time, sir," said the Master, "that
a friend named Curse has saved his friend's wealth from lobbers ; the like hap-
pened in bygone days as well." Then, at Aniltha-pindika's request, he told this
story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was a Treasurer of great renown ; and he had a friend whose
name was Curse, and so on as in the foregoing story. When on his return
from his zemindary the Bodhisatta heard what had happened he said to
his friends, " If I had taken your advice atid got rid of my trusty friend, I
should liave been a beggar to-day." And he repeated this stanza : —

A friend is he that seven steps will go

To help us^; twelve attest the comrade true.

A fortnight or a month's tried loyalty

Makes kindred, longer time a second self.

— Then how shall I, who all these years have known

My friend, be wise in driving Curse away ?

His lesson ended, the Master identified the Birth by saying, "Ananda was the
Curse of those days, and I myself the Treasurer of Benares."

^ See Griffith's "Old Indian Poetry," p. 27; and Panini's rule, v. 2. 22.

No. 84. 211

No. 84.

ATTHASSADVARA-JATAKA. [36G]

'■^Seek health" — This story was told by the Master while at Jetavana, about a
boy who was sage in matters relating to spiritual welfare. When he was only
seven years old, the boy, who was the son of a very wealtliy Treasurer, manifested
great intelligence and anxiety for his si)iritual welfare; and one day came to his
father to ask what were tlie Paths leading to spii-itual welfare. The father could
not answer, but he thought to himself, — "This is a very difficult question; from
highest heaven to nethermost hell there is none that can answer it, save only the
All-knowing Buddha." So he took the child with him to Jetavana, with a
quantity of perfumes and flowers and unguents. Arrived there, he did reverence
to the Master, bowed down before him, and seating himself on one side, spoke as
follows to the Blessed One: — "Sir, this boy of mine, who is intelligent and
anxious for his spiritual welfare, has asked me what are the Paths leading to
spiritual welfare ; and as I did not know, I came to you. Vouchsafe, O Blessed
One, to resolve this question." "Lay- brother," said the Master, "this selfsame
question was asked me by this very child in former times, and I answered it for
him. He knew tlie answer in bygone days, but now he has forgotten because of
change of birth." Then, at the father's request, he told this story of the past.

Once on a time when Bralimadatta was reigning in Benares, the
Bodhisatta was a very wealthy Treasurer ; and he had a son who, when
only seven years old, manifested great intelligence and anxiety for his^
spiritual welfare. One day the child came to his father to ask what were
the Paths leading to spiritual welfare. And his father answered him by
repeating this stanza ; —

Seek Health, the supreme good; be virtuous;
Hearken to elders ; from the scriptures learn ;
Conform to Truth ; and burst Attachment's bonds.
— For chiefly these six Paths to Welfare lead.

[367] In this wise did the Bodhisatta answer his son's question as to
the Paths that lead to spiritual welfare ; and the boy from that time
forward followed those six rules. After a life spent in charity and other
good works, the Bodhisatta passed away to fare thereafter according to
his deserts.

His lesson ended, the Master identified the Birth by saying, "This child was
also the child of those days, and I myself the Lord Treasurer."

14—2

212 The Jdtaka. Booh I.

No. 85.

KIMPAKKA-JATAKA.

"Js they ivho ate." — This story was told by the Master while at Jetavaiia,
about a concupiscent Brother. Tradition says there was a scion of a good family
who gave his heart to the Buddha's doctrine and joined the Brotherhood. But one
day as he was going his round for alms in Savatthi, he was there stirred to
concupiscence by the sight of a beautifully dressed woman. Being brought b}'
his teachers and directors before the Master, he admitted in answer to the en-
quiries of the Blessed One that the spirit of concupiscence had entered into him.
Then said the Master, "Verily the five lusts of the senses are sweet in the hour
of actual enjoyment, Brother; but this enjoyment of them (in that it entails
the miseries of re-birth in hell and the other evil states) is like the eating
of the fruit of the AMiat-fruit tree. Very fair to view is the What-fruit, very
fragrant and sweet ; but when eaten, it racks the inwards and brings death. In
other days, through ignorance [368] of its evil nature, a multitude of men, seduced
by the beauty, fragrance and sweetness of the fruit, ate thereof so that they died."
So saying, he told this story of the past.

Once upon a time when Brahmadatta was reigning in Benares, the
Bodhisatta came to life as the leader of a caravan. Once when journeying
with five hundred caits from East to West, he came to the outskirts of a
forest. Assembling his men, he said to them : — " In this forest grow
trees that bear poisonous fruit. Let no man eat any unfamiliar fruit
without first asking me." When they had ti-aversed the forest, they came
at the other border on a What-fruit tree with its boughs bending low with
their burthen of fruit. In form, smell and taste, its trunk, boughs, leaves
and fruit resembled a mango. Taking the tree, from its misleading
appearance and so forth, to be a mango, some plucked the fruit and ate ;
but others said, " Let us speak to our leader before we eat." And these
latter, plucking the fruit, waited for hinx to come up. When he came, he
ordered them to fling away the fruit they had plucked, and had an emetic
administered to those who had already eaten. Of these latter, some
recovered ; but such as had been the first to eat, died. The Bodhisatta
reached his destination in safety, and sold his wares at a profit, after
which he travelled home again. After a life spent in charity and other
good works, he passed away to fare according to his deserts.

No. 86. 213

It was when he had told this story, that the Master, as Buddha, uttered this
stanza : —

As they who ate the What-fruit died, so Lusts,
When ripe, slay him who knowing not the woe
They breed hereafter, stoops to lustful deeds.

Having thus shewn that the Lusts, which are so sweet in the hour of fruition,
end by slaying their votaries, the Master preaclied the Four Truths, at the close
[369] whereof the concupiscent Brother was converted and won the Fruit of the
First Path. Of the rest of the Buddha's following some won the First, some
the Second, and some the Third Path, whilst others again became Arahats.

His lesson ended, the Master identified the Birth by saying, "My disciples
were the people of the caravan in those days, and I their leader."

No. 86.

SiLAVIMAMSANA-JATAKA.

" Ncmght can compare." — This story was told by the Master while at Jetavana,
about a brahmin who put to the test his reputation for goodness. This Brother,
who was maintained by the King of Kosala, had sought the Three Refuges ; he
kept the Five Commandments, and was versed in the Three Vedas. "This is
a good man," thought the King, and shewed him great honour. But that
Brother thought to himself, "The King shews honour to me beyond other
brahmins, and has manifested his great regard by making me his spiritual
director. But is his favour due to my goodness or only to my Ijirth, lineage,
family, country and accomplishments? I must clear this up without delay."
Accordingly, one day when he was leaving the palace, he took unbidden a coin
from a treasurer's counter, and went his way. Such was the treasurer's venei-a-
tion for the brahmin that he sat perfectly still and said not a word. Next day
the brahmin took two coins ; but still the official made no remonstrance. The
third day the brahmin took a whole handful of coins. "This is the third day,"
cried the treasurer, "that you have robl)ed his Majesty;" and he shouted out
three times, — "I have caught the thief who robs the treasury." In rushed a
crowd of people from every side, crying, "Ah, you've long been posing as a model
of goodness." And dealing him two or three blows, they led him before the
King. In great sorrow the King said to him, "What led you, brahmin, to do so
wicked a thing T' And he gave orders, saying, "Off with him to punishment."
"I am no thief, sire," said the brahmin. "Then why did you take money from
the treasury?" "Because you shewed me such gretit honour, sire, and because I
made up my mind to find out whether that honour was paid to my birth and the
like or only to my goodness. That was ray motive, and now I know for certain
(inasmuch as you order me off to punishment) that it was my goodness and not
my birth and other advantages, that won me your majesty's favour. Goodness I
know to be the chief and supreme good ; I know too that to goodness [370] 1 can

214 The Jataka. Book I.

never attain iu this life, whilst I remain a layman, living in the midst of sinful
pleasures. Wherefore, this very day I would fain go to the Master at Jetavana
and renounce the world for the Brotherhood. Grant me your leave, sire." The
King consenting, the brahmin set out for Jetavana. His friends and relations in
a body tried to turn him from his purpose, but, finding their efforts of no avail,
left him alone. He came to tlie Master and asked to be admitted to the Brother-
hood. After admission to the lower and higher orders, he won by application
spiritual insight and became an Arahat, whereon he drew near to the IMastei',
saying, "Sir, my joining the Order has borne the Supreme Fruit,"— thereby
signifying that he had won Arahatship. Hearing of this, the Brethren, assembling
in the Hall of Truth, spoke with one another of the virtues of the King's chaplain
who tested his own reputation for goodness and who, leaving the King, had now
risen to be an Arahat. Entering the Hall, the Master asked what the Brethren
were discussing, and they told him. "Not without a precedent, Brethren," said
he, "is the action of this brahmin in putting to the test his reputation for
goodness and in working out his salvation after renouncing the world. The like
was done by the wise and good of bygone days as well." And so saying, he told
this story of the past.

Once on a time when Brahniadatta was reigning in Benares, the
Bodhisatta was liis chaplain, — a man given to charity and other good
works, whose mind was set on righteousness, always keeping unbroken
the Five Commandments. And the King honoured him beyond the otlier
brahmins ; and everything came to pass as above.

But, as the Bodhisatta was being brought in Ijonds l)ef()re the King,
he came where some snake-charmers were exhibiting a snake, which they
laid hokl of by tlie tail and the throat, and tied round their necks.
Seeing this, the Bodhisatta begged the men to desist, for tlie sn;ike might
bite them and cut their lives short. " Brahmin," reidied the snake-
charmers, "this is a good and well-behaved cobra; he's not wicked like
you, who for your wickedness and misconduct are being hauled off in
custody."

Thought the Bodhisatta to liimself, " Even cobias, if they do not bite
or wound, are called 'good.' How much more must this be the case with
those who have come to be human beings ! Verily it is just this goodness
which is the most excellent thing in all the world, nor [371] does aught
surpass it." Tlien he was brought before the King. "What is this, my
friends'?" said the King. "Here's a thief who has been robbing your
majesty's treasury." "Away witli liim to execution." "Sire," said the
brahmin, " I am no thief." " Then how came you to take the money 1 "
Hereon the Bodhisatta made answer pi-ecisely as above, ending as follows: —
"This then is why I have come to the conclusion that it is goodness which
is the highest and most excellent thing in all the world. But be that as
it may, yet, seeing that the cobra, when it does not bite or wound, must
simply be called 'good' and nothing more, for this reason too it is

No. 87. 215

goodness alone which is the highest and most excellent of all things."
Then in praise of goodness he uttered this stanza : —

Naught can compare with Goodness; all the world

Can not its equal show. The cobra fell,

If men account it 'good,' is saved from death.

After preaching the truth to the King in this stanza, the Bodhisatta,
abjuring all Lusts, and renouncing the world for the hermit's life, repaired
to the Himalayas, where he attained to the five Knowledges and the
eight Attainments, earning for himself the sure hope of re-birth thereafter
in the Brahma Realm.

His lesson ended, the Master identified the Birth by saying, "My disciples
were the King's following in those days, and I myself the King's chaplain."

[iVoie. Compare Nos. 290, 330, and 362 ; and see Peer's Etudes sur le Jdtaka.]

No. 87.

MAMGALA-JATAKA.

" Whoso renounces." — This story was told by the Master while at the Bamboo-
grove about a brahmin who was skilled in the prognostications [372] which can
be drawn from pieces of cloth i. Tradition says that at Rajagaha dwelt a brahmin
who was superstitious and held false views, not believing in the Three Gems.
This brahmin was very rich and wealthy, abounding in substance; and a female
mouse gnawed a suit of clothes of his, which was lying by in a chest. One day
after bathing himself all over, he called for this suit, and then was told of the
mischief which the mouse had done. " If these clothes stop in the house," thought
he to himself, "they'll bring ill-luck; such an ill-omened thing is sure to bring
a curse. It is out of the question t<.) give them to any of my children or servants ;
for whosoever has them will bring misfortune on all around him. I must have
them thrown away in a charnel-grouud-; but how? I cannot hand them to
servants ; for they might covet and keep them, to the ruin of my house. JNIy
son must take them." So he called his son, and telling him the whole matter
bade him take his charge on a stick, without touching the clothes with his hand,
and liing them away in a charnel-ground. Then the sou was to bathe himself
all over and return. Now that morning at dawn of day the Master looking

^ Cf. Tevijja Sutta translated by Rhys Davids in "Buddhist Suttas," p. 197.

^ An umaka-susdna was an open space or grove in which corpses were exposed
for wild-beasts to eat, in order that the earth might not be defiled. Cf. the Parsee
' Towers of Silence.'

216 The Jatakct. Booh I.

round to see what persons could be led to the truth, became aware that the
fether and son were predestined to attain salvation. So he betook himself in the
guise of a hunter on liis way to hunt, to the charnel-ground, and sate down at the
entrance, emitting the six-coloured rays that mark a Buddha. Soon there came
to the spot the young brahmin, carefully carrying the clothes as his father had
bidden him, on the end of his stick,— just as though he had a house-snake to
carry.

"What are you doing, young brahmin?" asked the Master.

"]\Iy good Gotamai," ^^s the reply, "this suit of clothes, having been gnawed
by mice, is like ill-luck personified, and as deadly as though steeped in venom ;
wherefore my father, fearing that a servant might covet and retain the clothes,
has sent me with them. I promised that I would tlirow them away and bathe
afterwards; and that's the errand that has brought me here." "Throw the suit
away, then," said the Master; and the young brahmin did so. "They will just
suit me," said the Master, as he picked up the fate-fraught clothes before the
young man's very eyes, regardless of the latter's earnest warnings and repeated
entreaties to him not to take them; and he departed in the direction of
the Bamboo- grove.

Home in all haste ran the young brahmin, to tell his father how the Sage
Gotama had declared that the clothes would just suit him, and had persisted,
in spite of all warnings to the contrary, in taking the suit away with him to the
Bamboo-grove. "Those clothes," thought the brahmin to himself, "are bewitched
and accursed. Even the sage Gotama cannot wear them without destruction
befalling him ; and that would Vu-ing me into disrepute. 1 will give the Sage
abundance of other gtirments and get him to throw that suit away." So with a
large number of robes he started in company of his son for the Bamboo-grove.
AVhen he came upon the Master he stood respectfully on one side and spoke thus,
— "Is it indeed true, as I hear, that you, my good Gotama, [373] picked up a suit
of clothes in the charnel-ground?" "Quite true, brahmin." "My good Gotama,
that suit is accursed ; if you make use of them, they will destroy you. If you
stand in need of clothes, take these and throw away that suit." "Brahmin,"
replied the Master, "by open profession I have renounced the world, and am
content with the rags that lie by the roadside or bathing-places, or are thrown
away on dustheaps or in charnel-grounds. Whereas you have held your super-
stitious in bygone days, as well as at the present time." So saying, at the
brahmin's request, he told this story of the past.

Once on a time there reigned in the city of Rajagaha, in the kingdom
of Magadha, a righteous King of Magadha. In those days the Bodhisatta
came to life again as a brahmin of the North-west. Growing up, be
renounced the world for the hermit's life, won the Knowledges and the
Attainments, and went to dwell in the Himalayas. On one occasion,
returning from the Himalayas, and taking up his abode in the King's
pleasaunce, he went on the second day into the city to collect alms.
Seeing him, the King had him summoned into the palace and there
provided with a seat and with food, — exacting a promise from him that
he would take up his abode in the pleasaunce. So the Bodhisatta used to
receive his food at the palace and dwell in the grounds.

' In Pali hlio Gotama, — a form of familiar address. Brahmins are always repre-
sented as presuming to say hho to the Buddha.

No. 88. 217

Now in those days there dwelt in that city a brahmin known as
Cloth-omens. And he had in a chest a suit of clothes which were gnawed
by mice, and everything came to pass just as in the foregoing story. But
when the son was on his way to the charnel-ground the Bodhisatta got there
first and took his seat at the gate ; and, picking up the suit which the
young brahmin threw away, he returned to the pleasaunce. When the
son told this to the old brahmin, the latter exclaimed, " It will be the
death of the King's ascetic " ; and entreated the Bodhisatta to throw that
suit away, lest he should perish. But the ascetic replied, " Good enough
for us are the rags that are flung away in charnel-grounds. We have
no belief in superstitions about luck, which are not approved by Buddlias,
Pacceka Buddhas, or Bodhisattas ; and therefore no wise man ought to
be a believer in luck." Hearing the truth thus expounded, tlie brahmin
forsook his errors and took refuge in the Bodhisatta. And the Bodhisatta,
preserving his Insight unbroken, earned re-birth thereafter in the Brahma
Realm. [374.]

Having told this story, the Master, as Buddha, taught the Truth to
the brahmin in this stanza : —

Whoso renounces omens, dreams and signs,
That man, from superstition's errors freed,
Shall triumph o'er the paired Depravities
And o'er Attachments to the end of time.

When the Master had thus preached his dcjctrinc to the l)rahiain in the form
of this stanza, he proceeded further to jn-each the Four Truths, at the close
whereof that brahmin, with his son, attained to the First Path. The Master
identified the Birth by saying, "The father and son of to-day were also the father
and son of those days, and I myself the ascetic."

No. 88.

SARAMBHA-JATAKA.

''Speak /!-i/ic%."— This story was told 1)}^ the Master while at Sfivattlii, aV)Out
the precept touching abusive language. The introductory story and the story of
the past are the same as in the Nandivisala-jataka above'.

But in tliis case [375] there is the difference that tlie Bodhisatta was an
ox named Sarambha, and belonged to a brahmin of Takkasila in the kingdom

1 No. 28.

218 The Jdtaka. Booh I.

of (iandhara. Aftci- telling the story of the past, the Master, as Buddha, uttered
this stanza: —

Si)cak kindly, revile not your fellow;
Love kindness; reviling breeds sorrow.

When tlie Master had ended his lesson he identified the Birth by saying,
"Ananda was the brahmin of those days, Uppalavanna his wife, and 1
Sarainbha."

about

No. 89.

KUHAKA-JATAKA.

^'How plausible.'^ This story was told by the Master while at Jetavana
lUt a knave. The details of his knavery will be related in the Uddfda-jatakai.

Once on a time when Brahmadatta was reigning in Benares, there
lived hard l)y a certain little village a shifty rascal of an ascetic, of the
class which wears long, matted hair. The squire of the place had a
hermitage built in the forest for him to dwell in, and used to provide
excellent fare for him in his own house. Taking the matted-haired rascal
to be a model of goodness, and living as he did in fear of robbers, the squire
brought a hundred pieces of gold to the hermitage and there buried them,
bidding the ascetic keep watch over them. " No need to say that, sir, to
a man who has renounced the world ; we hermits never covet other folks'
goods." "It is well, sir," said the squire, who went off with full confidence
in the other's protestations. Then the rascally ascetic thought to himself,
" there's enough here [376] to keep a man all his life long." Allowing a
few days to elapse first, he removed the gold and buried it by tlie wayside,
returning to dwell as before in his hermitage. Next day, after a meal of
rice at the squire's house, the ascetic said, "It is now a long time, sir,
since I began to be supported by you ; and to live long in one j^lace
is like living in the world, — which is forbidden to professed ascetics.
Wherefore I must needs depart." And though the squire pi'essed him to
stay, nothing could overcome this determination.

1 No. 487.

(

No. 89. 219

" Well, then, if it luust be so, go your way, sir," said the squire ; and
he escorted the ascetic to the outskirts before he left him. After going a
little way the ascetic thought that it would be a good thing to cajoh; the
squire ; so, putting a straw in his matted hair, back he turn(!d again.
" What brings you back 1 " asked the squire. " A straw from your roof,
sir, had stuck in my hair ; and, as we hermits may not take anything
which is not bestowed upon us, I have brought it back to you." "Throw it
down, sir, aiid go your way," said the squire, who thought to liimself,
" Why, he won't take so much as a straw which does not belong to him !
What a sensitive nature!" Highly delighted with the ascetic, the squire
bade him farewell.

Now at that time it chanced that the Bodhisatta, who was on his way
to the border-district for trading purjioses, had halted for the night at
that village. Hearing what the ascetic said, the sus[)icion was aroused in
his mind that the rascally ascetic must have robbed the squire of some-
thing ; and he asked the latter whether he had deposited anything in the
ascetic's care.

" Yes, — a hundred pieces of gold."

" Well, just go and see if it's all safe."

Away went the squire to the hermitage, and looked, and found his
money gone. Running back to the Bodhisatta, he cried, "It's not there."
"The thief is none other than that long-haired rascal of an ascetic," said
the Bodhisatta; "let us pursue and catch him." So away they hastened
in hot pursuit. When they caught the rascal they kicked and cuffed him,
till he discovered to them where he had hidden the money. When lie
procured the gold, the Bodhisatta, looking at it, scornfully remarked
to the ascetic, " So a hundred pieces of gold didn't trouble your conscience
so much as that sti'aw!" And he rebuked him in this stanza : —

How plausible the story that the rascal told !

How heedful of the straw I How heedless of the gold I

[377] When the Bodhisatta had rebuked the fellow in this wise, he
added, — " And now take care, you hypocrite, that you don't play such a
trick again." When his life ended, the Bodhisatta 2'assed away to fare
thereafter according to his deserts.

His le«S(in ended, the Master said, "Thus you see, Brethren, that this lirother
was as knavish in the past as he is to-day." And he identitied the Birtli by
saying, "This knavish Brother was the knavish ascetic of those days, and I the
wise and srood man."

220 The Jataka. Booh I.

No. 90.

AKATANxNU-JATAKA.

" The man ungrateful." — This story was tokl by the Master while at Jetavana,
alM)ut Aiiatha-pindika.

On the borders, so the tale goes, there lived a merchant, who was a corre-
spondent and a friend of An.itha-pindika's, but they had never met. There
came a time when this merchant loaded five hundred carts with local produce
and gave orders to the men in charge to go to the great merchant Anatha-
pindika, and barter the wares in his correspondent's shop for their value, and
bring back the goods received in exchange. So they came to Savatthi, and
found Anatha-pindika. First making him a present, they told him their
business. "You are welcome," said the great man, and ordered them to be
lodged there and provided with money for their needs. After kindly encpiiries
after their master's health, he bartered their merchandise and gave them the
goods in exchange. Then they went back to Lheir own district, and reported
what had happened.

Shortly afterwards, Anatha-pindika similarly despatched five hundred carts
with merchandise to the very district in which they dwelt ; and his people,
when they had got there, went, present in hand, to call upon the border
merchant. "Where do you come fromT' said he. "From Savatthi," replied
they ; "from your correspondent, Anatha-pindika." "Anyone can call himself
Anatha-pindika," said he with a sneer ; and taking their present, he bade them
begone, giving them neither lodging nor douceur. So they bartered their goods
for themselves and brought back the wai'cs in exchange to Savatthi, with the
story of the reception they had had.

Now it chanced [378] that this border merchant despatched another caravan
of fiv^e hundred carts to Savattlii ; and his people came with a present in their
hands to wait upon Anatha-pindika. But, as soon as Anatha-pindika's people
caught sight of them, they said, "Oh, we'll see, sir, that they are properly lodged,
fed, and supplied with money for their needs." And they took the strangers
outside the city and bade them unyoke their carts at a suitable spot, adding
that rice and a douceur would come from Anatha-pindika's house. About the
middle watch of the night, having collected a band of serving-men and slaves,
they looted the whole caravan, carried off every garment the men had got,
drove away their oxen, and took the wheels off the carts, lea\'ing the latter
but removing the wheels. "Without so much as a shirt among the lot of them,
the terrified strangers sped away and managed to reach their home on the
border. Then Anatha-pindika's people told him the whole story. "This capital
story," said he, "shall be niy gift to the Master to-day;" and away he went and
told it to the Master.

"This is not the first time, sir," said the Master, "that this border merchant
has shewn this disposition; he was just the same in days gone by." Then, at
Anatha-pindika's request, he told the following story of the past.

Once ou a time when Brahmadatta was reignino; in Benares, the
Bodhisatta was a very wealthy merchant in that city. And he too had as
a correspondent a l>order merchant whom he had never seen and all came
to pass as above.

No. 91. 221

Being told by his people what they had done, he said, "This trouble
is the result of their ingratitude for kindness shewn them." And he went
on to instruct the assembled crowd in this stanza : —

The man ungrateful for a kindly deed,
Thenceforth shall find no helper in his need.

After this wise did the Bodhisatta teach the truth in this stanza. After
a life spent in charity and other good works, he passed away to fare
according to his deserts.

[379] His lesson ended, the Master identified the Birth by saying, "The ])order
merchant of to-day was the border merchant of those days also ; and T was the
merchant of Benares."

No. 91.

LITTA-JATAKA.

"i7e holts the die." — This stury was told by the blaster while at Jetavana,
about using things thoughtlessly.

Tradition says that most of the Brethren of that day were in the habit of
using robes and so forth, which were given them, in a thoughtless manner. And
their thoughtless use of the Four Eequisites as a rule barred their escape from
the doom of re-birth in hell and the animal world. Knowing this, the Master set
forth the lessons of virtue and shewed the danger of such thoughtless use of
things, exhorting them to be careful in the use of the Four Requisites, and
laying down this rule, "The thoughtful Brother has a definite object in view
when he wears a robe, namely, to keep ofl:' the cold." After laying down similar
rules for the other Requisites, he concluded by saying, "Such is the thoughtful
use which should be made of the Four Requisites. Thoughtlessly to use them
is like taking deadly poison ; and there were those in bygone days who through
their thoughtlessness did inadvertently take poison, to their exceeding hurt in
due season." So saying he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born into a well-to-do family, and when he grew up, he
became a dice-player. With him used to play a shar})er, who kept on
playing while he was winning, but, when luck turned, broke up the game
by putting one of the dice in his mouth and pretending it was lost, — after
Avhich he would take himself off. [380] "Very good," said the Bodhisatta

222 The Jataka. Book I.

when he realised what was being done; "we'll look into this." So he
took some dice, anointed them at home with poison, dried them carefully,
and then carried them with him to the sharper, whom he challenged to a
game. The other was willing, the dice-board was got ready, and play
beffiin. No sooner did the sharper begin to lose than he popped one of
the dice into his mouth. Observing him in the act, the Bodhisatta
remarked, "Swallow away; you will not fail to find out what it really is
in a little time." And lie uttered this stanza of rebuke :

He bolts the die quite boldly, — knowing not

What burning poison thereon lurks unseen.

■ — Aye, bolt it, sharper! Soon you'll burn within.

But while the Bodhisatta was talking away, the poison began to work on
the sharper ; he grew faint, rolled his eyes, and bending double with pain
fell to the ground. "Now," said the Bodhisatta, "I must save the rascal's
life." So he mixed some simples and administered an emetic until
vomiting ensued. Then he administered a diaught of ghee with honey
and sugar and other ingredients, and by this means made the fellow all
right again. Then he exhorted him not to do such a thing again. After
a life spent in charity and other good works, the Bodhisatta j)assed away
to fare thereafter according to his desei'ts.

His lesson ended, the Master said, "Brethren, the thoughtless use of things
is like the thoughtless taking of deadly poison." So saying, he identified the
Birth in these woi'ds, "I was myself the wise and good gambler of those days."

{Pali Note. "No mention is made of the sharper, — the reason being that,
here as elsewhere, no mention is made of persons who are not spoken of at this
date.")

No. 92.

[381] M AH AS ARA- JATAKA.

^'For toar men cra<;e."— This story was told by the Master while at Jetavana,
about the venerable Ananda.

Once the wives of the King of Kosala thought among themselves, as follows,
"Very rare is the coming of a Buddha ; and very rare is birth in a human form with
all one's faculties in perfection. Yet, though we have happened on a human
form in a Buddha's lifetime, we cannot go at will to the Monastery to hear the

No. 92. 223

truth from his own lips, to do obeisance, and to make offerings to him. We
live here as in a box. I^et lis ask the King to send for a fitting Brother to
come here and teach us the truth. Let us learn what we can from hitn, and
be charitable and do good works, to the end that we may profit by our having
been born at this happy juncture." So they all went in a body to the King, and
told him what was in their minds ; and the King gave his consent.

Now it fell out on a day that the King was minded to take his pleasure in
the royal i)leasaunce, and gave orders that the grounds should be made ready
for his coming. As the gardener was working away, he espied the 1\I aster seated
at the foot of a tree. So he went to the King and said, "The pleasaunce is
made ready, sire; but the Blessed One is sitting there at the foot of a tree."
"Very good," said the King, "we will go and hear the Master." Mounting his
chariot of state, he weTit to the Master in the pleasaunce.

Now there was then seated at the Master's feet, listening to his teaching,
a lay-brother named Chattapani, who had entered the Third Path. On
catching sight of this lay-brother, the King hesitated ; but, on reflection that
this must be a virtuous man, or he would not be sitting by the Master for
instruction, he approached and with a bow seated himself on one side of the
Master. Out of reverence for the supreme Buddlia, the lay-brother neither rose
in the King's honour nor saluted his majesty; and this made the King very
angry. Noticing the King's displeasure, tlie Master proceeded to extol the
merits of that lay-brother, saying, "Sire, this lay-brother is master of all
tradition ; he knows by heart the scriptiu-es that have been handed down ; and
he has set himself free from the bondage of passion." "Surely," thought the
King, "he whose praises the Miister is telling can be no ordinary person."
And he said to him, "Let me know, lay-brother, if you are in need of anything."
"Thank you," said the man. Then the King listened to the Master's teaching,
and at its close rose up and ceremoniously withdrew.

Another day, meeting that same lay-brother going after breakfast umbrella
in hand to Jetavana, the King had him summoned to his presence and said,
"I hear, lay-brother, that you are a man of great learning. Now my wives are
very anxious to hear and learn the truth ; I should be glad if you would teach
them." "It is not meet, sire, that a layman [382] should expound or teach the
truth in the King's harem ; that is the prerogative of the Brethren."

Recognising, the force of this remark, the King, after dismissing the layman,
called his wives together and announced to them his intention of sending to the
Master for one of the Brethren to come as their instructor in the doctrine. Which
of the eighty chief disciples would they have l After talking it over together,
the ladies with one accord chose Ananda^ the Elder, surnamed the Treasurer of
the Faith. So the King went to the Master and with a courteous greeting sat
down by his side, after which he proceeded to state his wives' wish, and his own
hope, that Ananda might be their teacher. The Master, having consented to
send Ananda, the King's wives now began to be regularly taught by the Elder
and to learn from him.

One day the jewel out of the King's turban was missing. When the King
heard of the loss he sent for his ministers and bade them seize everyone who
had access to the precincts and find the jewel. So the Ministers searched
everybody, women and all, for the missing jewel, till they had worried everybody
almost out of their lives ; but no trace of it could they find. That day Ananda
came to the palace, only to find the King's wives as dejected as they had
hitherto been delighted when he taught them. "What has made you like this
to-day]" asked the Elder. "Oh, sir," said they, "the King has lost the jewel
out of his turban; and by his orders the ministers are worrying everybody,
women and all, out of their lives, in order to find it. We can't say what may
not happen to anyone of us; and that is why we are so sad." "Don't think

1 Anauda held 'advanced views on the woman question.' It was he who persuaded
the reluctant Buddha into admitting women to the Order, as recorded in the Vinaya
{S.B.E. XX, 320 et .seqq.).

224 The Jataka. Book I.

any more about it," said the Elder cheerily, as he went to find the King.
Takins? the scat set for hira, the Elder asked whether it Avas true that his
majesty had lost his jewel. "(,)uite true, sir," said the King. "And can it not
be found?" "I have had all the inmates of the palaces won-ied out of their
lives, and yet I can't find it." "There is one way, sire, to find it, without
woj-rying people out of their lives." "What way is that, sir?" "By wisp-giving,
sire." "Wisp-giving? What may that be, pray?" "Call together, sire, all the
liersons you suspect, and privately give each one of them separately a wisp
of straw, or a lump of clay will do, saying, 'Take this and put it in such and
such a place to-morrow at daybreak.' The man that took the jewel will put it
in the straw or clay, and so bring it back. If it be brought back the very first
day, well and good. If not, the same thing must be done on the second and
third days. In this way, a large number of ])ersons will escape worry, and you
will get your jewel back." With these words the Elder departed.

Following the above counsel, the King caused the straw and clay to be dealt
out for three successive days; but yet the jewel was not recovered. [383] On
the third day the Elder came again, and asked whether the jewel had been
brought back. "No, sir," said the King. "Then, sire, you must have a large
water-pot set in a retired corner of your courtyard, and you must have the pot
filled with water and a screen put up before it. Then give orders that all
who frequent the precincts, men and women alike, are to put off their outer-
garments, and one by one wash their hands behind the screen and then come
back." With this advice the Elder departed. And the King did as he bade.

Thought the thief, "Ananda has seriously taken the matter in hand; and, if
he does not find the jewel, he'll not let things rest here. The time has really
come to give the jewel up without more ado." So he secreted the jewel about
his person, and going behind the screen, dropped it in the water before he went
away. When everyone had gone, the pot was emptied, and the jewel found.
"It's all owing to the Elder," exclaimed the King in his joy, "that I have got my
jewel back, and that without worrying a host of people out of their lives." And
all the persons about the precincts were equally grateful to Ananda for the
trouble he had saved them from. The story how Ananda's marvellous powers
had found the jewel, spread through all the city, till it reached the Brotherhood.
Said the Brethren, "The great knowledge, learning, and cleverness of the Elder
Ananda have been the means at once of recovering the lost jewel and of saving
many persons from being worried out of their lives." And as they sate together
in the Hall of Truth, singing the praises of Ananda, the ISIaster entered and
asked the subject of their conversation. Being told, he said, "Brethren, this is
not the first time that what had been stolen has been found, nor is Ananda the
only one who has brought about such a discovery. In bygone days too the wise
and good discovered what had been stolen away, and also saved a host of people
from trouble, shewing that the lost property had fallen into the hands of
animals." So saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta, liaving perfected his education, became one of the King's
ministers. One day the King with a large following went into his
pleasaunce, and, after walking about the woods, felt a desire to disport
himself in the water. So he went down into the royal tank and sent
for his harem. The women of the harem, removing the jewels from their
heads and necks and so forth, laid them aside with their upper garments
in boxes under the charge of female slaves, and then went down into

No. 92. 225

the water. Now, as the queen was taking off lier jewels and ornaments,
and laying them with her upper i-obe on a box, she was watched by a
female monkey, which was hidden in the branches of a tree hard by.
Conceiving a longing to wear the queen's pearl necklace, this monkey
watched for the slave in charge to be off her guard. At first the giil kept
looking all about her in order to keep the jewels [384] safe ; but as time
Moi'e on, she began to nod. As soon as the monkey saw this, quick as
the wind she jumped down, and quick as the wind she was up the tree
again, with the pearls I'ound her own neck. Then, for fear the other
monkeys should see it, she hid the string of pearls in a hole in the tree
and sat on guard over her spoils as demurely as though nothing had
happened. By and by the slave awoke, and, terrified at finding the
jewels gone, saw nothing else to do but to scream out, "A man has run
off with the queen's pearl necklace." Up ran the guards from every side,
and hearing this story told it to the King. "Catch the thief," said his
majesty ; and away went the guards seai'ching high and low for the thief
in the pleasaunce. Heainng the din, a poor superstitioiis rustic' took to
his heels in alarm. "There he goes," ci"ied the guaixls, catching sight of
the runaway; and they followed hira up till they caught him, and with
blows demanded what he meant by stealing such precious jewels.

Thought he, "If I deny the charge, I shall die with the beating I
shall get from these ruffians. I'd better say I took it." So he confessed
to the theft and was hauled off a prisoner to the King. "Did you take
those precious jewels ?" asked the King. "Yes, your majesty." "Where
are they now?" "Please your majesty, I'm a poor man; I've never in
my life owned anything, even a bed or a chair, of any value, — much less
a jewel. It was the Treasurer who made me take that valuable necklace ;
and I took it and gave it to him. He knows all about it."

Then the King sent for the Treasurer, and asked whether the rustic
had passed the necklace on to him. "Yes, sire," was the answer. "Where
is it then ?" "I gave it to your majesty's Chaplain." Then the Chaplain
was sent for, and interrogated in the same way. And he said he had
given it to the Chief Musician, who in his turn said he had given it to a
courtesan [385] as a present. But she, being brought before the King,
utterly denied ever having received it.

Whilst the five were thus being questioned, the sun set. "It's too
late now," said the King; "we will look into this to-morrow." So he
handed the five over to his ministers and went back into the city. Here-
upon the Bodhisatta fell a-thinking. "These jewels," thought he, "were
lost inside the grounds, whilst the rustic was outside. There was a strong
guard at the gates, and it was impossible for anyone inside to get away

I Or perhaps "a taxpaying ryot."

c J. 15

226 The Jataka. Book I.

with the necklace. I do not see how anyone, whether inside or out, could
have managed to secure it. The truth is this poor wretched fellow must
have said he gave it to the Treasurer merely in order to save his own
skin ; and the Treasurer must have said he gave it to the Chaplain, in
the hope that he would get off if he could mix the Chaplain up in the
matter. Further, the Chaplain must have said he gave it to the Chief
Musician, because he thought the latter would make the time pass merinly
in prison ; vvhilst the Chief Musician's object in implicating the courtesan,
was simply to solace himself with her company during imprisonment.
Not one of the whole five has anything to do with the theft. On the
other hand, the grounds swarm with monkeys, and the necklace must have
got into the hands of one of the female monkeys."

When he had arrived at this conclusion, the Bodhisatta went to the
King with the request that the suspects might be handed over to him
and that he might be allowed to examine personally into the matter.
"By all means, my wise friend," said the King; "examine into it."

Then the Bodhisatta sent for his servants and told them where to
lodge the five prisoners, saying, " Keep strict watch over them ; listen to
everything they say, and report it all to me." And his servants did as he
bade them. As the prisoners sat together, the Treasurer said to the rustic,
"Tell me, you wretch, where you and I ever met before this day ; tell me
when you gave me that necklace." "Worshipful sir," said the other, "it
has never been mine to own aught so valual)le even as a stool or bedstead
that wasn't rickety. I thought that with your help I should get out
of this trouble, and that's why I said what I did. Be not angry with
me, my lord." Said the Chaplain [386] in his turn to the Treasurer, "How
then came you to pass on to me what this fellow had never given to you?"
"I only said so because I thought that if you and I, both high oflBcers of
state, stand togethei', we can soon put the matter right." "Brahmin,"
now said the Chief Musician to the Chaplain, " when, pray, did you give
the jewel to me?" "I only said I did," answered the Chaplain, "because
I thought you would help to make the time pass more agreeably." Lastly
the courtesan said, "Oh, you wretch of a musician, you know you never
visited me, nor I you. So when could you have given me the necklace, as
you say?" "Why be angry, my dear?" said the Musician, "we five have
got to keep house together for a bit; so let us put a cheerful face on it and
be happy together."

This conversation being reported to the Bodhisatta by his agents, he felt
convinced the five were all innocent of the robbery, and that a female
monkey had taken the necklace. "And I must find a means to make her
drop it," said he to himself. So he had a number of bead necklaces made.
Next he had a number of monkeys caught and turned loose again, with
strings of beads on their necks, wrists and ancles. Meantime, the guilty

No. 93. 227

monkey kept sitting in tlie trees watching her treasure. Then the Bodhi-
satta ordered a number of men to carefully observe eveiy monkey in the
grounds, till they saw one wearing the uiissing pearl necklace, and then
frighten her into dropping it.

Tricked out in their new splendour, the other monkeys strutted about
till they came to the real thief, before whom they Haunted their finery.
Jealousy overcoming her prudence, she exclaimed, "They're only beads !"
and put on her own necklace of real pearls. This was at once seen by
the watchers, who promptly made her drop the necklace, which they
picked up and brought to the Bodhisatta. He took it to the King, saying,
"Here, sire, is the necklace. The five prisoners are innocent; it was a
female monkey in the pleasaunce that took it." " How came you to find
that out 1" asked the King; "and how did you manage to get possession
of it again 1" Then the Bodhisatta told the whole story, and the King
thanked [387] the Bodhisatta, saying, "You are the right man in the right
place." And he uttered this stanza in praise of the Bodhisatta : —

For war men crave the hero's might,

For coimsel sage sobriety.

Boon comrades for tlieir jollity.
But judgment when in parlous plight.

Over and above these words of praise and gratitude, the King showered
treasures upon the Bodhisatta like a storm-cloud pouring rain from the
heavens. After following the Bodhisatta's counsels through a long life
spent in charity and good works, the King passed away to fare thereafter
according to his deserts.

His lesson ended, the Master, after extolling the Elder's merits, identified the
Birth by saying, "Ananda was the King of those days and I his wise counsellor."

No. 93.

VISS ASABHOJ AN A -JATAKA.

"Trust not the trusted." This story was told by the Master while at
Jetavana, about taking things on trust.

Tradition tells us that in those days the Brethren, for the most part, used to
rest content if anything was given them by their mothers or fathers, brothers or
sisters, or uncles or aunts, or other kinsf<jlk. Arguing that in their lay state they
had as a matter of course received things from the same hands, tlioy, ;is Brethren,

15—2

228 The Jataka. Booh I.

likewise shewed no circumspection or caution before using food, clothing and other
requii-itos which their relations gave them. Observing this the IMaster felt that he
must read the Brethren a lesson. So he called them together, and said, "Brethren,
no matter whether [388] the giver be a relation or not, let circumspection accom-
pany use. The Brother who without circumspection uses the requisites which are
given to him, may entail on himself a subsequent existence as an ogre or as a
ghost. Use without circumspection is like inito taking ])oison ; and poison kills
just the same, whethei' it be given by a relative or by a stranger. There were
those who in bygone days actually did take poison because it was offered by those
near and dear to them, and thereby they met their end." So saying, he told the
following story of the past.

Once upon a time when Brahmadatta was reigning in Benares, the
Bodhisatta was a very wealthy merchant. He had a herdsman who, when
the corn was growing thick, drove his cows to the forest and kept them
there at a shieling, bringing the produce from time to time to the merchant.
Now hard by the shieling in the forest there dwelt a lion ; and so afraid of
the lion were the cows that they gave but little milk. So when the herdsman
brought in his ghee one day, the merchant asked why there was so little of
it. Then the herdsman told him the reason. "Well, has the lion formed
an attachment to anything?" "Yes, master; he's fond of a doe,"
" Could you catch that doe?" " Yes, master." " Well, catch her, and rub
her all over with poison and sugar, and let her dry. Keep her a day or
two, and then turn her loose. Because of his affection for her, the lion will
lick her all over with his tongue, and die. Take his hide with the claws
and teeth and fat, and bring them back to me." So saying, he gave deadly
poison to the herdsman and sent him off. With the aid of a net which he
made, the herdsman caught the doe and carried out the Bodhisatta's orders.

As soon as he saw the doe again, the lion, in his great love for her,
licked her with his tongue so that he died. And the herdsman took the
lion's hide and the rest, and bi-ought them to the Bodhisatta, who said,
"Affection for others sIkjuUI be eschewed. Mark how, for all his strength,
the king of beasts, the lion, was led by his sinful love for a doe to poison
himself by licking her and so to die." So saying, he uttered this stanza for
the instruction of those gathered around : —

[389] Trust not the trusted, nor th' untrusted trust;
Trust kills; through trust the lion bit the dust.

Such was the lesson which the Bodhisatta taught to those around him.
After a life spent in charity and other good works, he passed away to
fare according to his deserts.

His lesson ended, the Master identified the Birth by saying, "I was the
merchant of those days."

[Note. Cf. Bohtlingk's "Indische Spriiche," (1st ed.) Nos. 1465—7 and 4346.]

No. 94. 229

No. 94.

LOMAHAMSA-JATAKA,

"Now scorchedy —IXna story the Master told while at Patikaraina near
Vasali, about Sunakkhatta.

For at that time Sunakkhatta, having become an adlierent of the Master,
was travelling about the country as a Brotlier with bowl and robes, when he was
perverted to the tenets of Koi'a the Kshatriya'. So he returned to the Blessed
Buddha his bowl and robes and reverted to a lay life by reason of Kora the
Kshatriya, al)Out the time when this latter liad been re-born as the offspring
of the Kalakanjaka Asm-a. And he went about within the tla-ee walls of
Vesali defaming the Master by affirming that there was nothing superhuman
about the sage Uotania, who was not distinguished from other men by preaching
a saving faith; that the sage Gotama had simply worked out a system which
was the outcome of his own individual thought and study ; and that the ideal for
the attainment of which his doctrine was preached, did not lead to the destruc-
tion of sorrow in those who followed it-.

Now the reverend Sariputta was on his round for alms when he heard
Sunakkhatta's blas])hemies ; and on his return from his round he reported this
to the Blessed One. Said the Master, "Sunakkhatta is a hot-headed jterson,
Sariputta, and speaks idle words. His hot-headedness has led him to talk like
this and to deny the saving grace of my doctrine. Unwittingly, this foolish person
is extolling me ; I say unwittingly, for he has no knowledge [390] of my efficacy.
In me, Sariputta, dwell the Six Knowledges, and herein am 1 more than human ;
the Ten Powers are within me, and the Four Grounds of Contidence. 1 know
the limits of the four types of earthly existence and the live states of possible
I'e-birth after earthly death. This too is a superhuman quality in me; and
whoso denies it must i-etract his words, change his Ijelief, and renounce his
heresy, or he will without ado be cast into hell." Having thus magnified the
superhuman nature and power which existed within him, the Master went on to
say, " Sunakkhatta, 1 hear, Sariputta, took delight in the misguided self-mortiti-
cations of the asceticism of Kora the Kshatriya; and therefore it was that he
could take no pleasure in me. Ninety-one jcons ago I lived the higher life in all
its foui' foi'ms-*, examining into that false asceticism to discover whether the
truth abode therein. An ascetic was I, the chief of ascetics; worn and
emaciated was I, beyond all others; loathing of comfort had I, a loathing
surpassing that of all others ; I dwelt apart, and unapproachable was my passion
for solitude." Then, at tlie Elder's request, he told this story of the past.

Once on a time, ninety-one seons ago, the Bodhisatta set himself to
examine into the false asceticism. So lie became a recluse, according to
the Naked Ascetics (Ajlvikas), — unclothed and covered with dust, solitary
and lonely, fleeing like a deer from the face of men; his food was small

^ See Hardy's Manual of Budhism, p. 330.

2 This is a quotation from the Mujjhima Nikdi/a i. 68.

'' i.e. as a learner, househokler, religietioc, and recluse.

230 The Jataka. Book I.

iish, cowdung, and other refuse ; and in order that his vigil might not be
disturbed, he took up his abode in a dread thicket in the jungle. In the
snows of winter, he came forth by night from the sheltering thicket to the
open air, returning with the sun-rise to his thicket again ; and, as he was
wet with the driving snows by night, so in the day time he was drenched
by the drizzle from the branches of the thicket. Thus day and night
alike he endured the extremity of cold. In summer, he abode by day in the
open air, and by night in the forest — scorched by the blazing sun by day,
and fanned by no cooling breezes by night, so that the sweat streamed from
him. And there presented itself to his mind this stanza, which was new
and never uttered before : —

Now scorched, now frore, lone in the lonesome woods,
Beside no fire, but all afire within.
Naked, tlie hermit wrestles for the Triith.

[391] But when after a life spent in the rigours of this asceticism, the
vision of hell rose before the Bodhisatta as he lay dying, he realised
the worthlessness of all his austerities, and in that supreme moment broke
away from his delusions, laid hold of the real truth, and was re-born in the
Heaven of Devas.

His lesson ended, the Master identified the Birth by saying, "I was the
naked ascetic of those days."

[A^ote. For the 'story of the past' ? cf. Carlyd rital-a, p. 102. For the intro-
ductory story see Sutta No. 12 of the Majjhima Nikaya.]

No. 95.

MAHASUDASSANA-JATAKA.

"//ow transient" — This story was told by the Master as he lay on his death-
bed, concerning Ananda's words, "O Blessed One, suffer not your end to be in
this sorry little town."

"When the Buddha was dwelling at Jetavana," thought the Master, "the
Elder Sariputta\ who was born in Nala village, died at Varaka in the month of
Kattika, when the moon was at the full ; and in the selfsame month, when the

1 For the death of Sruiixitta, see Bigaudet's 'Legend of the Burmese Buddha.'

No. 95. 231

mooa was on the wane, the great Moggallaiia dicd^ My two cliicf disciples being
dead, I too will pass away, in Kusiuarfi."— So thought the Blessed One; and
coming in his alms-pilgrimage to Kusinaril, there upon the Northward bench
between the twin Sal-trees he lay down never to rise again. Then said the
Elder Ananda, "O Blessed One, suffer not your end to be in this sorry little
town, this rough little town in the jungle, this little suljurban town. Shall not
Rajagaha or some other large city be the death -place of the Buddha?"

"Nay, Ananda," said the Master; "call not this a sorry little town, a little
town in the jungle, a little suburban town. In bygone days, in the days of
Sudassana's universal monarchy, it was in this town that I had my dwelling. It
was then a mighty city encompassed by jewelled walls [392] twelve leagues
round." Therewithal, at the Elder's request, he told this story of the past and
uttered the Maha-Sudassana Sutta^.

Then it was that Sudassana's queen Subhaddii marked how, after
coming down from the Palace of Truth, her lord was lying hard by on
his right side on the couch prepared for him in the Palm-grove'^ which
was all of gold and jewels, — that couch from which he wa.s not to rise
again. And she said, " Eighty-four tliousand cities, chief of which is
the royal-city of KusavatT, own your sovereignty, sire. Set your heart
on them."

"Say not so, my queen," said Sudassana ; "rather exhort me, saying,
' Keep your heart set on this town, and yearn not after those others '."

" Why so, my lord ? "

" Because I shall die to-day," answered the king.

In tears, wiping her streaming eyes, the queen managed to sob out
the words the king bade her say. Then she broke into weeping and
lamentation; and the other women of the harem, to the number of eighty-
four thousand, also wept and wailed ; nor could any of the courtiers
forbear, but all alike joined in one universal lament.

" Peace ! " said the Bodhisatta ; and at his word their lamentation was
stilled. Then, turning to the queen, he said, — " Weep not, my queen, nor
wail. For, even down to a tiny seed of sesamum, there is no such thing
as a compound thing which is permanent ; all are transient, all must
break up." Then, for the queen's behoof, he uttered this stanza : —

How transient are all component things!
Growth is their nature and decay :
They are produced, they are dissolved again :
And then is best, — when they have sunk to rest'*.

1 For the death of Moggallaua, see Fausboll's Dhammapada, p. 21j8, and Bigaudet,
op. cit.

^ The 17th Sutta of the Digha NikSya, translated by Rhys Davids in Vol. xi. of the
S. B. E.

3 See pp. 267 and 277 of Vol. xi. of the S. B. E. for this imlm-grove.

* This translation is borrowed from the Hibbert Lectures of Prof. Ehys Davids (2nd
edition, p. 212), where a translation is given of the commentary on these •' perhaps the
most frequently quoted and most popular verses in Pali Buddhist books."

232 The Jdtaka. Book I.

[393] Thus did the great Sudassana lead liis discuiii\se up to ambrosial
Nirvuua as its goal. Moreover, to the rest of the multitude he gave the
exhortation to be charitable, to obey tlie Oummandmeiits, and to keep
liaUowed the fast days. The destiny he won was to be re-born thereafter
in the Kealm of Devas.

His lesson ended, the Master identified the Birth by saying, "The mother
of Rahula' was the Queen Subhadda of those days; Rahula was the King's
eldest son ; the disciples of the Buddha were his courtiers ; and 1 myself the great
Sudassana."

\^Notc. For the evolution of this .Jataka, see the ifahd-parinihhdna Sutta and
the Maha -Sudassana Sutta, translated by Prof. Rhys Davids in his volume of
"Buddhist Suttas."!

No. 96.

TELAPATTA-JATAKA.

"J. 5 one ivitli care." — This story was told by the Master while dwelling in a
forest near the town of Desaka in the Sumbha ccninti-y, concerning the Janapada-
Kalyani Sutta-. For on that occasion the Blessed One said: — "Just as if.
Brethren, a great crowd were to gathei- together, crying 'Hail to the Belle of the
Land ! Hail to the Belle of the Land ! ' and just as if in like manner a greater
crowd were to gather together, crying 'The Belle of the Land is singing and
dancing' ; and then suppose there came a man fond of life, fearful of death, fond
of pleasure, and averse to pain, and suppose such an one were addressed as
follows, — ' Hi, there ! you are to carry this pot of oil, which is full to the brim,
betwixt the crowd and the Belle of the Land : a man with a drawn sword will
follow in your footsteps; and if you spill a single drop, he will cut oft" your
head';— what think you. Brethren? Would that man, under these circum-
stances, be careless, and take no pains in carrying that pot of oilT' "By no
manner of means, sir." "This is an allegory [394], which I framed to make my

1 This is the general style in the cauou of the wife of Gotama the Buddha. Cf.
Oldenberg's Vinaya, Vol. i. page 82, and the translation in Sacred Books of the East,
Vol. XIII. p. 208. It is not however correct to say that the Vinaya passage is "the
only passage in the Pali Pitakas which mentions this lady." For she is mentioned
in the Buddhavamsa (P. T. S. edition, page G5), and her name is there given as
Bhaddakaeca.

- It is not yet known where this Sutta occurs. A Pali summary of it has been left
untranslated, as adding little or nothing to the above 'Introductory Story.'

JVo. 96. 233

meaning clear, Brethren; and here is its moaning: — The hriniming pot of oil
tyjjifies a collected state of mind as regards things concerning the body, and the
lesson to be learnt is that such mindfulness should be practiseil and perfected.
Fail not in this. Brethren." So saying, the Master gave forth the Sutta coji-
ccrning the Belle of the Land, with both text and interpretation. [39r)] Then,
by way of application, the Blessed One went on to say, — "A I'rother desirous
of practising right mindfulness concerning the body, should be as careful not to
let his mindfulness drop, as the man in the allegory was not to let drop the |)ot
of oil."

When they had heard the Sutta and its meaning, the Brethren said: — "It
was a hard task, sir, for tlie man to pass by with the pot of oil without gazing on
the charms of the Belle of the Land." "Not hard at all, lirethren ; it was (juite
an easy task, — easy for the very good reason that he was escorted along by one
who threatened him with a drawn sword. But it was a truly hard task foi- tlic
wise and good of bygone days to preserve right mindfulness and to ciu'b tlieir
passions so as not to look at celestial beauty in all its perfection. Still they
triumphed, and passing on won a kingdom." So saying, he told this st(jry (jf
the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
satta was the youngest of the King's hundred sons, and gi-ew up to manhood.
Now in those days there were Pacceka Buddhas who used to come to take
their meals at the palace, and the Bodhisatta ministered to them.

Thinking one day of the great number of brothers he had, the
Bodhisatta asked himself whether there was any likelihood of his coming
to the throne of his fathers in that city, and determined to ask the
Pacceka Buddhas to tell him what should come to pass. Next day the
Buddhas came, took the water-pot that was consecrated to holy uses,
filtered the water, washed and dried their feet, and sate down to their
meal. And as they sat, tlie Bodhisatta came and seating himself by them
with a courteous salutation, put his question. And they answered and
said, " Prince, you will never come to be king in this city. But in
Gandhara, two thousand leagues away, there stands the city of Takkasila.
If you can reach that city, in seven days you will become king there.
But there is peril ou the road thither, in journeying through a great forest.
It is double the distance round the forest that it is to })ass through it.
Ogres have their dwelling therein, and ogresses make villages and liouses
arise by the wayside. Beneath a goodly canopy embroidered with stars
overhead, their magic sets a costly couch shut in by fair curtains of
wondrous dye. Arranged in celestial splendour the ogresses sit within
their abodes, seducing wayfarers [396] with honied words. ' Weary you
seem,' they say; 'come hither, and eat and drink before you journey
further on your way.' Those that come at their bidding are given seats
and fired to lust by the charm of their wanton beauty. But scarce have
they sinned, before the ogresses slay them and eat tliem while the warm

234 The Jdtaka. Book I.

blood is still flowing. And they ensnare men's senses, — captivating the
sense of beauty with utter loveliness, the ear with sweet minstrelsy, the
nostrils with heavenly odours, the taste with heavenly dainties of exquisite
savour, and the touch with red-cushioned couches divinely soft. But if
you can subdue your senses, and be strong in your resolve not to look
upon them, then on the seventh day you will become king of the city of
Takkasila."

"Oh, sirs; how could I look upon the ogresses after your advice to
me?" So saying, the Bodhisatta besought the Pacceka Buddhas to give him
something to keep him safe on his journey. Receiving from them a
charmed thread and some charmed sand, he first bade farewell to the
Pacceka Buddhas and to his father and mother ; and then, going to his
own abode, he addressed his household as follows : — -" I am going to
Takkasila to make myself king there. You will stop behind here." But
five of them answered, " Let us go too."

"You may not come with me," answered the Bodhisatta; "fori am
told that the way is beset by ogresses who captivate men's senses, and
destroy those who succumb to their charms. Great is the danger, but I
will rely on myself and go."

" If we go with you, prince, we should not gaze upon their baleful
charms. We too will go to Takkasila." " Then shew yourselves steadfast,"
said the Bodhisatta, and took those five with him on his journey.

The ogresses sat waiting by the way in their villages. And one of the
five, the lover of beauty, looked upon the ogresses, and being ensnared by
their beauty, lagged behind the rest, " Why are you di-opping behind 1 "
asked the Bodhisatta. " My feet hurt me, prince. I'll just sit down for a
bit in one of these pavilions, and then catch you up." " My good man,
these are ogresses ; don't hanker after them." " Be that as it may, prince,
I can't go any further." " Well, you will soon be shewn in your real
colours," said the Bodhisatta, as he went on with the other four.

Yielding to his senses, the lover of beauty drew near to the ogresses,
who [397] tempted him to sin, and killed him then and there. Thereon
they departed, and further along the road raised by magic arts a new
pavilion, in which they sat singing to the music of divers instruments.
And now the lover of music dropped behind and was eaten. Then the
ogresses went on further and sat waiting in a bazaar stocked with all sweet
scents and perfumes. And here the lover of sweet-smelling things fell
behind. And when they had eaten him, they went on further and sat in
a provision-booth where a profusion of heavenly viands of exquisite savour
was offered for sale. And here the gourmet fell behind. And wlien they
had eaten him, they went on further, and sat on heavenly couches wrought
by their magic arts. And here the lover of comfort fell behind. And him
too they ate.

No. 96. 235

Only the Bodhisatta was left now. And one of the ogresses followed
him, promising herself that for all his stern resolution she would succeed in
devouring him ei'e she turned back. Fui'ther on in the forest, woodmen
and others, seeing the ogress, asked her who the man was that walked on
ahead.

" He is my husband, good gentlemen."

"Hi, there !" said they to the Bodhisatta; "when you have got a sweet
young wife, fair as the flowers, to leave her home and put lier trust in you,
why don't you walk with her instead of letting her trudge wearily Ix-hind
you?" "She is no wife of mine, but an ogress. She has eaten my live
companions." "Alas! good gentlemen," said she, "anger will drive men
to say their very wives are ogresses and ghouls."

Next, she simulated pregnancy and then the look of a woman who has
borne one child ; and child on hip, she followed after the ]>odhisatta.
Everyone they met asked just the same qnestions about the pair, and the
Bodhisatta gave just the same answer as he journeyed on.

At last he came to Takkasila, where the ogress made the child dis-
appear, and followed alone. At the gates of the city the Bodhisatta
entered a Rest-house and sat down. Because of the Bodhisatta's efficacy
and power, she could not enter too; so she arrayed herself in divine beauty
and stood on the threshold.

The King of Takkasila was at that moment passing by on his way to
his pleasaunce, and was snared" by her loveliness. "Go, find out," said he
to an attendant, "whether she has a husband [398] with her or not." And
when th€ messenger came and asked whether she had a husband with her,
she said, " Yes, sir ; my husband is sitting within in the chamber."

" She is no wife of mine," said the Bodhisatta. " She is an ogress and
has eaten my five companions."

And, as before, she said, " Alas ! good gentlemen, anger will drive men
to say anything that comes into their heads."

Then the man went back to the King and told him what each had said.
" Treasure- trove is a royal perquisite," said the King. And lie sent for the
ogress and had her seated on the back of his elephant. After a solemn
procession round the city, the King came back to his palace and had the
ogress lodged in the apartments reserved for a queen-consort. After
bathing and perfuming himself, the King ate his evening meal and then
lay down on his I'oyal bed. The ogress too jjrepared herself a meal, and
donned all her splendour. And as she lay by the side of the delighted
King, she turned on to her side and V)urst into tears. Being asked why
she wept, she said, "Sire, you found me by the wayside, and the women
of the harem are many. Dwelling here among enemies I shall feel crushed
when they say ' Who knows who your father and mother are, or anything
about your family? You were picked up by the wayside.' But if your

236 Tlie Jdtaka. Book I.

majesty would give me power and authority over the whole kingdom,
nobody would dare to annoy me with such taunts."

" Sweetheart, I have no power over those that dwell throughout my
kingdom ; I am not their lord and master. I have only jurisdiction over
those who revolt or do iniquity'. So I cannot give you power and
authority over the w^hole kingdom."

"Then, sire, if you cannot give me authority over the kingdom or over
the city, at least give me authority within the palace, that I may have rule
here over those that dwell in the palace."

Too deeply smitten with her charms to refuse, the King gave her authority
over all within the palace and hade her have rule over them [399]. Con-
tented, she waited till the King was asleep, and then making her way to
the city of the ogres returned with the whole crew of ogres to the palace.
And she herself slew the King and devoured him, skin, tendons and fiexli,
leaving only the bare bones. And the rest of the ogres entering the gate
devoured everything as it came in their v/ay, not leaving even a fowl or a
dog alive. JNext day when })eople came and found the gate shut, they
beat on it with impatient cries, and effected an entrance, — only to find the
whole palace strewn with bones. And they exclaimed, " So the man was
right in saying she was not his wjfe but an ogress. In his unwisdom the
King brought her home to be his wife, and doubtless she has assembled the
other ogres, devoured everybody, and then made off."

Now on that day the Bodhisatta, with the charmed sand on his head
and the charmed thread twisted round his brow, was standing in the Rest-
house, sword in hand, waiting for the dawn. Those others, meantime,
cleansed the palace, garnished the floors afresh, sprinkled perfumes on
them, scattered flowers, hanging nosegays from the roof and festooning the
walls with garlands, and burning incense in the place. Then they took
counsel together, as follows : —

"The man that could so master his senses as not so much as to look at
the ogress as she followed him in her divine beauty, is a noble and stead-
fast man, filled with wisdom. With such an one as king, it would be well
with the whole kingdom. Let us make him our king."

And all the courtiers and all the citizens of the kingdom were one-
minded in the matter. So the Bodhisatta, being chosen king, was escorted
into the capital and there decked in jewels and anointed king of Takkasila.
Shunning the four evil paths, and following the ten paths of kingly duty,
he ruled his kingdom in righteousness, and after a life spent in charity and
other good works passed away to fare according to his deserts.

Cf. Milinda-panho 359 for an exposition of the limited prerogative of kings.

No. 97. 237

His story told, the Master, as Buddha, uttered this stanza : — [400]

As one with care a pot of oil will bear.

Full to the brim, that none may overflow.
So he who forth to foi'cign lands doth fare

O'er his own heart like governaunce should shew.

[401] When the Master had thus led up to the highest point of instruction,
which is Arahatship, he identified the Ijirth by saying, "The Buddha's disciples
were in those days the king's courtiers, and I the prince that won a kingdom."

No. 97.

NAMASIDDHI-JATAKA.

'■'Seeing Quick dead." — This story was told by the Master while at Jetavana,
about a Brother who thought luck went by names. For we hear that a young
man of good family, named 'Base,' had given his heart to the Faith, and joined
the Brotherhood. [402] And the Brethren used to call to him, "Here, Brother
Base!" and "Stay, Brother Base," till he resolved that, as 'Base' gave the idea of
incarnate wickedness and ill-luck, he would change his name to one of better
omen. Accordingly he asked his teachers and preceptors to give him a new
name. But they said that a name only served to denote, and did not impute
qualities ; and they bade him rest content with the name he had. Time after
time he renewed his request, till the whole Brotherhood knew what importance
he attached to a mere name. And as they sat discussing the matter in the Hall
of Truth, the Master entered and asked what it was they were speaking about.
Being told, he said "This is not the first time this Brother has believed luck
went by names ; he was equally dissatisfied with the name he bore in a former
age." So saying he told this story of the past.

Once on a time the Bodhisatta was a teacher of world-wide fame at
Takkasila, and five hundred young brahmins learnt the Vedas from his
lips. One of these young men was named Base. And from continually
hearing his fellows say, " Go, Base " and " Come, Base," he longed to get rid
of his name and to take one that had a less ill-omened ring about it. So
he went to his master and asked that a new name of a respectable charac-
ter might be given him. Said his master, " Go, my son, and tiavel
through the land till you have found a name you fancy. Then come back
and I will change your name for you."

The young man did as he was bidden, and taking provisions for the

238 The Jataka. Book I.

journey wandered from village to village till be came to a certain town.
Here a man named Quick had died, and the young brahmin seeing him
borne to the cemetery asked what his name was.

"Quick," was the reply. "What, can Quick be dead?" "Yes, Quick
is dead; both Quick and Dead die just the same. A name only serves to
mark who's who. Yovi seem a fool."

Hearing this he went on into the city, feeling neither satisfied nor dis-
satisfied with his own name.

Now a slave-girl had been thrown down at the door of a house, while
her master and mistress beat her with rope-ends because she had not
brought home her wages. And the girl's name was Rich. [403] Seeing
the girl being beaten, as he walked along the street, he asked the reason,
and was told in reply that it was because she had no wages to shew.

" And what is the girl's name ? "

"Rich," said they. "And cannot Rich make good a paltry day's
pay 1 " " Be she called Rich or Poor, the money's not forthcoming any
the more. A name only serves to mark who's who. You seem a fool."

More reconciled to his own name, the young brahmin left the city and
on the road found a man who had lost his way. Having learnt that he
had lost his way, the young man asked what his name was. " Guide,"
was the re})ly. "And has Guide lost his way'?" "Guide or Misguide,
you can lose your way just the same. A name only serves to mark who's
who. You seem a fool."

Quite reconciled now to his name, the young brahmin came back to his
master.

" Well, what name have you chosen'?" asked the Bodhisatta. "Master,"
said he, "I find that death comes to 'Quick' and 'Dead' alike, that 'Rich'
and ' Poor ' may be poor together, and that ' Guide ' and ' Misguide ' alike
miss their way, I know now that a name serves only to tell who is who,
and does not govern its owner's destiny. So I am satisfied with my own
name, and do not want to change it for any other."

Then the Bodhisatta uttered this stanza, combining what the young
brahmin had done with the sights he had seen : —

Seeing Quick dead. Guide lost. Rich poor,
Base learned content nor travelled more.

His story told, the Master said "So you see, Brethren, that in former days as
now this Brother imagined there was a great deal in a name." And he identified
the Birth by saying, "This Brother who is discontented with his name was the
discontented young brahmin of those days; the Buddha's disciples were the
pupils; and I myself their master."

No. 98. 239

No. 98.

KUTAVANIJA-JATAKA.

[404] " Wise right!)/, Wisest wrongly." — This story was told by the ^faster
while at Jetavana, aljout a cheating merchant. There were two merchants in
partnership at Savatthi, we are told, who travelled with their merchandise and
came Vjack with the proceeds. And the cheating merchant thought to himself,
"My partner has been badly fed and badly lodged for so many days past that he
will die of indigestion now he has got home again and can feast to his heart's
content on dainties manifold. My plan is to divide what we have made into
three portions, giving one to his orphans and keeping two for myself." And
with this object he made some excuse day by day for putting oft" the division of
the profits.

Finding that it was in vain to press for a division, the honest partner went to
the Master at the monastery, made his salutation, and was received kindly. "It
is a very long time," said the Buddha, "since you came last to see me." And
hereupon the merchant told the I\Iaster what had beftiUen him.

"This is not the first time, lay-follower," said the Master, "that this man
has been a cheating merchant ; he was no less a cheat in times past. As he
tries to defraud you now, so did he try to defraud the wise and good of other
days." So saying, at the merchant's request, the Master told this story of tiie
past.

Once on a time wlien Brahmadatta was reigning in Benares, the Bodhi-
satta was born into a merchant's family and on name-day was named
'Wise.' When he grew up he entered into {jartnership with another
merchant named 'Wisest,' and traded with him. And these two took five
hundred waggons of merchandise from Benares to the country-districts,
where they disposed of their wares, returning afterwards with the proceeds
to the city. When the time for dividing came. Wisest said, "I must have
a double share." "Why so?" asked Wise. "Because while you are only
Wise, I am Wisest. And Wise ought to have only one share to Wisest's
two." "But we both had an equal interest in the stock-in-trade and in
the oxen and waggons. Why should you have two shares'?" "Because I
am Wisest." And so they talked away till they fell to quarrelling.

"Ah!" thought Wisest, "I have a plan." And he made his father hide
in [405] a hollow tree, enjoining the old man to say, when the two came,
"Wisest should have a double portion." This arranged, he went to tlie
Bodhisatta and proposed to him to refer the claim for a double share to
the competent decision of the Tree-Sprite. Then he made his appeal in
these words: "Lord Tree-Sprite, decide our cause!" Hereupon the father,
who was hidden in the tree, in a changed voice asked them to state the

240 The Jataha. Booh I.

case. The clieat addressed the tree as follows: "Lord, here stands Wise,
and here stand I Wisest. We have been partners in trade. Declare what
share each should receive."

"Wise should receive one share, and Wisest two," was the response.

Hearing this decision, the Bodhisatta resolved to find out whether it
was indeed a Tree-Sprite or not. So he filled the hollow trunk with straw
and set it on fire. And Wisest's father was half roasted by the rising
flames and clambered up by clutching hold of a bough. Falling to the
ground, he uttered this stanza : —

AVise rightly, Wisest wrongly got his name;
Through Wisest, I'm nigh roasted in the flame.

Then the two merchants made an equal division and each took half,
and at their deaths passed away to fare according to their deserts.

"Thus you see," said the Master, "that j'our partner was as great a cheat in
past times as now." Having ended his story, he identified the Birth by saying,
"The cheating merchant of to-day was the cheating merchant in the story, and
I the honest merchant named Wise."

No. 99.

PAROSAHASSA-JATAKA.

'■^Far better than a thousand fools." — This story was told by the Master when
at Jetavana, concerning the question of the unconverted. [406]
(The incidents will be related in the Sarabhanga-jatakai.)
On a certain occasion the Brethren met in the Hall of Truth and praised
the wisdom of Sariputta, the Captain of the Faith, who had expounded the
meaning of the Buddha's pithy saying. Entering the hall, the Master asked and
was told what the Brethren were talking about. "This is not the first time.
Brethren," said he, "that the meaning of a pithy saying of mine has been brought
out by Sariputta. He did the like in times gone by." So saying, he told this
story of the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
.satta was born a Northern brahmin and j)erfected his education at Takkasila.
Putting Lu.sts from him and renouncing the world for the hermit's life, he

1 No. 522.

No. 99. 241

won the Five Knowledges and the Eight Attainments, and dwelt in the
Himalayas, where five hundred hermits gathered round him. One rainy
season, his chief disciple went with half the hermits to the haunts of men
to get salt and vinegar. And that was the time when the Bodhisatta
should die. And his disciples, wishing to know his spiritual attainment,
said to him, " What excellence have you wonf

"Won?" said he; "I have won Nothing'^." So saying, he died, but was
reborn in the Brahma Realm of Radiant Devas. (For Bodhisattas even
though they may have attained to the highest state ai-e never reborn in
the Formless World, because they are incapable of passing beyond the Realm
of Form.) Mistaking his meaning, his disciples concluded that he had
failed to win any spiritual attainment. So they did not pay the customary
honours at cremation.

On his return the chief disciple learnt that the master was dead, and
asked whether they had asked what he had won. "He said he had won
nothing," said they. " So we did not pay him the usual honours at
cremation."

"You understood not his meaning," said that chief disciple. "Our
master meant that he had attained to the insight called the insight into
the Nothingness of Things." But though he explained this again and
again to the disciples, they believed him not.

Knowing their unbelief, the Bodhisatta cried, " Fools ! they do not
believe my chief disciple. I will make this thing })lain unto them." And
he came from the Brahma Realm and by virtue of his mighty powers
rested in mid-air above the hermitage and uttered this stanza in praise of
the wisdom of the chief disciple : — [407]

Far better than a thousand fools, though they

Cry out a hundred years unceasingly,

Is one who, hearing, straightway understands.

Thus did the Great Being from mid-air proclaim the Truth and rebuke
the band of hermits. Then he passed back to the Brahma Realm, and
all those hermits too qualified themselves for rebirth in the same Realm.

His lesson ended, the Master identified the Bii-th by saying, "Sfiriputta was
the chief disciple of those days, and I Mahfi-Brahma."

1 One of the highest Attainments was the insight into the nothingness of things;
everything being a delusion.

C. J,

242 The Jataka. Book I.

No. 100.

ASATARtJPA-JATAKA.

"/m gtdse of joy." — This story was told by the INIaster while at Kunda-
dhanavana near the city of Kiindiya about Suppavasa, a lay-sister, who was
daughter to King Koliya. For at that time, she, who had carried a child
seven years in her womb, was in the seventh day of her throes, and her
pains were grievous. In spite of all her agony, she thought as follows: — ''All-
Enlightened is the Blessed One who preaches the Truth to the end that such
suffering may cease; righteous are the Elect of the Blessed One who so walk
that such suffering may cease; blessed is Nirvana wherein such suffering doth
cease." These three thoughts were her consolation in her pangs. And she
sent her husband to the Buddha to tell her state and bear a greeting for her.

Her message was given to the Blessed One, who said, [408] "May Suppavasa,
daughter of the king of the Koliyas, grow strong and well again, and bear a
healthy child." And at the word of the Blessed One, Suppavasa, daughter of
the king of the Koliyas, became well and strong, and bore a healthy child.
Finding on his return that his wife had been safely delivered, the husband
marvelled greatly at the exalted powers of tlie Buddha. Now that her child
was born, Suppavasa was eager to shew bounty for seven days to the Brother-
hood with the Buddha at its head, and sent her husband back to invite them.
Now it chanced that at that time the Brotherhood with the Buddha at its head
had received an invitation from the layman who supported the Elder Moggallana
the Great; but the Master, wishing to gratify Suppavasa's charitable desires,
sent to the Elder to explain the matter, and with the Brotherhood accepted
for seven days the hospitality of Suppavasa. On the seventh day she dressed
up her little boy, whose name was Sivali, and made him bow before the Buddha
and the Brotherhood. And when he was brought in due course to Sariputta,
the Elder in all kindness greeted the infant, saying, "Well, Sivali, is all well
with you?" "How could it be, sir?" said the infant. "Seven long years have
I had to wallow in blood."

Then in joy Suppavasa exclaimed, "My child, only seven days old, is actually
discoursing on religion with the apostle Sariputta, the Captain of the Faith ! "

"Would you like another such a child?" asked the Master. "Yes, sir;"
said Suppavasa, "seven more, if I could have them like him." In solemn phrase
the Master gave thanks for Suppavasa's hospitality and departed.

At seven years of age the child Sivali gave his heart to the Faith and
forsook the world to join the Brotherhood ; at twenty he was admitted a full
Brother. Righteous was he and won the crown of righteousness which is
Arahatship, and the earth shouted aloud for joy.

So one day the assembled Brethren talked with one another in the Hall
of Truth respecting the matter, saying, "The Elder Sivah, who is now so shining
a light, was the child of many prayers ; seven long years was he in the womb
and seven days in birth. How great must have been the pains of mother and
child ! Of what deeds were their pains the fruit?"

Entering the hall, the Master asked the subject of their discourse. "Brethren,"
said he, "the righteous Sivali [409] was seven years in the womb and seven days
in birth all because of his own past deeds. And similarly Suppavasa's seven
years' pregnancy and seven days' travail resulted from her own past deeds."
bo saying, he told this story of the past.

No. 101. 243

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
satta was the child of the queen consort, and grew up and was educated at
Takkasila, and at his father's death became king and ruled righteously.
Now in those days the King of Kosala came up with a great force against
Benares and slew the king and bore off his queen to be his own wife.

When the king was slain, his son made his escape through the sewer.
Afterwards he collected a mighty force and came to Benares. Encamping
hard by, he sent a message to the king to either surrender the kingdom
or give battle. And the king sent back the answer that he woiild give
battle. But the mother of the young prince, hearing of this, sent a
message to her son, saying, "There is no need to do battle. Let every
approach to the city on every side be invested and barred, till lack of
firewood and water and food wears out the people. Then the city will
fall into your hands without any fighting." Following his mother's advice,
the prince for seven days invested the city with so close a blockade that
the citizens on the seventh day cut off their king's head and brought it to
the prince. Then he entered the city and made himself king, and when
his life ended he passed away to fare according to his deserts.

The result and consequence of his acts in blockading the city for those seven
days was that for seven years he abode in the womb and was seven days in
birth. But, inasmuch as he had fallen at the feet of the Buddha Padumuttara
and had prayed with many gifts that the crown of Arahatship might be his;
and, inasmuch as, in the days of the Buddha Vipassi, he had offered up the
same prayer, he and his townsfolk, with gifts of great price; — [410] therefore, by
his merit, he won the crown of Arahatship. And because SuppavJisa sent the
message bidding her son take the city by blockade, she was doomed to a seven
yeai's' pregnancy and to a seven days' travail.

His story ended, the Master, as Buddha, repeated these verses : —

In guise of joy and blessings, sorrow comes
And trouble, sluggards' hearts to overwhelm.

And when he had taught this lesson, the Master identified the Birth by
saying, "Sivali was the prince who in those days blockaded the city, and
became king ; Suppavasa was his mother, and I his father, the king of Benares."

No. 101.

PAROSATA-JATAKA.

Far better than a hundred fools, though they

Think hard a hundred years unceasingly.

Is one who, hearing, straightway understands.

[411] This story is in all respects analogous to the Parosahassa-Jataka (No.
99), with the sole difi'erence that 'think liard' is read here.

IG— 2

244 The Jataka. Book I.

No. 102.

PANNIKA-JATAKA.

"^e that should prove."— This story was told by the Master while at Jetavana,
about a lay-brother who was a greengrocer in Savatthi and made a living by the
sale of various roots and vegetables, and pumpkins and the like. Now he had a
pretty daughter who was as good and virtuous as she was pretty, but was always
laughing. And when she was asked in marriage by a family of his own station
in life, he thought "She ought to be married, but she's always laughing; and a
bad girl married into a strange family is her parents' shame. I must find out
for certain whether she is a good girl or not."

So one day he made his daiighter take a basket and come with him to the
forest to gather herbs. Then to try her, he took her by the hand with whispered
words of love. Straightway the girl bm-st into tears and began to cry out
that such a thing would be as monstrous as fire rising out of water, and she
besought him to forbear. Then he told her that his oidy intent was to try her,
and asked whether she was virtuous. And she declared that she was and that
she had never looked on any man with eyes of love. Calming her fears and
taking her back home, he made a feast and gave her in marriage. Then feeling
that he ought to go and pay his respects to the ]\Iaster, he took perfumes and
garlands in his hand and went to Jetavana. His salutations done and offerings
made, he seated himself near the Master, who observed that it was a long
time since his last coming. Then the man told the Blessed One the whole
story.

"She has always been a good girl," said the Master. "You have put her to
the test now just as you did in days gone by." Then at the greengrocer's request
he told this story of the past.

Once on a time when Braliraadatta was reigning in Benares [412], the
Bodhisatta was a Tree-Sprite in a forest. And a lay-follower who was a
greengrocer of Benares had just the same doubts of his daughter, and all
fell out as in the introductory story. And as her father took hold of lier
liand the weeping girl repeated these verses : —

He that should prove my buckler strong,
My father, worketh me this wrong.
Forlorn in thickest wood I cry ;
]\Iy helper proves my enemy.

Then her father calmed her fears, and asked whether she was a virgin.
And when she declared that she was, he brought her home and made
a feast and gave the girl in marriage.

No. 103. 245

His story ended, the Master preached the Four Truths, at the close whereof
the greengrocer was established in the First Path of Salvation. Then the
Master identified the Birth by saying, "The father and daughter of to-day were
the father and daughter in the story, and I the Tree-Sprite who witnessed
the scene."

[Note. Cf. No. 217.]

No. 103.

VERI-JATAKA.

"//" wise, thou ''It loiter ?io<."— This story was t(jld by the Master at Jetavana
about Anatha-pindika. For we hear that Anatha-pindika was returning from the
village of which he was headman, when he saw robbers on the road. " It won't
do to loiter by the way," thought he; "I must hurry on to Savatthi." So he
urged his oxen to speed [413] and got safely into Savatthi. Next day he went to
the monastery and told the blaster what had befallen him. " Sir," said the Master,
"in other times too the wise and good espied robbers on the road and hastened
without delay to their homes." Then at the merchant's request he told this
story of the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
satta was a rich merchant, who had been to a village to collect his dues
and was on his homeward way when he saw robbers on the road. At
once he urged his oxen to their topmost speed and reached home in safety.
And as he sat on his couch of state after a rich repast, he exclaimed,
"I have escaped from the robbers' hand to mine own house, where fear
dwells not." And in his thankfulness he uttered this stanza : —

If wise, thou 'It loiter not 'mid enemies ;
A night or two with such brings miseries.

So, from the fulness of his heart, spake the Bodhisatta, and after a life
of charity and other good deeds he passed away to fare according to his
deserts.

His story ended, the Master identified the Birth by saying, "I was the
merchant of Benares of those days."

246 TTi(^ Jataka. Book I.

No. 104.

MITTAVINDA-JATAKA.

'■'■From foxhr to eighC^ — This story was told by the Master while at Jetavana,
concerning an unruly Brother. The incidents are the same as those in the
previous story of MittavindakaS but belong to the days of the Buddha
Kassapa.

[414] Now at that time one of the damned who had put on the
circlet and was suffering the tortures of hell, asked the Bodhisatta —
" Lord, what sin have I committed 1 " The Bodhisatta detailed the man's
evil deeds to him and uttered this stanza : —

From four to eight, to sixteen thence, and so

To thirty-two insatiate greed doth go,

— Still pressing on till iusatiety

Doth win the circlet's griding misery 2.

So saying he went back to the Realm of Devas, but the other abode in
hell till his sin had been purged from him. Then he passed thence to fare
accordinc: to his deserts.

His lesson ended, the Master identified the Birth by saying, "This unruly
Brother was then Mittavindaka and I the Deva."

No. 105.

DUBBALAKATTHA-JATAKA.

''Fear' St thoxo the wind."— This, story was told by the Master while at
Jetavana, about a Brother who lived in a perpetual state of nervous alarm. We
learn that he came of a good family in Savatthi, and was led to give up the
world by hearing the Truth preached, and that he was always in fear of his life

1 No. 41.

- Part of these lines occur iii the Pauca Tantra 98.

No. 105. 247

both by night and by day. The sough of the wind, the rustle of a fan, or the
cry of bird or beast would inspire him with such abject terror that he would
shriek and dash away. He never reflected that death was svu'e to come ui)on
him ; though, had he practised meditation on the certainty of death, he would
not have feared it. [415] For only they that do not so meditate fear death.
Now his constant fear of dying became known to the Brethren, and one day
they met in the Hall of Truth and fell to discussing his fearfulness and the
propriety of every Brother's taking death as a theme for meditation. Entering
the Hall, the Master asked, and was told, what they were discussing. So he sent
for that Brother and asked him whether it was true he lived in fear of death.
The Brother confessed that he did. "Be not angry. Brethren," said the Master,
"with this Brother. The fear of death that fills his breast now was no less
strong in bygone times." So saying he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
satta was a Tree-Sprite near the Himalayas. And in those days the king
put his state elephant in the elephant-trainers' hands to be broken in to
stand firm. And they tied the elephant up fast to a post, and with goads
in their hands set about training the animal. Unable to bear the pain
whilst he was being made to do their bidding, the elephant broke the post
down, put the trainers to flight, and made off to the Himalayas. And
the men, being unable to catch it, had to come back empty-handed. The
elephant lived in the Himalayas in constant fear of death. A breath of
wind sufiiced to fill him with fear and to start him off at full speed,
shaking his trunk to and fro. And it was with him as though he was
still tied to the post to be trained. All happiness of mind and body gone,
he wandered up and down in constant dread. Seeing this, the Tree-Sprite
stood in the fork of his tree and uttered this stanza : —

Fear'st thou the wind that ceaselessly
The rotten boughs doth rend alway?
Such fear will waste thee quite away!

[416] Such were the Tree-Sprite's cheering words. And the elephant
thenceforth feared no more.

His lesson ended, the Master taught the Four Truths (at the close whereof
the Brother entered the Paths), and identified the Birth by saying, "This
Brother was the elephant of those days and I the Tree-Sprite."

248 The Jataka. Booh I.

No. 106.

UDANCANI-JATAKA.

"A happy life was mineJ' — Tliis story was told by the Master while at
Jctavana, about a temptation by a fat girl. The incident will be related in the
Culla-Narada-Kassapa Jataka ' in the Thirteenth Book.

On asking the Brother, the Master was told that it was true he was in love,
and in love with the fat girl. "Brother," said the Master, "she is leading you
astray. So too in times gone by she led you into evil, and you were only restored
to happiness by the wise and good of those days." So saying, he told this story
of the past.

Once on a time when Bralimadatta was reigning in Benares, those
things came to pass which will be told in the Culla-Narada-Kassapa
Jataka. But on this occasion the Bodhisatta at evening came with fruits
to the hermitage, and, opening the door, said to his son, "Every other day
you brought wood and victuals, and lit a fire. Why have you not done
any of these things to-day, but sit sadly here pining away 1 "

" Fatlier," said the young man, " while you were away gathering fruits,
there came a woman who tried to lure me away with blandishments.
But I would not go with her till I had your leave, and so left her sitting
waiting for me. And now my wish is to depart."

Finding that the young man was too much in love to be able to give
her \iY>, the Bodhisatta bade him go, saying " But when she wants meat
[417] or fish or ghee or salt or rice or any such thing to eat, and sends you
hurrying to and fi'o on her errands, then remember this hei'mitage and flee
away back to me."

So the other went off with the woman to the haunts of men ; and
when he was come to her house, she made him run about to fetch every
single thing she wanted.

" I might just as well be her slave as this," thought he, and promjjtly
ran away back to his father, and saluting him, stood and repeated this
stanza : —

A happy life was mine till that fell she,

— That worrying, tiresome pitcher styled my wife—

Set me to run the errands of her whims.

And the Bodhisatta commended the young man, and exhorted him to
kindliness and mercy, setting forth the four forms of right feeling towards

1 No. 477.

No. 107. 249

men and the modes of ensuring Insight. Nor was it long before the
young man won the Knowledges and Attainments, and attained to right
feeling towards his fellow-creatures, and with his father was re-born into
the Brahma Realm.

His lesson ended, and the Four Truths preached (at the close whereof that
Brother entered the First Path) the Master identified the Birth by saying, "The
fat girl of to-day was also the fat girl of those days ; this young Brother was the
son ; and I the father of those days."

No. 107.

S ALITTAK A-J ATA K A .

[418] '■'■Prize skill." — This story was told by the Master while at Jetavana,
about a Brother who threw and hit a swan. We are told that this Brother, who
came of a good family in Savatthi, had acquired great skill in hitting things with
stones ; and that hearing the Truth preached one day he gave his heart to it and,
giving up the woi'ld, was admitted to full Brotherhood. But neither in study nor
practice did he excel as a Brother. One day, with a youthful Brother, he went
to the river Aciravatl^, and was standing on the bank after bathing, when he saw
two white swans flying by. Said he to the younger Brother, "I'll hit the hinder
swan in the eye and bring it down." "Bring it down indeed!" said the other;
"you can't hit it." "Just you wait a moment. I'll hit it on the eye this side
through the eye on the other." "Oh, nonsense." "Very well; you wait and
see." Then he took a three-cornered stone in his hand and flung it after the
swan. 'Whiz' went the stone through the air and the swan, suspecting danger,
stopped to listen. At once the Brother seized a smooth round stone and as the
resting swan was looking in another direction hit it full in the eye, so that the
stone went in at one eye and came out at the other. And with a loud scream
the swan fell to the ground at their feet. "That is a highly improper action,"
said the other Brother, and bi-ought him before the Master, with an account of
what had happened. After rebuking the Brother, the Master said, "The same
skill was his, Brethren, in past times as now." And he told this story of the
past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was one of the King's courtiers. And the royal chaplain of
those days was so talkative and lougwinded that, when he once started, no

1 The modern Rilpti, iu Oudh.

250 The Jataka. Book I.

one else could get a word in. So the King cast about for someone to cut
the chaplain short, and looked high and low for such an one. Now at
that time there was a cripple in Benai-es who was a wonderful marksman
with stones, and the boys used to put him on a little cart and [419]
draw him to the gates of Benares, where there is a large branching
banyan-tree covei'ed with leaves. There they would gather round and
give him half-pence, saying ' Make an elephant,' or ' Make a horse.'
And the cripple would throw stone after stone till he had cut the
foliage into the shapes asked for. And the ground was covered with
fallen leaves.

On his way to his pleasaunce the King came to the spot, and all the
boys scampered off in fear of the King, leaving the cripple there helpless.
At the sight of the litter of leaves the King asked, as he rode by in his
chariot, who had cut the leaves off. And he was told that the cripple
had done it. Thinking that here might be a way to stop the chaplain's
mouth, the King asked where the cripple was, and was shewn him sitting
at the foot of the tree. Then the King had him brought to him and,
motioning his retinue to stand apart, said to the cripple, " I have a very
talkative chaplain. Do you think you could stop his talking ? "

"Yes, sire, — if I had a peashooter full of dry goat's dung," said the
cripple. Then the King had him taken to the palace and set with a pea-
shooter full of dry goat's dung behind a curtain with a slit in it, facing the
chaplain's seat. When the brahmin came to wait upon the King and was
seated on the seat prepared for him, his majesty started a conversation.
And the chaplain forthwith monopolized the conversation, and no one else
could get a word in. Hereon the cripple shot the pellets of goat's dung
one by one, like flies, through the slit in the curtain right into the chap-
lain's gullet. And the brahmin swallowed the pellets down as they came,
like so mixch oil, till all had disappeared. When the whole peashooter- full
of pellets was lodged in the chaplain's stomach, they swelled to the size
of half a peck ; and the King, knowing they were all gone, addressed the
brahmin in these words: "Reverend sir, so talkative are you, that you
have swallowed down a peashooter-full of goat's dung without noticing it.
That's about as much as you will be able to take at a sitting. Now go
home and take a dose of panick seed and water by way of emetic, and j)ut
yourself right again."

From that day [420] the chaplain kept his mouth shut and sat as
silent during conversation as though his lips were sealed.

"Well, my ears are indebted to the cripple for this relief," said the
King, and bestowed on him four villages, one in the North, one in the
South, one in the West, and one in the East, producing a hundred thousand
a year.

The Bodhisatta drew near to the King and said, "In this world, sire,

No. 108. 251

skill should be cultivated by the wise. Mere skill in aiming has brought
this cripple all this pros[)erity." So saying he uttered this stanza : — -

Prize skill, and note the marksman lame ;
— Four villages reward his aim.

His lesson ended, the Master identified the Birth by saying, "This Brother
was the cripple tif those days, Ananda the King, and I the wise courtier."

No. 108.

BAHIYA-JATAKA.

"Learn thou betimes." — This story was told by the Master, while he was
dwelling in the Gabled Chamber at the Great Grove near Vesali, about a Licchavi,
a pious prince who had embraced the Truth. He had invited the Brotherhood
with the Buddha at their liead to his house, and there had shewn great bounty
towards them. Now his wife was a very fat woman, almost bloated in ap-
pearance, and she was badly dressed.

Thanking the King for his hospitality, the Master returned to the monastery
and, after a discourse to the Brethren, retired to his perfumed chamber.

Assembled in the Hall of Truth, the Brethren expressed their surprise that a
man like this Licchavi prince should have such a fat badly-dressed woman for
his wife, and be so fond of her. Entering the Hall and hearing what they were
discussing, the Master said, "Brethren, as now, so in former times he was fond
of a fat woman." Then, at their request, he told this story of the x)ast.

[421] Once on a time when Brahmadatta was reigning iu Benares
the Bodhisatta was one of his courtiers. And a fat and badly-dressed
country woman, who worked for hire, was passing near the courtyard of
the palace, when pressing need for an occasion came upon her. Bendino-
down with her raiment decently gathered round her, she accomplished
her purpose, and was erect again in a trice.

The King chanced to be looking out on to the courtyard throufdi a
window at the time and saw this. Thought he, "A woman who could
manage this with so much decency must enjoy good health. She would
be sure to be cleanly in her house ; and a son born into a cleanly house
would be sure to grow up cleanly and virtuous. I will make her my
queen-consort." And accordingly the King, first assuring himself that she

252 The Jdtaka. Book I.

was not another's, sent for her and made her his queen. And she became
very near and dear to him. Not long afterwards a son was born, and this
son became an Universal Monarch.

Observing her fortunes, the Bodhisatta took occasion to say to the
King, "Sire, why should not care be taken duly to fulfil all proper
observances, when this excellent woman by her modesty and decency in
relieving nature won your majesty's favour and rose to siich fortune?"
And he went on to utter this stanza : —

Learn thou betimes, though headstrong folk there be ;
The rustic pleased the King by modesty.

Thus did the Great Being commend the virtues of those who devoted
themselves to the study of projoer observances.

[422] His story ended, the Master identified the Birth by saying, "The
husband and wife of to-day were also the husband and wife of those times, and I
the wise courtier."

No. 109.

KUNDAKAPtJVA-JATAKA.

"As fares his loors/dpperJ' — This story was told by the IMaster when at
Savatthi, about a very poor man.

Now at Savatthi the Brotherhood with the Buddha at their head used to be
entertained now by a single family, now by three or four ffxmilies together.
Or a body of people or a wh<jle street would club together, or sometimes the
whole city entertained them. But on the occasion now in question it was a
street that was shewing tlie hospitality. And the inhabitants had arranged to
provide rice-gruel followed by cakes.

Now in that street there lived a very poor man, a hired labourer, who could
not see how he could give the gruel, but resolved to give cakes. And he
scraped out the red powder from empty husks and kneaded it with water into a
round cake. This cake he wrapped in a leaf of swallow-wort, and baked it in
the embers. When it was done, he made up his mind that none but the Buddha
should have it, and accordingly took his stand immediately by the Master. No
sooner had the word been given to offer cakes, than he stepped forward quicker
than anyone else and put his cake in the Master's alms-bowl. And the Master
declined all other cakes offered him and ate the poor man's cake. Forthwith the
whole city talked of nothing but how the All-Enlightened One had not disdained
to eat the poor man's bran-cake. And from porters to nobles and King, all
classes flocked to the spot, saluted the Master, and crowded round the poor man,

No. 109. 253

offering him food, oi* two to five hundred pieces of money if he \V(nild make over
to them the merit of Iiis act.

Thinking he had better ask the Master first, he went to him and stated his
case. "Take what they offer," said the Master, "and impute your righteousness
to all living creatiu-es." So the man set to work to collect the ofterings. Some
gave twice as much as others, some four times as much, others eiglit times as
much, and so on, till nine crores of gold were contributed.

Returning thanks for the hospitality, the Master went back to the monastery
and after instructing the Brethren and imparting his blessed teaching to them,
retired to his perfumed chamber.

In the evening the King sent for the poor man, and created him Lord
Treasurer.

Assembling in the Hall of Truth the Brethren spoke together of how the
Master, not disdaining the poor man's bran-cake, had eaten it as though it were
ambrosia, and Ikjw the poor man had been enriched [423] and made Lord
Treasurer to his great good fortune. And when the IMaster entered the Hall
and heard what they were talking of, he said, "Brethren, this is not the first
time that I have not disdained to eat that poor man's cake of bran. I did the
same when I was a Tree-sprite, and then too was the means of his being made
Lord Treasurer." So saying he told this story of the past.

Once on a time when Bralimadatta was reigning in Benares, the Bodhi-
satta was a Tree-sprite dwelling in a castor-oil plant. And the villagers
of those days were superstitious about gods. A festival came round and
the villagers offered sacrifices to their respective Tree-sprites, Seeing
this, a poor man shewed worship to the castor-oil tree. All the others liad
come with garlands, odours, perfumes, and cakes ; but the poor man had
only a cake of husk-powder and water in a cocoanut shell for his tree.
Standing before it, he thought within himself, "Tree-sprites are used to
heavenly food, and my Tree-sprite will not eat this cake of husk-powder.
Why then should I lose it outright 1 I will eat it myself." And lie turned
to go away, when the Bodhisatta from the fork of his tree exclaimed,
"My good man, if you were a great lord you would bring me dainty
manchets ; but as you are a poor man, what sliall I have to eat if not
that cake 1 Rob me not of my portion." And he uttered this stanza : —

As fares his worshipper, a Sprite must fare.
Bring me the cake, nor rob me of my share.

Then the man turned again, and, seeing the Bodhisatta, offered up his
sacrifice. The Bodhisatta fed on the savour and said, "Why do you
worship me?" "I am a poor man, my lord, and I worship you to be
eased of my poverty." [424] "Have no more care for that. You have
sacrificed to one who is grateful and mindful of kindly deeds. Round this
tree, neck to neck, are buried pots of treasure. Go tell the King, and
take the treasure away in waggons to the King's courtyard. There pile it
in a heap, and the King shall be so well-pleased that he will make you
Lord Treasurer." So saying, the Bodhisatta vanished from sight. The

254 The Jdtaka. Book I.

man did as he was bidden, and the King made him Lord Treasurer.
Thns did the poor man by aid of the Bodhisatta come to great fortune ; and
when he died, lie passed away to fare according to his deserts.

His lesson ended, the Master identified the Birth by saying, "The poor man
of to-day was also the poor man of those times, and I the Tree-sprite who dwelt
in the castor-oil tree."

No. 110.

SABBASAMHABAKA-PANHA.

" There is 7io A ll-e7nbracincf." — This All-embracing Question will be set out at
length in the Ummagga-jataka^ This is the end of the All-embracing Question.

No. 111.

GADRABHA-PANHA.

" Thou think'st thyaelf a swan." — This Question as to the Ass will also be set
out at length in the Ummagga-jataka. This is the end of the Question as to
the Ass.

No. 112.

AMARADEVi-PANHA. I

"Cakes and gruel." — This question too will be found in the same Jataka. This
is the end of the Question of Queen Amara^.

' Not yet edited ; it occurs at the end of the collection of Jatakas.
- Amarii was the wife of Kiug Mahosadha ; cf. MiUudapanho, page 205, The Bodhi-
satta was Mahosadha, cf. Jataka (text) i. p. 53.

No. 113. 255

No. 113.

SIGALA-JATAKA.

" The drunken jarhiV — This story was told by the i\Iaster while at the
Bamboo-grove, about Devadatta. The Brethren had assembled [425] in tlie Hall
of Truth and were telling how Devadatta had gone to Gayfisisa with five hundred
followers, whom he was leading into error by declaring that the Truth was
manifest in him "and not in the ascetic Gotama" ; and how by his lies he was
breaking up the Brotherhood ; and how he kept two ftist-days a week. And
as they sate there talking of the wickedness of Devadatta, the i\Iaster entered
and was told the subject of their conversation. "Brethren," said he, "Devadatta
was as great a liar in past times as he is now." So saying, he told this story of
the past.

Once on a time when Brahmadatta was reigning in Benai'es, the Bodlii-
satta was born a Tree-sprite in a cemetery grove. In those days a festival
was proclaimed in Benares, and the people resolved to sacrifice to the
ogres. So they strewed fish and meat about courtyards, and sti'eets, and
other places, and set out great pots of strong drink. At midnight a
jackal came into the town by the sewer, and regaled himself on the meat
and liquor. Crawling into some bushes, he was fast asleep when morning
dawned. Waking up and seeing it was broad daylight, he knew that he
could not make his way back at that hour with safety. So he lay down
quietly near the roadside where he could not be seen, till at last he saw a
solitary brahmin on his way to rinse his mouth in the tank. Then the
jackal thought to himself, "Brahmins are a greedy lot. I must so play on
his greediness as to get him to carry me out of the city in his waist-cloth
under his outer robe." So, with a human voice, he cried "Brahmin."

"Who calls me?" said the brahmin, turning round. "I, brahmin."
"What forf "I have two hundred gold pieces, brahmin; and if you
will hide me in your waist-cloth under your outer robe and so get me out
of the city without my being seen, you shall have them all."

Closing with the ofter, the greedy brahmin hid the jackal and cariied
the beast a little way out of the city. "What place is this, brahmin?"
said the jackal. "Oh, it's such and such a place," said tlie brahmin.
"Go on a bit further," said the jackal and kept urging the brahmin on
always a little further, till at last the cremation-park was reached. [426]
"Put me down here," said the jackal; and the brahmin did so. "Si)read
your robe out on the ground, brahmin." And the greedy l)rahniin
did so.

256 The Jdtaka. Book I.

"And now dig up tliis tree by the roots," said he, and while the
brahmin was at work he walked on to the robe, and dunged and staled on
it in five places, — the foui- corners and the middle. This done, he made
off into the wood.

Hereon the Bodhisatta, standing in the fork of the tree, uttered this

stanza : —

The drunken jackal, brahmin, cheats thy trust !
Thou 'It find not here a hundred cowry-shells,
Far less thy quest, two hundred coins of gold.

And when he had repeated these verses, the Bodhisatta said to the
brahmin, "Go now and wash your robe and bathe, and go about your
business." So saying, he vanished from sight, and the brahmin did as he
was bidden, and departed very mortified at having been so tricked.

His lesson ended, the Master identified the Birth by saying, "Devadatta was
the jackal of those days, and I the Tree-sprite."

No. 114.

MITACINTI-JATAKA.

" Theji/ twain in fisher's 7iet." — This story was told by the ]\Iaster while at
Jetavana, about two aged Elders. After a rainy-season spent in a forest in the
country they resolved to seek out the Master, and got together provisions for their
journey. But they kept putting off' their departure day by day, till a month
flew by. Then they provided a fresh supply of provisions, and procrastinated
till a second month was gone, and a third. When their indolence and .sluggish-
ness had lost them three months, they set out and came to Jetavana. Laying
aside their bowls and robes in the common-room, they came into the Master's
presence. The Brethren remarked on the length of the time since the two had
visited the Master, and asked the reason. Then [427] they told their story and
all the Brotherhood came to know of the laziness of these indolent Brethren.

Assembling in the Hall of Truth the Brethren talked together of this thing.
And the Master entered and was told what they were discussing. Being asked
whether they were really so indolent, those Brethren admitted their short-
coming. "Brethren," said he, "in former times, no less than now, they were
indolent and loth to leave their abode." So saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, there lived
in the river of Benares three fishes, named Over-thoughtful, Thoughtful, and

No. 115. 257

Thoughtless. And they came down-stream from the wild coiintry to where
men dwelt. Hereupon Thoughtful said to the other two, "This is a dan-
gerous and perilous neighbourhood, where fishermen catch fish with nets,
basket-traps, and such like tackle. Let us be off to the wild country again."
But so lazy were the other two fishes, and so greedy, that they kept putting
off their going from day to day, until they had let three months slip by.
Now fishermen cast their nets into the river ; and Over-thoughtful and
Thoughtless were swimming on ahead in quest of food when in their
folly they blindly rushed into the net. Thoughtfid, who was behind,
observed the net, and saw the fate of the other two.

"I must save these lazy fools from death," thought he. So first he
dodged round the net, and splashed in the water in front of it like a fish
that has broken through and gone up stream ; and then doubling back, he
splashed about behind it, like a fish that has bi'oken through and gone down
stream. Seeing this, the fishermen thought the fish had broken the net
and all got away ; so they pulled it in by one corner and the two fishes
escaped from the net into the open water again. In this way they owed
their lives to Thoushtful.

His story told, the Master, as Buddha, recited this stanza : —

[428] They twain in fisher's nets are ta'en;
Them Tlioughtful saves and frees again.

His lesson ended, and the Four Truths expounded (at the close whereof the
aged Brethren gained fruition of the First Path), the Master identified the Birth
by saying : " These two Brethren were then Over-thoughtful and Thoughtless,
and I Thoushtful."

No. 115.

ANUSASIKA-JATAKA.

" The greed-denouncing bird." — This story was told by the Master while at
Jetavana, about a Sister who gave a warning to others. For we are told that she
came of a good Savatthi family, but that from the day of her entrance into the
Order she failed of her duty and was filled with a gluttonous spirit ; she used to
seek alms in quarters of the city unvisited by other Sisters. And dainty food
was given her there. Now her gluttony made her afraid that other Sisters
might go there too and take away from her part of the fooil. Casting about for
a device to stop them from going and to keep everything to herself, she warned

c. J, 17

258 The Jataha. Book I.

tlie other Sisters that it was a dangerous quarter, troubled by a fierce elephant,
a fierce horse, and a fierce dog. And she besought them not to go there for
alms. Accordingly not a single Sister gave so much as a look in that direction.

Now one day on her way through this district for alms, as she was hurrying
into a house there, a fierce ram butted her with such violence as to break her leg.
Up ran the people and set her leg and brought her on a litter to the convent of
the Sisterhood. And all the Sisters tauntingly said her broken leg came of her
going where she had warned them not to go.

Not long after the Brotherhood came to hear of this ; and one day in the
Hall of Truth [429] the Brethren spoke of how this sister had got her leg broken
by a fierce ram in a quarter of the city against which she had warned the other
Sisters ; and they condemned her conduct. Entering the Hall at this moment,
the Master asked, and was told, what they were discussing. "As now.
Brethren," said he, "so too in a past time she gave warnings which she did not
follow herself; and then as now she came to harm." So saying, he told this
story of the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
satta was born a bird, and growing up became king of the birds and came
to the Himalayas with thousands of birds in his train. During their stay
in that place, a certain fiei'ce bird used to go in quest of food along a
highway where she found rice, beans, and other grain dropped by passing
waggons. Casting about how best to keep the others from coming there
too, she addressed them as follows : — "The highway is full of peril.
Along it go elephants and horses, waggons drawn by fierce oxen, and
such like dangerous things. And as it is impossible to take wing on the
instant, don't go there at all." And because of her warning, the other
birds dubbed her ' Warner '.

Now one day when she was feeding along tlie highway she heard
the sound of a carriage coming swiftly along the road, and turned her
head to look at it. "Oh it's quite a long w^ay oS'," thought she and went
on as before. Up swift as the wind came the carriage, and before she
could rise, tlie wheel had crushed her and whirled on its way. At the
muster, the King marked her absence and ordered search to be made for
her. And at last she was found cut in two on the highway and the news
was brought to the king. "Through not following her own caution to the
other birds she has been cut in two," said he, and uttered this stanza : —

The greed-denouncing bird, to greed a prey.
The chariot wheels leave mangled on the way.

[430] His lesson ended, the Master identified the Birth by saying, "The
warnmg sister was the bird 'Warner ' of those times, and I the King of the
birds."

No. IIG. 259

No. 116.

DU151JACA-JATAKA.

"Too mnch." — This story was told by the Master while at Jetavana, about an
unruly Brother whose own story will be given in the Ninth Book in the (iijjha-
jataka*.

The Master rebukcil him in these words: — "As now, so in former days wert
thou unruly, Brother, disregarding the counsels of the wise and good. Where-
fore, by a javelin thou didst die." So saying, he told this stcjry of tlie past.

Once on a time when Bralimadatta was reigning in Benares, the
Bodhisatta was bora into an acrobat's family. Wlien he grew up, he
was a very wise and clever fellow. From another acrobat he learned the
javelin dance, and with his master used to travel about exhibiting his
skill. Now this master of his knew the four javelin dance but not the
five ; but one day wlien performing in a ceitain village, he, being in liquor,
had five javelins set uj) in a row and gave out that he would dance
through the lot.

Said the Bodhisatta, " You can't manage all five javelins, master.
Have one taken away. If you try the five, you will be run through by
the fifth and die."

"Then you don't know what I can do when I try," said the drunken
fellow ; and paying no heed to the Bodliisatta's words, he danced through
four of the javelins only to impale himself on the fifth like the Bassia
flower on its stalk. And there he lay groaning. Said the Bodhisatta,
"This calamity comes of your disregarding the counsels of the wise and
good " ; and he uttered this stanza : —

[431] Too much — though sore against my will — you tried ;
Clearing the four, upon the fifth you died.

So saying, he lifted liis master from off the javelin point and duly
performed the last offices to his body.

His story done, the Master identified the Birth by saying, " This unruly
Brother was the master of those days, and I the pupil."

1 No. 427.

17—2

260 The Jataha. Book I.

No. 117.

TITTIRA-JATAKA.

".4s died t/ie 2)artndge."— This story was told by the Master while at Jetavana,
about Kokalika, whose story will be found in the Thirteenth Book in the Tak-
kariya Jfitaka^.

Said the Master, "As now, Brethren, so likewise in former times, Kokalika's
tongue has worked his destruction."

So saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born a brahmin in the North country. When he grew
up, he received a complete education at Takkasila, and, renouncing Lusts,
gave up the world to become a hermit. He won the Five Knowledges
and the Eight Attainments, and all the recluses of the Himalayas to the
number of five hundred assembled together and followed him as their
master.

Insight was his as he dwelt amid his disciples in the Himalayas.

In those days there was an ascetic suffering from jaundice who was
chopping wood with an axe. And a chattering Brother came and sat by
him, and directed his work, bidding him give here a chop and there a chop,
[432] till the jaundiced ascetic lost his temper. In a rage he cried, "Who
are you to teach me how to chop woodi" and lifting up his keen-edged axe
stretched the other dead with a single blow. And the Bodhisatta had the
body buried.

Now on an ant-hill hard by the hermitage there dwelt a partridge
which early and late was always piping on the top of the ant-hill.
Recognising the note of a partridge, a sportsman killed the bird and took
it off with him. Missing the bird's note, the Bodhisatta asked the hermits
why they did not hear their neighbour the partridge now. Then they
told him what had happened, and he linked the two events together in
this stanza : —

As died the partridge for her clamorous cry.
So prate and chatter doomed this fool to die.

Having developed within himself the four Perfect States, the Bodhisatta
thus became destined to rebirth in the Brahma Realm.

^ No, 481. Kokalika was one of Devadatta's schismatics,

No. 118. 261

Said the Master, " Brethren, as now, so likewise in former days Kokahka's
tongue lias worked his destruction." And at the close of tliis lesson he identified
the Birth by saying, " Kokillika was the meddling ascetic of those days, my
followers the band of hermits, and I their master."

No. 118.

VATTAKA-JATAKA.

" The thoiightless man." — This story the Master told while at Jetavana, about
the son of Over-Tretisurer. This Over- Treasurer is said to have been a very rich
man of Savatthi, and his wife became the mother of a righteous being from the
realm of Brahma angels, who grew up as lovely as Brahma. [-133] Now
one day when the Kattika festival had been proclaimed in Savatthi, the whole
city gave itself up to the festivities. His companions, sons of other rich men,
had all got wives, but Over-Treasurer's son had lived so long in the Brahma
Realm that he was purged from passion. His com})anious plotted together to
get him too a sweetheart and make him keep the feast with them. So going to
him they said, "Dear friend, it is the great feast of Kattika. Can't we get a sweet-
heart for you too, and have a good time together?" At last his friends picked out
a charming girl and decked her out, and left her at his house, with directions to
make her way to his chamber. But when she entered the room, not a look or a
word did she get from the young merchant. Piqued at this slight to her beauty,
she put forth all her graces and feminine blandishments, smiling meantime so as
just to shew her pretty teeth. The siglit of her teeth suggested bones, and his
mind was filled with the idea of bones, till the girl's whole body seemed to him
nothing but a chain of bones. Then he gave her money and bade her begone.
But as she came out of the house a nobleman saw her in the street and gave her
a present to accompany him home.

At the end of seven days the festival was over, and the girl's mother, seeing
her daughter did not come back, went to the young merchant's friends and asked
where she was, and they in turn asked the young merchant. And he said he had
paid her and sent her packing as soon as he saw her.

Then the girl's mother insisted on having her daugliter restored to her, and
brought the young man before the king, who proceeded to examine into the
matter. In answer to the king's questions, the young man admitted that the
girl had been passed on to him, hut said he had no knowledge of her whereabouts,
and no means of producing her. Then said the king, " If he fails to produce the
girl, execute him." So the 3'oung man was forthwith hauled off with his hands
tied behind his back to be executed, and the whole city was in an uproar at the
news. With hands laid on their breasts the people followed after him with
lamentations, saying, " What means this, sir ? You suffer unjustly."

Then thought the young man [434] " All this sorrow has befallen me because
I was living a lay life. If I can only escape this danger, I will give up the world
and join the Brotherhood of the great Gotama, the All-Enlightened One."

Now the giii herself heard the uproar and asked what it meant. Being told,
she ran swiftly out, crying, " Stand aside, sirs ! let me pass ! let the king's men
see me." As soon as she had thus shewn herself, she was handed over to her
mother by the king's men, who set the young man free and went their way.

262 The Jataha. Book I.

Surrounded by his friends, the son of Over-Treasurer wont down to the river
and bathed. Returning home, he breakfasted and let his parents know his
resolve to give up the world. Then taking cloth for his ascetic's robe, and fol-
lowed by a great crowd, he sought out the Master and with due salutation asked
to be admitted to the Brotherhood. A novice first, and afterwards a full Brother,
he meditated on the idea of Bondage till he gained Insight, and not long after-
wards won Arahatship.

Now one day in the Hall of Truth the assembled Brethren talked of his
virtues, recalling how in the hour of danger he had recognized the excellence of
the Truth, and, wisely resolving to give up the world for its sake, had won tii;i,t
highest fruit which is Arahatship. And as they talked, the Master entered,
an^i, on liis asking, was told what was the subject of their converse. Whereon
he declared to tliem that, like the son of Over-Treasurer, the wise of former
times, by taking thought in the hour of peril, had escaped death. So saying, he
told this story of the past.

Once on a time when Brahmadatta was reigni)ig in Benares, the
Bodhisatta by change of existence was born a quail. Now in those days
there was a quail-catcher who used to catch numbei's of these birds in the
forest and take them home to fatten. When they were fat, he used to
sell them to people and so make a living. And one day he caught the
Bodliisatta and brought him home with a number of other quails. Thought
the Bodhisatta to himself, " If I take tlie food and drink he gives me, I
shall be sold ; whilst if 1 don't eat it, I shall get so' thin, that people will
notice it and pass me over, with the result that I shall be safe. This, tlien,
is what I must do." So he fasted and fasted till he got so thin that he was
nothing but skin and bone, and not a soul would have him at any price.
Having disposed [435] of every one of his birds except the Bodhisatta, the
bird-catcher took the Bodhisatta out of the cage and laid liim on the palm
of his hand to see what ailed the bird. Watching when the man was off
his guard, the Bodhisatta spread his wings and flew off to the forest.
Seeing him i-eturn, the other quails asked what had become of him so long,
and where he had been. Then he told them he had been caught by a
fowler, and, being asked how he had escaped, replied, that it was by a
device he had thought of, namely, not to take either the food or the drink
wliich the fowler supplied. So saying, he uttered this stanza : —

The thoughtless man no profit reaps. — But see
Thought's fruit in me, from death and bondage free.

In this manner did the Bodhisatta s]>eak of what he had done.

His lesson ended, the Master identified the Birth by saying, " I was the quail
that escaped death in those days."

No. 119. 2G3

No. 119.

AKALARAVI-JATAKA,

" A\> parents tniiucd." — This story was told by tlio Master while at Jotavana,
about a Brother who used to be noisy at wrong seasons. He is said to have oonie
of a good Siivatthi family and to have given up the world for the Truth, but to
have neglected his duties and despised instruction. He never took count of the
hours for duties, for ministry or for reciting the texts. Throughout the three
watches of the night, as well as the hours of waking, he was never quiet ; — so
that the other Brethren could not get a wink of sleep. Accordingly, the Brethren
in the Hall of Truth censured his conduct. Entering the Hall and learning on
enquiry what they were talking al:)out, the Master said, " Brethren, as now, so
in past times, this Brother was noisy out of season, and for liis unseasonal)le
conduct was strangled." So saying he told this story of the past.

[436] Once on a time when Brahmadatta was reigning in Benare.", tlie
Bodhisatta was born into a northern brahmin family, and when he grew up,
learned all knowledge and became a teacher of world-wide fame witli five
hundred young bralniiins studying under liim. Now these young brahmins
had a cock who crowed betimes and roused them to their studies. And this
cock died. So they loijked all about for another, and one of their number,
when picking up firewood in the cemetery-grove, saw a cock there which
he brought liome and kept in a coop. But, as -this second cock had been
bred in a cemetery, he had no knowledge of times and seasons, and used
to crow casually, — at midnight as well as at daybreak. Roused by his
crowing at midnight, the young brahmins fell to their studies ; by dawn
they were tired out and could not for sleepiness keep their attention on
the subject ; and wheii he fell a-crowing in broad day they did not get a
chance of quiet for repeating their lesson. And as it was the cock's
crowing both at midnight and by day which had brought their studies
to a standstill, they took the bird and wrung his neck. Then they told
their teacher that they had killed the cock that crowed in and out of
season.

Said their teacher, for their edification, " It was his bad bringing
up that brought this cock to his end." So saying, he uttered this
stanza : —

No parents trained, no teacher taught this bird :
Both in and out of season was he licard.

264 T^^^ Jataka. Book I.

Such was the Bodhisatta's teacliing on the matter ; and when he had
lived his allotted time on earth, he passed away to fare according to his
deserts.

His lesson ended, the Master identified the Birth as follows,—" This Brother
was the cock of those times, who did not know when not to crow ; my disciples
were the young brahmins ; and I their teacher."

No. 120.

[437] BANDHANAMOKKHA- JATAKA.

" Whilst folly's speech.'''' — This story was told by the Master while at Jetavana,
about the brahmin-girl Ciiica, whose history will be given in the Twelfth Book in
the Maliapadunia-jataka^ On this occasion the Master said, "Brethren, this is
not the first time Ciiica has laid false accusations against me. She did the like
in other times." So saying he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born into the chaplain's family, and on his father's death
succeeded to the chaplaincy.

Now the king promised to grant whatsoever boon his queen should ask
of him, and she said, — " The boon I ask is an easy one ; henceforth you
must not look on any other woman with eyes of love." At first he refused,
but, wearied by her unceasing importunity, was obliged to give way at last.
And from that day forward he never cast a glance of love at any one of his
sixteen thousand nautch-girls.

Now a disturbance arose on the borders of his kingdom, and after two
or three engagements with the robbers, the troops there sent sn letter to the
king saying that they were unable to carry the matter through. Then the
king was anxious to go in person and assembled a mighty host. And he
said to his wife, " Dear one, I go to the frontier, where battles will rage
ending in victory or defeat. The cam}) is no place for a woman, and you
must stay behind here."

"I can't stop if you go, my lord," said she. But finding the king firm
in his decision she made the following request instead, — " Every league,

1 No. 472. Cf. note, page 143.

No. 120. 265

send a messenger to enquire how I fare." And the king promised to do so.
Accordingly, when he marched out with his host, leaving the Bodhisatta
in the city, the king sent back a messenger at the end of every league to
let the queen know how he was, and to find out how she fared. Of each
man as he came she asked what brought him back. And on receiving the
answer that he was come to learn how she fared, the queen beckoned the
messenger to her and sinned with him. Now the king journeyed two and
thirty leagues and sent two and thirty messengers [438], and the queen
sinned with them all. And when he had pacified the frontier, to the
great joy of the inhabitants, he started on his homeward journey, de-
spatching a second series of thirty-two messengers. And the queen mis-
behaved with each one of these, as before. Halting his victorious army
near the city, the king sent a letter to the Bodhisatta to prepare the city
for his entry. The pre2:)arations in the city were done, and the Bodhisatta
was preparing the palace for the king's arrival, when he came to the queen's
apartments. The sight of his great beauty so moved the queen that she
called to him to satisfy her lust. But the Bodhisatta pleaded with her,
urging the king's honour, and protesting that he shrank from all sin and
would not do as she wished. "No thoughts of the king frightened sixty-
four of the king's messengers," said she ; " and will you for the king's
sake fear to do my will % "

Said the Bodhisatta, " Had these messengers thought with me, they
would not have acted thus. As for me that know the right, I will not
commit this sin."

" Don't talk nonsense," said she. " If you refuse, I will have your
head chopped ofi"."

" So be it. Cut ofi" my head in this or in a hundred thousand exist-
ences ; yet will I not do your bidding."

" All right ; I will see," said the queen menacingly. And retiring to
her chamber, she scratched herself, put oil on her limbs, clad herself in
dirty clothes and feigned to be ill. Then she sent for her slaves and bade
them tell the king, when he should ask after her, that she was ill.

Meantime the Bodhisatta had gone to meet the king, who, after
marching round the city in solemn procession, entered his palace. Not
seeing the queen, he asked where she was, and was told that she was ill.
Entering the royal bed-chamber, the king caressed the queen and asked
what ailed her. She was silent; but when the king asked the third time,
she looked at him and said, " Though my lord the king still lives, yet
poor women like me have to own a master."

" What do you mean ?"

" The chaplain whom you left to watch over the city came here on
pretence of seeing after the palace ; and because I would not yield to his
will, [439] he beat me to his heart's content and went off'."

20 (I Tlie Jataka. Book I.

Then the king fumed with rage, like the crackling of salt or sugar in
the fire ; and he rushed from the chamber. Calling his servants, he bade
them bind the chaplain with his hands behind him, like one condemned
to death, and cut off his head at the place of execution. So away they
hniTied and bound the Bodhisatta. And the drum was beaten to announce
the execution.

Thought the Bodhisatta, " Doubtless that wicked queen has already
poisoned the king's mind against me, and now must I save myself from
this peril." So he said to his captors, " Bring me into the king's presence
before you .slay me." "Why .sol" said the3^ "Because, as the king's
servant, I have toiled greatly on the king's business, and know where great
treasures ai-e hidden which I have discovered. If I am not brought before
the king, all this wealth will be lost. So lead me to him, and then do
your duty."

Accordingly, they brought him before the king, who asked why
reverence had not restrained him from such wickedness.

" Sire," answered the Bodhisatta, "I was born a brahmin, and have
never taken the life so much as of an emmet or ant. I have never taken
what was not my own, even to a blade of grass. Never have I looked
with lustful eyes upon another man's wife. Not even in jest have I
spoken falsely, and not a drop of sti-ong drink have I ever drunk.
Innocent am I, sire ; but that wicked woman took me lustfully by the
hand, and, being rebuffed, threatened me, nor did she retire to her
chamber before she had told me her secret evil-doing. For there were
sixty-four messengers who came with letters from you to the queen.
Send for these men and ask each whether he did as the queen bade him
or not." Then the king had the sixty-four men bound and sent for the
queen. And she confessed to having had guilty converse with the men.
Then the king ordered off all the sixty-four to be beheaded.

But at this point [440] the Bodhisatta cried out, "Nay, sire, the men
are not to blame ; for they were constrained by the queen. Wherefore
pardon them. And as for the queen : — she is not to blame, for the
passions of women are insatiate, and she does but act according to her
inborn nature. Wherefore, pardon her also, O king."

Upon this entreaty the king was merciful, and so the Bodhisatta saved
the lives of the queen and the sixty-four men, and he gave them each a
place to dwell in. Then the Bodhisatta came to the king and said,
" Sire, the ba.seless accusations of folly put the wise in unmerited bonds,
but the words of the wise released the foolish. Thus folly wrongfully
binds, and wisdom sets free from bonds." So saying, he uttered this
stanza : — ■

Whilst folly's speech doth bind unrighteously.
At wisdom's word the justly bound go free.

No. 121. 267

When lie had taiiglit the king the Truth in tliese verses, he exehvinied,
" All this trouble sprang from my living a lay life. I mnst change my
mode of life, and crave your permission, sire, to give up the world." And
with the king's permission he gave up the world and quitted his tearful
relations and his great wealth to become a recluse. His dwelling was in
the Himalayas, and there he won the Higher Knowledges and the Attain-
ments and became destined to rebirth in the Brahma Realm.

His teaching ended, the Master identified the Birth by saying, "Cifica was
the wicked queen of those days, Ananda the king, and I his chaplain."

No. 121.

[4-il] KUSANALI-JATAKA.

'■^ Let (jreat and small'''' — This story was told by the Master while at Jetavana,
about Anatha-inudika's true friend. For his acquaintances and friends and rela-
tions came to him and tried hard to stop his intimacy with a certain man, saying
that neither in birth nor wealth was he Anatha-pindika's equal. But the great
merchant replied that friendship should not de[)end on equality or inequality of
externals. And when he went off to his zemindary, he put this friend in charge
of his wealth. Everything came to pass as in the Kalakanni-jataka^ But,
when in this case Anatha-pindika related the danger his house had been in, the
Master said, "Layman, a friend rightly so-called is never inferior. The standard
is ability to befriend. A friend rightly so-called, though oidy equal or inferior to
one's self, should be held a superior, for all such friends fail not to grapple with
trouble which befalls one's self. It is your real friend that has now saved you
your wealth. So in days gone by a like real friend saved a Sprite's mansion."
Then at Anatha-pindika's request, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born a Sprite in the king's pleasaunce, and dwelt in a
clump of kusa-grass. Now in the same grounds near the king's seat there
grew a beautiful Wishing Tree (also called the Mukkhaka) with straight
stem and spreading bi'anches, which received great favour from the king.
Here dwelt one who had been a mighty deva-king and had been reborn a
Tree-spi'ite. And the Bodhisatta was on terms of intimate friendship with
this Tree-sprite.

Now the king's dwelling had only one pillar to support the roof

1 No. 83.

208 Tlic Jdtaka. Book I.

and that pillar grew shaky. Being told of this, the king sent for car-
penters and ordered them to put in a sound pillar and make it secure.
So the carpenters [442] looked about for a tree that would do and, not
findino- one elsewhere, went to the pleasaunce and saw the Mukkhaka.
Then away they went back to the king. "Well," said he, "have you
found a tree that will do?" "Yes, sire," said they ; "but we don't like to
fell it." "Why not?" said the king. Then they told him how they had
in vain looked everywhere for a tree and did not dare to cut down the
sacred tree. "Go and cut it down," said he, "and make the roof secure.
I will look out for another tree."

So they went away. And they took a sacrifice to the pleasaunce and
offered it to the tree, saying among themselves that they would come and
cut it down next day. Hearing their words, the Tree-sprite knew that
her home would be desti'oyed on the morrow, and burst into tears as she
clasped her children to her breast, not knowing whither to fly with them.
Her friends, the spirits of the forest, came and asked what the matter
was. But not one of them could devise how to stay the carpenters' hand,
and all embraced her with tears ami lamentations. At this moment up
came the Bodhisatta to call upon the Tree-sprite and was told the news.
"Have no fear," said the Bodhisatta cheerfully. "I will see that the tree
is not cut down. Only wait and see what I will do when the carpenters
come to-morrow."

Next day when the men came, the Bodhisatta, assuming the shape of a
chameleon, was at the tree before they were, and got in at the roots and
worked his way up till he got out among the branches, making the tree
look full of holes. Then the Bodhisatta rested among the boughs with
his head rapidly moving to and fro. Up came the carpenters ; and at
sight of the chameleon their leader struck the tree with his hand, and
exclaimed that the tree was rotten and that they didn't look carefully
before making their offerings the day before. And off he went full of
scorn for the great strong tree. In this way the Bodhisatta saved the
Tree-sprite's home. And when all her friends [443] and acquaintances
came to see hei*, she joyfully sang the })raises of the Bodhisatta, as the
saviour of her home, saying, "Sprites of the Trees, for all our mighty
power we knew not what to do ; while a humble Kusa-sprite had wit to
save my home for me. Truly we should choose our friends without con-
sidering whether they are superiors, equals, or inferiors, making no
distinction of rank. For each according to his strength can help a friend
in the hour of need." And she repeated this stanza about friendship and
its duties : —

Let great and small and equals, all,
Do each their best, if harm befal.
And help a friend in evil plight.
As I was helped by Kusa-sprite.

No. 122. 269

Thus did she teach the assembled devas, adding these words, "Where-
fore, such as would escape from an evil plight must not merely consider
whether a man is an equal or a superior, but must make friends of the
wise whatsoever their station in life." And she lived her life and with
the Kusa-sprite finally passed away to fare according to her deserts.

His lesson ended the Master identified the birth I13' saying, " Ananda was
then the Tree-sprite, and I the Kusa-sprite."

No. 122.

[444] DUMMEDHA-JATAKA.

^^ Exalted station breeds a fool great woe." — This story was told l)y the Master
while at the Bamboo-grove, about Devadatta. For the Brethren had met together
in the Hall of Truth, and were talking of how the sight of the Buddha's perfec-
tions and all the distinctive signs of Buddhahood' maddened Devadatta ; and how
in his jealousy he could not bear to hear the praises of the Buddha's utter
wisdom. Entering the Hall, the Master asked what was the subject of their
converse. And when they told him, he said, " Brethren, as now, so in former times
Devadatta was maddened by hearing my praises." So saying, he told this story
of the past.

Once on a time when King Magadha was ruling in Rajagaha in
Magadha, the Bodhisatta was born an elephant. He was white all over
and graced with all the beauty of form described above". And because of
his beauty the king made him his state elephant.

One festal day the king adorned the city like a city of the devas and,
mounted on the elephant in all its trapj)ings, made a solemn jirocession
round the city attended by a great retinue. And all along the route the
people were moved by the sight of that peerless elephant to exclaim, " Oh
what a stately gait ! wliat proportions ! what beauty ! what grace ! such a
white elephant is worthy of an universal monarch." All this praise of his

1 See p. 2, and (e.g.) the Sela Sutta (No. 33 of the Sutta Nipata and No. 92 of the
Majjhima Nikaya).

- Apparently the reference is to p. 175,

270 Tlie Jataha. Book I.

elephant awoke the king's jealousy and he resolved to have it cast over a
precipice and killed. So he summoned the mahout and asked whether he
called that a trained elephant.

"Indeed he is well trained, sire," said the mahout. "No, he is very
badly trained." "Sire, he is well trained." [445] "If he is so well trained,
can you get him to climb to the summit of Mount Vepulla?" "Yes, sire."
"Away with you, then," said the king. And he got down from the
elephant, making the mahout mount instead, and went himself to the
foot of the mountain, whilst the mahout I'ode on the elephant's back up
to the top of Mount Vepulla. The king with his courtiers also climbed
the mountain, and had the elephant halted at the brink of a precipice.
"Now," said he to the man, "if he is so well trained as you say, make him
stand on three legs."

And the mahout on the elephant's back just touched the animal with
his goad by way of sign and called to him, "Hi! my beauty, stand on
three legs." "Now make him stand on his two foi*e-legs," said the king.
And the Great Being raised his hind-legs and stood on his fore-legs alone.
"Now on the hiiid-legs," said the king, and the obedient elephant raised
his fore-legs till he stood on his hind-legs alone. "Now on one leg," said
the king, and the elephant stood on one leg.

Seeing that the elephant did not fall over the precipice, the king cried,
"Now if you can, make him stand in the air."

Then thought the mahout to himself, "All India cannot shew the
match of this elephant for excellence of training. Surely the king must
want to make him tumble over the precipice and meet his death." So he
whispered in the elephant's ear, "My son, the king wants .you to fall over
and get killed. He is not worthy of you. If you have power to journey
through the air, rise up with me upon your back and fly through the air
to Benares."

And the Great Being, endowed as he was with the marvellous powers
which flow from Merit, straightway rose up into the air. Then said the
mahout, "Sire, this elephant, posse>sed as he is with the marvellous ])Owers
which flow from Merit, is too good for such a worthless fool as you : none
but a wise and good king is worthy to be his master. When those who
are so worthless as you get an elephant like this, they don't know his
value, and so they lose their elephant, and all the rest of their glory and
si)lendour." So saying the mahout, seated on the elephant's neck, recited
this stanza ; —

Exalted station breeds a fool great woe ;
He proves his own and others' mortal foe.

[446] "And now, goodbye," said he to the king as he ended this
rebuke ; and rising in the air, he passed to Benares ^nd halted in mid-air

No. 123. 271

over the royal courtyard. And there was a great stir in the city and
all cried out, "Look at the state-elephant that has come through the
air for our king and is hovering over the royal courtyard." And with all
haste the news was conveyed to the king too, who came out and said, "If
your coming is for my behoof, alight on the earth." And the Bodhisatta
descended from the air. Then the mahout got down and bowed before
the king, and in answer to the king's enquiries told the whole story of
their leaving Rajagaha. "It was very good of you," said the king, "to
come here" ; and in his joy he had the city decorated and the elephant
installed in his state-stable. Then he divided his kingdom into three
portions, and made over one to the Bodhisatta, one to the mahout, and one
he kept himself. And his power grew from the day of the Bodhisatta's
coming till all India owned his sovereign sway. As Emperor of India,
he was charitable and did other good works till he passed away to fare
accordino; to his deserts.

His lesson ended, the Master idcntiiied the Birth by saying " Devadatta was
in those days the king of Magadha, Sariputta the king of Benares, Ananda the
mahout, aiid I the elephant."

[A'ote. Cf. Milinda-pauho, 201.]

No. 123.

NANGALISA-JATAKA.

"Fur universal applicatiun.'" — This story was told by the Master while at
Jetavana, about the Elder Laludayi who is said to have had a knack of always
saying the wrong thing. He never knew the proper occasion for the several
teachings. For instance, if it was a festival, he would croak out the gloomy
texti, "Without the walls they lurk, and where four cross-roads meet." If it
was a funeral, he would burst out with " Joy filled the hearts of gods and men,"
or with "Oh may you see [447] a liundred, nay a thousand such glad days!"

Now one day the Brethren in the Hall of Truth commented on his singular
infelicity of subject and his knack of always saying the wrong thing. As they sat
talking, the Master entered, and, in answer to his question, was tokl the subject
of their talk. " Brethren," said he, " this is not the first time that Laludayi's
folly has made him say the wrong thing. He has always been as inept as now."
So saying he told this story of the past.

1 For this quotation see the Klmddaka Patha edited by Childers (J. E. A. S. 1870,
J. 319).

272 Tlie Jatahi. Book I.

Once on a time when Braliniadatta was reigning in Benares, the Bodhi-
satta was born into a rich brahmin's family, and when he grew up, was
versed in all knowledge and was a world-renowned professor with five
hundred young brahmins to instruct.

At the time of our story there was among the young brahmins one
who always had foolish notions in his head and always said the wrong
thing; he was engaged with the rest in learning the scriptures as a pupil,
but because of his folly could not master them. He was the devoted
attendant of the Bodhisatta and ministered to him like a slave.

Now one day after supper the Bodhisatta laid himself on his bed and
there was washed and perfumed by the young brahmin on hands, feet and
back. And as the youth turned to go away, the Bodhisatta said to him,
"Prop up the feet of my bed before you go." And the young brahmin
propped up the feet of the bed on one side all right, but could not find
anything to prop it up with on the other side. Accordingly he used his
leg as a prop and passed the night so. When the Bodhisatta got up in
the morning and saw the young brahmin, he asked why he was sitting
there. "Master," said the young man, "I could not find one of the bed
supports; so I've got my leg under to prop it up instead."

Moved at these words, the Bodhisatta thought, "What devotion!
And to think it should come from the veriest dullard of all my pupils.
Yet how can I impart learning to himi" And the thought came to him
that the best way was to question the young brahmin on his return from
gathering firewood and leaves, as to something he had seen or done that
day; and then to ask what it was like. [448] "For," thought the master,
"this will lead him on to making comparisons and giving reasons, and the
continuous practice of comparing and reasoning on his part will enable me
to impart learning to him."

Accordingly he sent for the young man and told him always on his
return from picking up firewood and leaves to say what he had seen or
eaten or drunk. And the young man promised he would. So one day
having seen a snake when out with the other pupils picking up wood in
the forest, he said, "Master, I saw a snake." "What did it look like?"
"Oh, like the shaft of a plough." "That is a very good comparison.
Snakes are like the shafts of ploughs," said the Bodhisatta, who began to
have hopes that he might at last succeed with his pupil.

Another day the young brahmin saw an elephant in the forest and
told his master. "And what is an elephant like?" "Oh, like the shaft of
a plough." His master said nothing, for he thought that, as the elephant's
trunk and tusks bore a certain resemblance to the shaft of a plough,
perhaps his pupil's stupidity made him speak thus generally (though he
was thinking of the trunk in particular), because of his inability to go
into accurate detail.

No. 124. 273

A third day he was invited to eat sugar-cane, and duly told his master.
"And what is a sugar-cane like?" "Oh, like the shaft of a plough."
"That is scarcely a good comparison," thought his master, but said
nothing. Another day, again, the pupils were invited to eat molasses
with curds and milk, and this too was duly reported. "And what are
curds and milk like?" "Oh, like the shaft of a plough." Then the
master thought to himself, "This young man was perfectly right in saying
a snake was like the shaft of a plough, and was more or less right, though
not accui'ate, in saying an elephant and a sugar-cane had the same
similitude. But milk and curds (which are always white in colour) take
the shape of whatever vessel they are placed in ; [449] and here he missed
the comparison entirely. This dullard will never learn." So saying he
uttered this stanza : —

For universal application he
Employs a term of limited import.
Plough-shaft and curds to him alike unknown,
— The fool asserts the two things are the same.

His lesson ended, the Master identified the Birth by saying, " Laludayi was
the dullard of those days, and I the professor of world-wide renown."

No. 124.

AMBA-JATAKA.

" Toil on, my brother." — This story was told by the Master while at Jetavana,
about a good brahmin belonging to a noble Savatthi family who gave his heart
to the Truth, and, joining the Brotherhood, became constant in all duties.
Blameless in his attendance on teachers ; scrupulous in the matter of foods and
drinks ; zealous in the performance of the duties of the chapter-house, bath-house,
and so forth ; perfectly punctual in the observance of the fourteen major and of the
eighty minor disciplines ; he used to sweep the monastery, the cells, the cloisters,
and the path leading to their monastery, and gave water to thirsty folk. And
because of his great goodness folk gave regularly five hundred meals a day to the
Brethren ; and great gain and honoiu" accrued to the monastery, the many pros-
pering for the virtues of one. And one day in the Hall of Truth the Brethren
fell to talking of how that Brother's goodness had brought them gain and lionour,
and filled many lives with joy. Entering the Hall, [450] the Master asked, and

c. J. 18

274 The Jataka. Booh I.

was told, what their talk was about. " This is not the first time, Brethren,"
said he, "that this Brother has been regular in the fulfilment of duties. In days
gone by five hundred hermits going out to gather fruits were supported on the
fruits that his goodness provided." So saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodliisatta was born a brahmin in the North, and, growing \\\), gave up
the world and dwelt at the head of five hundred hermits at the foot of the
mountains. In those days there came a great drought upon the Himalaya
country, and everywhere the water was dried up, and sore distress fell
upon all beasts. Seeing the poor creatures suffering from thirst, one of
the hermits cut down a tree which he hollowed into a trough ; and this
trough he filled with all the water he could find. In this way he gave
the animals to drink. And they came in herds and drank and drank till
the hermit had no time left to go and gather frviits for himself. Heed-
less of his own hunger, he worked away to quench the animals' thirst.
Thought they to themselves, "So wrapt up is this hermit in ministering
to our wants that he leaves himself no time to go in quest of fruits. He
must be very hungry. Let us agree that everyone of us who comes here
to drink miist bring such fruits as he can to the hermit." This they
agreed to do, every animal that came bringing mangoes or jambus or
bread-fruits or the like, till their offerings would have tilled two hundred
and fifty waggons ; and there was food for the whole five hundred hermits
with abundance to spare. Seeing this, the Bodliisatta exclaimed, " Thus
has one man's goodness been the means of supplying with food all these
hermits. Truly, we should always be stedfast in right-doing." So .saying,
he uttered this stanza : —

Toil on, ray brother ; still in hope stand fast ;

Nor let thy courage flag and tire ;
Forget not him, who by his grievous fast^

Reaped fruits beyond his heart's desire.

[451] Such was the teaching of the Great Being to the band of
hermits.

His lesson ended, the Master identified the Birth by saying, "This Brother
was the good hermit of those days, and I the hermits' master."

1 Cf. Vol. iv. 269 (text), and supra page 133.

No. 125. 275

No. 125.

KATAHAKA-JATAKA,

"If he 'mid strangers." — This story was told by the Master while at Jetavana,
about a boastful Brother. Tlie iuti'oductory story about him is like what has
been already i-elated ^

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was a rick Treasurer, and his wife bore liim a son. And the
selfsame day a female slave in his house gave birth to a boy, aiid the two
children grew up together. And when the rich man's son was being
taught to write, the young slave used to go with his young master's
tablets and so learned at the same time to write himself. Next he learned
two or three handici-afts, and gi*evv vip to be a fair-spoken and handsome
young man ; and his name was Katahaka. Being employed as private
secretary, he thought to himself, " I shall not always be kept at this
work. The slightest fault and I shall be beaten, imprisoned, branded,
and fed on slave's fare. On the border there lives a merchant, a friend of
my master's. Why should I not go to him with a letter purporting to
come from my master, and, passing myself off as my master's son, marry
the merchant's daughter and live happily ever afterwards 1 "

So he wrote a letter, [452] saying, "The bearer of this is my son. It
is meet that our houses should be united in marriage, and I would have
you give your daughter to this my son and keep the yourig couple near you
for the present. As soon as I can conveniently do so, I will come to you."
This letter he sealed with his master's [)rivate seal, and came to the border-
merchant's with a well-filled purse, handsome dresses, and perfumes and
the like. And with a bow he stood before the merchant. " Where do
you come from?" said the merchant. "From Benares." "Who is your
father'?" " The Treasurer of Benares." "And what brings you here?"
"This letter will tell you," said Katahaka, handing it to him. The
merchant read the letter and exclaimed, " This gives me new life." And
in his joy he gave his daughter to Katahaka and set up the young couple,
who lived in great style. But Katahaka gave himself airs, and used to
find fault with the victuals and the clothes that were brought him, calling
them "provincial." "These misguided provincials," he would say, "have

1 No. 80, probably.

18—2

276 The Jataka. Booh I.

no idea of dressing. And as for taste in scents and garlands, they've got
none."

Missing his slave, the Bodhisatta said, " I don't see Katahaka. Where
has he gone ? Find him." And off went the Bodhisatta's people in quest
of him, and searched far and wide till they found him. Then back they
came, without Katahaka recognizing them, and told the Bodhisatta.

" This will never do," said the Bodhisatta on hearing the news. " I
will go and bring him back." So he asked the King's permission, and
departed with a great following. And the tidings spread everywhere that
the Treasurer was on his way to the borders. Hearing the news Katahaka
fell to thinking of his course of action. He knew that he was the sole
reason of the Treasurer's coming, and he saw that to run away now was to
destroy all chance of returning. So he decided to go to meet the Treasurer,
and conciliate him by acting as a slave towards him as in the old days.
Acting on this plan, he made a point of proclaiming in [453] public on all
occasions his disapprobation of the lamentable decay of respect towards
parents which shewed itself in children's sitting down to meals with their
parents, instead of waiting upon them. " When my parents take their
meals," said Katahaka, " I hand the plates and dishes, bring the spittoon,
and fetch their fans for them. Such is my invariable practice." And he
explained carefully a slave's duty to his master, such as bringing the water
and ministering to him when he retired. And having already schooled
folk in general, he had said to his father-in-law shortly before the arrival of
the Bodhisatta, " I hear that my father is coming to see you. You had better
make ready to entertain him, while I will go and meet him on the road
with a present." '* Do so, ray dear boy," said his father-in-law.

So Katahaka took a magnificent present and went out with a large
i-etiniie to meet the Bodhisatta, to whom he handed the pi'esent with a low
obeisance. The Bodhisatta took the present in a kindly way, and at
breakfast time made his encampment and retired for the purposes of
nature. Stopping his retinue, Katahaka took water and approached the
Bodhisatta. Then the young man fell at the Bodhisatta's feet and cried,
" Oh, sir, I will pay any sum you may require ; but do not expose me."

" Fear no exposure at my hands," said the Bodhisatta, pleased at his
dutiful conduct, and entered into the city, where he was feted with great
magnificence. And Katahaka still acted as his slave.

As the Treasurer sat at his ease, the border-merchant said, " My Lord,
upon receipt of your letter I duly gave my daughter in marriage to your
son." And the Treasurer made a suitable reply about ' his son ' in so
kindly a way that the merchant was delighted beyond measure. But from
that time forth the Bodhisatta could not bear the sight of Katahaka.

One day the Great Being sent for the merchant's daughter and said,
" My dear, please look my head over." She did so, and he thanked her for

JVo. 126. 277

her much-needed services, [454] adding, "And now tell me, my dear,
whether my son is a reasonable man in weal and woe, and whether you
manage to get on well with him."

"My husband has only one fault. He will find fault with his food."
" He has always had his faults, my dear ; but I will tell you how to
stop his tongue. I will tell you a text which you must learn carefully and
repeat to your husband when he finds fault again with his food." And he
taught her the lines and shortly afterwards set out for Benares. Katahaka
accompanied him part of the way, and took his leave after offering most
valuable presents to the Treasurer. Dating from the departure of the
Bodhisatta, Katahaka waxed prouder and prouder. One day his wife
ordered a nice dinner, and began to help him to it with a spoon, but at
the first mouthful Katahaka began to grumble. Thereon the merchant's
daughter remembering her lesson, repeated the following stanza : —

If he 'mid strangers far from home talks big^,

Back comes his visitor to spoil it all.

— Come, eat your dinner then, Katahaka''^.

" Dear me," thought Katahaka, " the Treasurer must have informed her
of my name, and have told her the whole story." And from that day
forth he gave himself no more airs, but humbly ate what was set before
him, and at his death passed away to fare according to his deserts.

[455] His lesson ended, the Master identified the Birth by saying, "This
bumptious Bi'other was the Katahaka of those days, and I the Treasm'er of
Benares."

No. 126.

ASILAKKHANA-JATAKA.

" 0^l7' diverse fates." — This story was told by the Master while at Jetavana,
about a brahmin retained by the King of Kosala because of his power of telling
whether swords were lucky or not. We are told that when the king's smiths
had forged a sword, this brahmin could by merely smelling it tell whether it was

1 Cf. Upham Mahav. 3. 301.

^ The scholiast explains that the wife had no understaudiug of the meaning of the
verse, but only repeated the words as she was taught them. That is to say, the gdthd
was not in the vernacular, but in a learned tongue intelligible to the educated Katahaka,
but not to the woman, who repeated it parrot-fashion.

278 The Jataka. Book I.

a lucky one or not. And he made it a rule only to commend the work of those
smiths who gave him presents, while he rejected the work of those who did not
bribe him. , , . , .

Now a certain smith made a sword and put into the sheath with it some
tinely-ground pepper, and brought it in this state to the King, who at once
handed it over to the brahmin to test. The brahmin unsheathed the blade and
sniffed at it. The pepper got up his nose and made him sneeze, and that so
violently that he slit his nose on the edge of the sword i.

This mishap of the brahmin came to the Brethren's ears, and one day they
were talking about it in the Hall of Truth when the Master entered. On learning
the subject of their talk, he said, " This is not the first time. Brethren, that this
brahmin has slit his nose sniffing swords. The same fate befell him in former
days." So saying, he told this story of the past.

Once on a time when Brahniadatta was reigning in Benares, he had in his
service a bralimin who profe.ssed to tell whether swords were lucky or not,
and all came to pass as in the Introductory Story. And the king called
in the surgeons and had him fitted with a false tip to his nose which was
cunningly painted for all the world like a real nose ; and then the brahmin
resumed his duties again about the king. Now Brahmadatta had no son,
only a daughter and a nephew, whom he had brought up under his own
eye. And when these two grew up, they fell in love with one another.
So the king sent for his councillors and said to them, " My ne[)hew is
heir to the throne. If I give him my daughter to wife, he shall be anointed
king."

[456] But, on second thoughts, he decided that as in any case his
nephew was like a son, he had better marry him to a foreign princess, and
give his daughter to a prince of another royal house. For, he thought,
this plan would give him more grandchildren and vest in his line the
sceptres of two several kingdoms. And, after consulting with his coun-
cillors, he resolved to separate the two, and they were accordingly made to
dwell apart from one another. Now they were sixteen years old and very
much in love, and the young prince thought of nothing but how to carry
off the princess from her father's palace. At last the plan struck him of
sending for a wise woman, to whom he gave a pocketful of money.

"And what's this for?" said she.

Then he told her of his passion, and besought the wise woman to convey
him to his dear princess.

And she promised him success, and said that she would tell the king
that his daughter was under the influence of witchcraft, but that, as the
demon had possessed her so long that he was off his guard, she would take

1 Cf. Kogers' " Buddhaghosba's Parables," p. 149, where this Introductory Story is
given.

No. 126. 279

the princess one day in a carriage to the cemetery with a strong escort
under arms, and there in a magic circle lay the princess on a bed with a dead
man under it, and with a hundred and eight douches of scented water wash
the demon out of her. " And when on this pretext I bring the princess to
the cemetery," continued the wise woman, " mind that you just reach the
cemetery before us in your carriage with an armed escort, taking some
ground pepper with you. Arrived at the cemetery, you will leave your
carriage at the entrance, and despatch your men to the cemetery grove,
while you will yourself go to the top of the mound and lie down as though
dead. Then I will come and set up a bed over you on which I will lay
the princess. Then will come the time when you must sniff at the pepper
till you sneeze two or three times, and [457] when you sneeze we will
leave the princess and take to our heels. Thereon you and the princess
must bathe all over, and you must take her home with you." " Capital,"
said the prince ; " a most excellent device."

So away went the wise woman to the king, and he fell in with her
idea, as did the princess when it was explained to her. When the day
came, the old woman told the princess their errand, and said to the guards
on the road in order to frighten them, "Listen. Under the bed that I
shall set up, there will be a dead man ; and that dead man will sneeze.
And mark well that, so soou as he has sneezed, he will come out from
under the bed and seize on the first j)erson he finds. So be prepared, all
of you."

Now the prince had already got to the place aud got under the bed as
had been arranged.

Next the crone led off the princess and laid her upon the bed,
whispering to her not to be afraid. At once the prince sniffed at the
pepper aud fell a-sneezing. And scarce had he begun to sueeze before the
wise woman left the princess and with a loud scream was off, quicker than
any of them. Not a man stood his ground ;— one and all they threw
away their arms and bolted for dear life. Hereon the prince came forth
and bore off the princess to his home, as had been before arranged. And
the old woman made her way to the king and told him what had
happened.

" Well," thought the king, " I always intended her for him, and
they've grown up together like ghee in rice-porridge." So he didn't fly
into a passion, but in course of time made his nephew king of the land,
with his daughter as queen-consort.

Now the new king kept on in his service the brahmin who professed
to tell the temper of swords, and one day as he stood in the sun, the false
tip to the brahmin's nose got loose and fell off. And there he stood,
hanging his head for very shame. " Never mind, never mind," laughed
the king. " Sneezing is good for some, but bad for others. One sneeze

280 The Jdtaka. Book I.

lost you your nose [458] ; whilst I have to thank a sneeze for both my
throne and queen." So saying he uttered this stanza : —

Our diverse fates this moral show,

— Whiit brings me weal, may work you woe.

So spake the king, and after a life spent iu charity and other good
works, he passed away to fare according to his deserts.

In this wise did the Master teach the lesson that the world was wrong in
thinking things were definitely and absolutely good or bad in all cases alike.
Lastly, he identified the Birth by saying, " The same man that now professes to
understand whether swords are lucky or not, professed the same skill in those
days ; and I was myself the prince who inherited his uncle's kingdom."

No. 127.

KALANDUKA-JATAKA.

" Yo^i vauntP — This story was told by the Master once at Jetavana, about a
boastful Brother. (The introductory story and the story of the past in this
case are like those of Katahaka related above i.)

Kalanduka was in this case the name of the slave of the Treasurer of
Benares. And when he had run away and was living in luxury with the
daughter of the border-merchant, the Treasurer missed him and could not
discover his whereabouts. So he sent a young pet parrot to search for the
runaway. And off flew the parrot in quest of Kalanduka, and searched
for him far and wide, till at last the bird came to the town where he dwelt.
And just at that very time Kalanduka was enjoying himself on the river
with his wife in a boat well-stocked with dainty fare and with flowers and
perfumes. Now the nobles of that land at their water-parties make a
point of taking milk with a pungent drug to drink, and so escape suflering
from cold after their pastime on the water. [459] But when our Kalanduka
tasted this milk, he hawked and spat it out ; and in so doing spat on the
head of the merchant's daughter. At this moment up flew the parrot, and
saw all this from the bough of a fig-tree on the bank. "Come, come,

1 No. 125.

iVo. 128. 281

slave Kalanduka," cried the bird; "remember who and what you are, and
don't spit on tlie head of this young gentlewoman. Know your place,
fellow." So saying, he uttered the following stanza : —

You vaunt your high descent, your high degree.
With lying tongue. Though but a bird, I know
The truth. You'll soon be caught, you runaway.
Scorn not the milk then, slave Kalanduka.

Recognizing the parrot, Kalanduka grew afraid of being exposed,
and exclaimed, " Ah ! good master, when did you arrive 1"

Thought the parrot, " It is not friendliness, but a wish to wring my
neck, that prompts this kindly interest." So he replied that he did not
stand in need of Kalanduka's services, and flew oflP to Benares, where he
told the Lord Treasurer everything he had seen.

" The rascal ! " cried the Treasurer, and ordered Kalanduka to be
hauled back to Benares where he had once more to put up with a slave's
fare.

His lesson ended, the Master identified the Birth by saying, " This Brother
was Kalanduka in the story, and I the Treasurer of Benares."

[460] No. 128.

BILARA-JATAKA.

" Where saintliness." — This story was told by the Master while at Jetavana,
about a hypocrite. When the Brother's hypocrisy was reported to him, the
Master said, " This is not the first time he has shewn himself a hypocrite ; he
was just the same in times gone by." So saying he told this story of the past.

Once on a time when Brahmadatta was reigning in Benai'es, the
Bodhisatta was born a rat, perfect in wisdom, and as big as a young boar.
He had his dwelling in the forest and many hundreds of other rats owned
his sway.

282 The Jdtaha. Book I.

Now there was a roving jackal who espied this troop of rats and fell to
scheming how to beguile and eat them. And he took up his stand near
their home with his face to the sun, snuffing up the wind, and standing on
one leg. Seeing this when out on his road in quest of food, the Bodhi-
satta conceived the jackal to be a saintly being, and went up and asked his
name.

" 'Godly' is my name," said the jackal. " Why do you stand only on
one leg?" "Because if I stood on all four at once, the earth could not
bear my weight. That is why I stand on one leg only." " And why do
you keep your mouth open 1 " " To take the air. I live on air ; it is my
only food." " And why do you face the sun ? " " To worship him."
" What uprightness ! " thought the Bodhisatta, and thenceforward he
made a i)oint of going, attended by the other rats, to pay his respects morn-
ing and evening to the saintly jackal. And when the rats were leaving,
the jackal seized and devoured the hindermost one of them, wiped his lips,
and looked as though nothing had happened. In consequence of this the
rats grew fewer and fewer, till they noticed the gaps in their ranks, and
wondering why this was so, asked the Bodhisatta the reason. He could
not make it out, but suspecting the jackal, [461] resolved to put him to
the test. So next day he let the other rats go out first and himself
brought up the rear. The jackal made a sj^ring on the Bodhisatta who,
seeing him coming, faced round and cried, " So this is your saintliness,
you hypocrite and rascal ! " And he repeated the following stanza : —

Where saintliness is but a cloak
Whereby to cozen guileless folk
And screen a villain's treachery,
— The cat-like nature there we see^.

So saying, the king of the rats sprang at the jackal's throat and bit his
windpipe asunder just under the jaw, so that he died. Back trooped the
other rats and gobbled up the body of the jackal with a 'crunch, crunch,
crunch ' ; — that is to say, the foremost of them did, for they say there was
none left for the last-comers. And ever after the rats lived happily in
peace and quiet.

His lesson ended, the Master made the connection by saying, " This hypo-
critical Brother was the jackal of those days, and I the king of the rats."

1 Though the foregoing prose relates to a jackal, the stanza speaks of a cat, as does
the Mahdhhurata in its version of this story.

No. 129. 283

No. 129.

AGGIKA-JATAKA.

^'■'Tvjas g7-eerl."...'Thiti story wa« told by the Master while at Jetavaiui, about
another hypocrite.

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
satta was King of the Rats and dwelt in the forest. Now a fire broke out
in the forest, and a jackal who could not run away put his head against a
tree [462] and let the flames sweep by him. The tire singed the hair off
his body everywhere, and left him perfectly bald, except for a tuft like a
scalp- knot^ where the crown of his head was pressed against the tree.
Drinking one day in a rocky pool, he caught sight of this top-knot reflected
in the water. "At last I've got wherewithal to go to market," thought he.
Coming in the course of his wanderings in the forest to the rats' cave, he
said to himself, "I'll hoodwink those rats and devour them;" and with this
intent he took up his stand hard by, just as in the foregoing story.

On his way out in quest of food, the Bodhisatta observed the jackal
and, crediting the beast with virtue and goodness, came to him and asked
what his name was.

"Bharadvaja-, Votary of the Fii'e-God."

"Why have you come hevel"

"In oi'der to guard you and yours."

"What will you do to guard us V

"I know how to count on my fingers, and will count your numbers
both morning and evening, so as to be sure that as many came home at
night, as went out in the morning. That's how I'll guard you."

"Then stay, uncle, and watch over us."

And accordingly, as the rats were starting in the morning he set about
counting them "One, two, three;" and so again when they came back at
night. And every time he counted them, he seized and ate the hindmost.
Everything came to pass as in the foregoing story, except that here the
King of the Rats turned and said to the jackal, "It is not sanctity,

1 The Buddhist 'Brother' shaves his crown, except for a tuft of hair on the top,
which is the analogue of the tonsure of Eoman Catholic priests.

- Bharadvaja was the name of a clau of great Kishis, or religious teachers, to whom
the sixth book of the Eigveda is ascribed.

284 ^'/^c Jataka. Book I.

BhanulvaJH, Votary of the Fire-God, but gluttony that has decked your
crown with tliat top-knot." So saying, he uttered this stanza :—

'Twas greed, not virtue, furnished you this crest.
Our dwindling numbers fail to work out right;
We've had enough, Fire-votary, of you.

His lesson ended, the Master identified the Birth by saying, "This Brother
was the jackal of those days, and I the King of the Rats."

No. 130.

KOSIYA-JATAKA ^

[463] '■'■You may ail or ea^."— This story was told by the Master while at
Jetavana, about a woman of Savatthi. She is said to have been the wicked wife
of a good and virtuous brahmin, who was a lay-brother. Her nights she spent
in gadding about ; whilst by day she did not a stroke of work, but made out to
be ill and lay abed groaning.

"What is the matter with you, my dear ?" said her husband.

"Wind troubles me."

"What can I get for you ?"

"Sweets, savouries, rich food, rice-gruel, boiled-rice, oil, and so forth."

The obedient husband did as she wished, and toiled like a slave for her. She
meantime kept her bed while her husband was about the house ; but no sooner
saw the door shut on him, than she was in the arms of her paramours.

"My poor wife doesn't seem to get any better of the wind," thought the brahmin
at last, and betook himself with ofierings of perfumes, flowers, and the like, to
the Master at Jetavana. His obeisance done, he stood before the Blessed One,
who asked him why he had been absent so long.

"Sir," said the brahmin, "I'm told my wife is troubled with the wind, and I
toil away to keep her supplied with every conceivable dainty. And now she
is stout and her complexion quite clear, but the wind is as troublesome as ever.
It is through ministering to my wife that I have not had any time to come here,
sir."

Said the Master, who knew the wife's wickedness, "Ah! brahmin, the wise
and good of days gone by taught you how to physic a woman suffering like your
wife from so stubborn an ailment. But re-birth has confused your memoi-y so
that you forget." So saying, he told the following story of the past.

Once upon a time when Brahmadatta was reigning in Benares, the Bodhi-
satta was born a brahmin in a very distinguished family. After perfecting

See also No. 226.

No. 130. 285

his education at Takkasila, he became a teacher of world-wide fame in
Benares. To him flocked as pupils the young nobles and brahmins from
all the princely and wealthy families. Now a country brahmin, who had
learned from the Bodhisatta the three Vedas, and the eighteen Sciences,
and who stopped on in Benares to look after his estate, came two or
three times every day to listen to the Bodhisatta's teachings. [464] And
this brahmin had a wife who was a bad, wicked woman. And everything
came to pass as above. When the brahmin explained how it was that he
could not get away to listen to his master's teachings, the Bodhisatta, who
knew that the brahmin's wife was only feigning sickness, thought to him-
self, "I will tell him what physic will cure the creature." So he said to
the brahmin, "Get her no more dainties, my son, but collect the staliugs
of cows and therein souse five kinds of fruit and so forth, and let the lot
pickle in a new copper pot till the whole savours of the metal. Then take
a rope or cord or stick and go to your wife, and tell her plainly she must
either swallow the safe cure you have brought her, or else work for her
food. (And here you will repeat certain lines which I will tell you.) If
she refuses the remedy, then threaten to let her have a taste of the rope
or stick, and to drag her about for a time by the hair, while you pummel
her with your fists. You will find that at the mere threat she will be up
and about her work."

So off went the brahmin and brought his wife a mess prepared as the
Bodhisatta had directed.

"Who prescribed this?" said she.

"The master," said her husband.

"Take it away, I won't have it."

"So you won't have it, eh?" said the young brahmin, taking up the
rope-end ; " well then, you've either got to swallow down that safe cure or
else to work for honest fare." So saying he uttered this stanza : —

You may ail or eat ; which shall it be ?
For you can't do both, my Kosiya.

[465] Terrified by this, the woman Kosiya realised from the moment
the master interfered how impossible it was to deceive him, and, getting
up, went about her work. And the consciousness that the master knew
her wickedness made her repent, and become as good as she had formerly
been wicked.

(So ended the story, and the brahmin's wife, feeling that the All-enlightened
Buddha knew what she was, stood in such awe of him that she siimed no more.)

His lesson ended, the Master identified the Birth by saying, "The husband
and wife of today were the husband and wife of the story, and I was the
master."

286 The Jdtaka. Booh I.

No. 131.

ASAMPADANA-JATAKA,

"// a friend."— T\n& story was told by the Master while at the Bamboo-grove,
about Devadatta. For at that time the Brethren were discussing in the Hall of
Truth the ingratitude of Devadatta and his inability to recognise the Master's
goodness, when the Master himself entered and on enquiry was told the subject
of their talk. "Brethren," said he, "this is not the first time that Devadatta has
been ungrateful; he was just as ungrateful in bygone days." So saying, he told
this story of the past.

[466] Once on a time, when a certain king of Magadha was reigning in
Rajagaha, the Bodhisatta was his Treasuier, worth eighty crores, and
known as the 'Millionaire.' In Benares there dwelt a Treasurer also
worth eighty crores, who was named Piliya, and was a great friend of the
Millionaire. For some reason or other Piliya of Benares got into diflBculties,
and lost all his property, and was reduced to beggary. In his need he left
Benares, and with his wife journeyed on foot to Rajagaha, to see the
Millionaire, the last hope left him. And the Millionaire embraced his
friend and treated him as an honoured guest, asking, in due course, the
reason of the visit. "I am a ruined man," answered Piliya, "I have lost
everything, and have come to ask you to help me."

"With all my heart ! Have no fear on that score," said the Millionaire.
He had his strong-room opened, and gave to Piliya forty crores. Also he
divided into two equal parts the whole of his property, live stock and all,
and bestowed on Piliya the just half of his entire fortune. Taking his
wealth, Piliya went back to Benares, and there dwelt.

Not long after a like calamity overtook the Millionaire, who, in his
turn, lost every penny he had. Casting about whither to turn in the hour
of need, he bethought him how he had befriended Piliya to the half of his
possessions, and might go to him for assistance without fear of being thrown
over. So he set out from Rajagaha with his wife, and came to Benares.
At the entrance to the city he said to her, "Wife, it is not befitting for
you to trudge along the streets with me. Wait here a little till I send
a carriage with a servant to bring you into the city in proper state." So
saying, he left her under shelter, and went on alone into the town, till
he came to Piliya's house, where he bade himself be announced as the
Millionaire from Rajagaha, come to see his friend,

"Well, show him in," said Piliya; but at sight of the other's condition
he neither rose to meet him, nor greeted him with words of welcome, but
only demanded what brought him here.

No. 131. 287

"To see you," was the reply.

[467] "Where are you stopping'?"

"Nowhere, as yet. I left my wife under shelter and came straight to
you."

"There's no room here for you. Take a dole of rice, find somewhere to
cook and eat it, and then begone and never come to visit me again." So
saying, the rich man despatched a servant with orders to give his un-
fortunate friend half-a-quartern of pollard to carry away tied up in the
corner of his cloth ; — and this, though that very day he had had a thousand
waggon-loads of the best rice threshed out and stored up in his overflowing
granaries. Yes, the rascal, who had coolly taken four hundred millions,
now doled out half-a-quartern of pollard to his benefactor ! Accordingly,
the servant measured out the pollard in a basket, and brought it to the
Bodhisatta, who argued within himself whether or no he should take it. And
he thought, "This ingrate breaks off our fi-iendship because I am a ruined
man. Now, if I refuse his paltry gift, I shall be as bad as he. For the
ignoble, who scorn a modest gift, outrage the first idea of frieiulship. Be
it, therefore, mine to fulfil friendship so far as in me lies, by taking his gift
of pollard." So he tied up the pollard in the corner of his cloth, and made
his way back to where he had housed his wife.

"What have you got, dear?" said she.

"Our friend Piliya gives us this pollard, and washes his hands of us."

"Oh, why did you take if? Is this a fit return for the forty
crores ? "

"Don't cry, dear wife," said the Bodhisatta. "I took it simply because
I wanted not to violate the principle of friendship. Why these teai's"?"
So saying, he uttered this stanza : —

If a friend plays the niggard's part,
A simpleton is cut to th' heart;
[468] His dole of pollard I will take,
And not for this our friendship break.

But still the wife kept on crying.

Now, at that moment a farm-servant whom the Millionaire had given
to Piliya was passing by and drew near on hearing the weeping of his
former mistress. Recognising his master and mistress, he fell at their
feet, and with tears and sobs asked the reason of their coming. And the
Bodhisatta told him their story.

"Keep up your spirits," said the man, cheei'ily; and, taking them to
his own dwelling, there made ready perfumed baths, and a meal for them.
Then he let the other slaves know that their old master and mistress had
come, and after a few days marched them in a body to the King's palace,
where they made quite a commotion.

The King asked what the matter was, and they told him the whole

288 The Jataka. Book I.

story. So he sent forthwith for the two, and asked the Millionaire whether
the report was true that he had given four hundred millions to Piliya.

"Sir," said he, "when in his need my friend confided in me, and came
to seek my aid, I gave him the half, not only of my money, but of my
live stock and of everything that T possessed."

"Is this sol" said the king to Piliya,

"Yes, sire," said he.

"And when, in his turn, your benefactor confided in you and sought
you oiit, did you show him honour and hospitality 1"

Here Piliya was silent.

"Did you have a half-quartern of pollard doled out into the corner of
his cloth?"

[469] Still Piliya was silent.

Then the king took counsel with his ministers as to what should be
done, and finally, as a judgment on Piliya, ordered them to go to Piliya's
house and give the whole of Piliya's wealth to the Millionaire.

"Nay, sire," said the Bodhisatta ; "I need not what is another's. Let
me be given nothing beyond what I formerly gave him."

Then the king ordered that the Bodhisatta should enjoy his own
again; and the Bodhisatta, with a large retinue of servants, came back
with his regained wealth to Rajagaha, where he i)ut his affairs in order,
and after a life spent in charity and other good works, passed away to fare
according to his deserts.

His lesson ended, the Master identified the Birth by saying, "Devadatta was
the Treasurer Piliya of those days, and I myself the Millionaire."

No. 132.

PANCAGARU-JATAKA.

" Wise counsels heeding.^'' — This story was told by the Master while at
Jetavana about the Sutta concerning the Temptation bj' the Daughters of Mara'
at the Goat-herds' Banyan-tree. The Master quoted the Sutta, beginning with
its opening words —

In all their dazzling beauty on they came,

— Craving and Hate and Lust. Like cotton-down

Before the wind, the Master made them fly.

' See pp. 78 and 79 of Volume i. of the text for the temptation. I have not been
able to trace the Palobhana Sutta referred to.

No. 132. 289

After he had recited the Sutta right through to the end, the Brethren met
together in the Hall of Truth and spoke of how the Daughters of Miira drew
near in all their myriad charms yet failed to seduce the All-Enlightened One.
For he did not as much as open his eyes to look upon them, so marvellous was
he ! Entering the hall, the Master asked, and was told, what they were dis-
cussing. "Brethren," said he, "it is no marvel that I did not so much as look
upon the Daughters of Mara in this life when I have put sin from ine and have
wt)n enlightenment. In former days when I was but in quest of Wisdom,
when sin still dwelt within me, I found strength not to gaze oven upon loveliness
divine by way of lust in violation of virtue ; and by that continence I won a
kingdom." So saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was the youngest of a hundred brothers, and his adventures
ai'e to be detailed here, as above [470] in the Takkasila-Jataka '. When
the kingdom had been oifered to the Bodhisatta by the people, and when
he had accepted it and been anointed king, the people decorated the town
like a city of the gods and the royal palace like the palace of Indra.
Entering the city the Bodhisatta passed into the spacious hall of the
palace and there seated himself in all his godlike beauty on his jewelled
throne beneath the white umbrella of his Kingship. Round him in
glittering splendour stood his ministers and brahmins and nobles, whilst
sixteen thousand nautch girls, fair as the nymphs of heaven, sang and
danced and made music, till the palace was loud with sounds like the
ocean when the storm bursts in thunder on its waters". Gazing round
on the pomp of his royal state, the Bodhisatta thought how, had he looked
upon the charms of the ogresses, he would have pei'ished miserably, nor
ever have lived to see his present magnificence, which he owed to his
following the counsels of the Pacceka Buddhas. And as thes6 thoughts
filled his heart, his emotion found vent in these verses :

Wise counsels heeding, firm in my resolve,
With dauntless heart still holding on my course,
I shunned the Sirens' dwellings and their snares,
And found a great salvation in my need.

[471] So ended the lesson which these verses taught. And the Great
Being ruled his kingdom in righteousness, and abounded in charity and
other good works till in the end he passed away to fare according to his
deserts.

His lesson ended, the Master identified the Birth by saying, "I was the prince
of those days who went to Takkasila and won a kingdom."

1 Apparently the reference is to No. 96. For a like confusion of title see note,
p. 112.

- Or is the meaning 'like the vault of heaven filled with thunder-clouds'? Cf. arnava
in the Eigveda.

c. J. 19

290 The Jataha. Book I.

No. 133.

GHATASANA-JATAKA.

'■^Lo! in your stronghold." — This story was told by the Master while at
Jctavana, about a certain Brother who was given by the Master a subject for
meditation, and, going to the boi-deivs, took up his abode in the forest near a
hamlet. Here he hoped to pass the rainy season, but during the very first
month his hut was biu'ut down whilst he was in the village seeking alms. Feeling
the loss of its sheltering roof, he told his lay friends of his misfortune, and they
readily undertook to build him another hut. But, in s}nte of their protestations,
three months slipped away without its being rebuilt. Having no roof to shelter
him, the Brother had no success in his meditation. Not even the dawn of the
Light had been vouchsafed to him when at the close of the rainy season he went
back to Jetavana and stood respectfully before the Master. In the course of
talk the Master asked whether the Brothel's meditation had beeii successful.
Then that Brother related from the beginning the good and ill that had be-
fallen him. Said the Master, " In days gone by, even brute beasts could discern
between what was good and what bad for them and so quitted betimes, ere tliey
proved dangerous, the habitations that had sheltered them in happier days.
And if beasts were so discerning, how coidd you fall so far short of them in
wisdom ?" So saying, at that Brother's request, the Master told this story of the
past.

Once on a time when Brahmadatta was reignins in Benai'es, the
Bodhisatta was born a bird. When he came to years of discretion, good
fortune attended him and he became king of the birds, taking up his
abode with his subjects in a giant tree which stretched its leafy branches
over the waters of a lake. And all these birds, [472] roosting in the
boughs, dropped their dung into the waters below. Now that lake was
the abode of Canda, the Naga King, who was enraged by this fouling
of his water and resolved to take vengeance on the birds and burn
them out. So one night when they were all roosting along the branches,
he set to work, and first he made the waters of the lake to boil, then
he caused smoke to arise, and thirdly he made flames dart up as high
as a palm-tree.

Seeing the flames sliooting up from the water, the Bodhisatta cried to
the birds, "Water is used to quench fire; but here is the water itself on
fire. This is no place for us; let us seek a home elsewhere." So saying,
he uttered this stanza : —

Lo! in your stronghold stands the foe.

And fire doth water burn ;
So from your tree make haste to go,

Let trust to trembling turn.

No. 134. 291

And hereupon the Bodhisatta flew off with such of the birds as followed
his advice; but the disobedient birds, who stopped behind, all perished.

His lesson ended, the Master preached the Four Truths (at the close whereof
that Brother won Araliatship) and identified the Birth by saying, "The loyal
and obedient birds of those days are now become my disciples, and I myself was
then the kinsr of the birds."

No. 134.

[473] JHANASODHANA-JATAKA.

" With conscious." — This story was told by the Master while at Jetavana,
about the interpretation liy Sfiriputta, Captain of the Faith, at the gate of
Samkassa town, of a problem tei-sely propoinided by the Master. And the
following was the story of the past he then told.

Once on a time when Brahmadatta was reigning in Benares, ...&c. ...
tlie Bodhisatta, as he expired in his forest-home, exclaimed^ "Neither
conscious nor unconscious." And the recluses did not believe the inter-
pretation which the Bodhisatta's chief disciple gave of the Master's words.
Back came the Bodhisatta from the Radiant Realm, and from mid-air
recited this stanza : —

With conscious, with unconscious, too,
Dwells sorrow. Either ill eschew.
Pure bliss, from all corruption free.
Springs but from Insight's ecstasy.

His lesson ended, the Bodhisatta praised his disciple and went back to
the Brahma Realm. Then the rest of the recluses believed the chief
disciple.

His lesson taught, the Master identified the Birth by saying, "In those days
Sariputta was the chief disciple, and I Maha-Brahmfi."

X9-2

292 The Jataka. Book I.

No. 135.

[474] CANDABHA-JATAKA.

" Who sagely meditates."— This story too was told by the Master while at Jeta-
vana ahout the interpretation of a problem by the Elder Sariputta at the gate of
Saiiikassa.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta, as he expired in his forest-home, answered his disciples'
enquiries with the words — "Moonlight and Sunlight." With these words
he died and passed to the Radiant Realm.

Now when the chief disciple interpreted the Master's words his fellows
did not believe him. Then back came the Bodhisatta and from mid-air
recited this stanza : —

Who sagely meditates on sun and moon.

Shall win (when Reason unto Ecstasy

Gives place) his after-lot in Radiant Realms^.

Such was the Bodhisatta's teaching, and, first pi-aising his disciple, he
went his way back to the Brahma Realm.

His lesson ended, the Master identified the Birth by saying, "Sariputta was
the chief disciple of those days, and I Maha-Brahma."

No. 136.

SUV ANN AH AMS A- JATAKA.

"Contented be." — This story was told by the Master about a Sister named Fat
Nanda.

A lay-brother at Savatthi had offered the Sisterhood a supply of garlic, and,
sending for his bailiff, had given orders that, if they should come, each Sister was
to receive two or three handfuls. After that they made a practice [475] of coming

^ These technical lines imply that, by taking the Sun and Moon as his kammatthano ,
or subject for meditation, a Buddhist, by attaining Jhana (or Insight) in the second
(i.e. supra-rational) degree, can save himself from re-birth in a lower sphere of existence
than the Abhassaraloka or Radiant Realm of the corporeal Brahma-world,

No. 13G. 293

to his house or field for their garlic. Now one holiday the supply of garlic in the
house ran out, and the Sister Fat Nandii, coming with others to the house, was
told, when she said she wanted some garhc, that there was none left in the house,
it had all been used up out of hand, and that she nuist go to the field for it.
So away to the field she went and carried ofi' an excessive amount of garlic. The
bailiflf grew angry and remarked what a greedy lot these Sisters were ! This
piqued the more moderate Sisters ; and the Brethren too were piqued at the
taunt when the Sisters repeated it to them, and they told the Blessed One.
Kebuking tlie greed of Fat Nanda, the ]\Iaster said, "Brethren, a greedy person
is harsh and unkind even to the mother who bore him ; a greedy person cannot
convert the unconverted, or make the converted grow in grace, or cause alms to
come in, or save them when come in ; whereas the moilerate person can do all
these things." In such wise did the Master point the moral, ending by saying,
"Brethren, as Fat Nanda is greedy now, so she was greedy in times gone by."
And thereupon he told the following story of the past.

Ouce upon a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born a brahmin, and growing up was married to a bride
of his own rank, who bore him three daughtei's named Nanda, Nanda-vati
and Sundari-nanda. The Bodhisatta dying, they were taken in by
neighbours and friends, whilst he was born again into the world as a
golden mallard endowed with consciousness of its former existences.
Growing up, the bird viewed its own magnificent size and golden plumage,
and remembered that previously it had been a human being. Discovering
that his wife and daughters were living on the charity of others, the
mallard bethought him of his plumage like hammered and beaten gold and
how by giving them a golden feather at a time he could enable his wife
and daughters to live in comfort. So away he flew to where they dwelt
and alighted on the top of the central beam of the roof. Seeing the
Bodhisatta, [476] the wife and girls asked where he had come from; and
he told them that he was their father who had died and been born
a golden mallard, and that he had come to visit them and put an end
to their miserable necessity of working for hire. "You shall have my
feathers," said he, "one by one, and they will sell for enough to keep you
all in ease and comfort." So saying, he gave them one of his feathers and
departed. And from time to time he returned to give them another
feather, and with the proceeds of their sale these brahmin-women grew
prosperous and quite well-to-do. But one day the mother said to her
daughters, "There's no trusting animals, my children. Who's to say your
father might not go away one of these days and never come back again?
Let us use our time and pluck him clean next time he comes, so as to
make sure of all his feathers." Thinking this would pain him, the
daughters refused. The mother in her greed called the golden mallard to
her one day when he came, and then took him with both hands and
plucked him. Now the Bodhisatta's feathers had this property that if

294 The Jataha. Book I.

they were plucked out against his wish, they ceased to be golden and
became like a crane's feathers. And now the poor hird, though he
stretched his wings, could not fly, and the woman flung him into a barrel
and gave him food there. As time went on his feathers grew again
(though they were plain white ones now), and he flew away to his own
abode and never came back again.

At the close of this story the Master said, " Thus you see. Brethren, how Fat
Nanda was as greedy in times past as she is now. And her greed then lost her
the gold in the same way as her greed now will lose her the garlic. Observe,
moreover, how her greed has deprived the whole Sisterhood of their supply of
garlic, and learn therefrom to be moderate in your desires and to be content with
what is given you, however small that may be." So saying, he uttered this
stanza : —

Contented be, nor itch for fui'ther store.

They seized the swan — but had its gold no more.

So saying, the Master soundly rebuked the erring Sister and laid down the
precept that any Sister who should eat garlic would have to do penance. Then,
[477] making the connexion, he said, "Fat Nanda was the brahmin's wife of the
story, her three sisters were the brahmin's three daughters, and I myself the
golden mallard."

\_Aote. The story occurs at ]ip. 2.58-9 of Vol. iv. of the Vinaya. Cf La poule
aiu oeufs d'or in La Fontaine (v. 13) &c.]

No. 137.

BABBU-JATAKA.

'■'■Give food to one cat.'''' — This story was told by the Master while at Jetavana,
about the precept respecting Kana's mother. She was a lay-sister at Savatthi
known only as Kana's mother, who had entered the Paths of Salvation and was
of the Elect. Her daughter Kana^ was married to a husband of the same caste
in another village, and some errand or other made her go to see her mother. A
few days went by, and her husband sent a messenger to say he wished her to
coine back. The girl asked her mother whether she should go, and the mother
said she could not go back empty-handed after so long an absence, and set
about making a cake. Just then up came a Brother going his round for alms,
and the mother sat him down to the cake she had just baked. Away he went

' The name Kana means 'one-eyed'.

J^o. 137. 295

and told another Brother, who came up jvist in time to get the second cake
that was baked for the daughter to take home with her. lie told a third, and
the tliird told a fourth, and so each fresh cake was taken by a fresh corner.
The result of this was that the daughter did not start on her way home, and
the husband sent a second and a third messenger after her. And the message ho
sent by the thirtl was that if his wife did not come back, he should get another
wife. And each message had exactly the same result. So the husband took
another wife, and at the news his former wife fell a-wceping. Knowing all this,
the Master put on his robes early in the morning and went with his alms-bowl to
the house of Kana's motlier and sat down on the seat set for him. Then he asked
why the daughter was crying, and, being told, spoke words of consolation to the
mother, and arose and went back to the Monastery.

Now the Brethren came to know how Kana had been stopped three times
from going btick to her husband owing to the action of the four Brothers ; and
one day they met in the Hall of Truth and began to talk about the matter. The
Master came into the Hall [478] and asked what they were discussing, and they
told him. "Brethren," said he, "think not this is the first time those four
Brothers have brought sorrow on Kana's mother by eating of her store ; they did
the like in days gone by too." So saying he told this story of the past.

Once on a time wlion Bralimadatta was reigning in Beuares, the
Bodhisatta was born a stone-cutter, and growing up became expert in
working stones. Now in the Kasi country there dwelt a very rich mer-
cliant who had amassed forty crores in gold. And when his wife died, so
strong was her love of money that she was re-born a mouse and dwelt
over the treasure. And one by one the whole family died, including the
merchant himself. Likewise the village became deserted and forlorn. At
the time of our story the Bodhisatta was quarrying and shaping stones
on the site of this deserted village; and the mouse used often to see him as
she ran about to find food. At last she fell in love with him; and,
bethinking her how the secret of all her vast wealth would die with her, she
conceived the idea of enjoying it with him. So one day she came to the
Bodhisatta with a coin in her mouth. Seeing this, he spoke to her
kindly, and said, "Mother, what has brought you here with this coinl"
"It is for you to lay out for yourself, and to buy meat with for me as
well, my sou." Nowise loth, he took the money and spent a lialfpenny of
it on meat which he brought to the mouse, who departed and ate to her
heart's content. And this went on, the mouse giving the Bodhisatta a
coin every day, and he in return supplying her with meat. But it fell
out one day that the mouse was caught by a cat.

" Don't kill me," said the mouse.

" Why not 1 " said the cat. " I'm as hungry as can be, and really must
kill you to allay the pangs."

"First, tell me whether you're always hungry, or only hungry today."

"Oh, every day finds me hungry again."

"Well then, if this be so, I will find you always in meat; [479] only
let me go."

296 The Jdtaka. Book I.

" Mind you do then," said the cat, and let the mouse go.

As a consequence of this the mouse had to divide the supplies of meat
she got from the Bodhisatta into two portions and gave one half to the cat,
keeping the other for herself.

Now, as luck would have it, the same mouse was caught another day
by a second cat and had to purchase her release on the same terms. So
now the daily food was divided into three portions. And when a third
cat caught the mouse and a like arrangement had to be made, the supply
was divided into four portions. And later a fourth cat caught her, and the
food had to be divided among five, so that the mouse, reduced to such
short commons, grew so thin as to be nothing but skin and bone.
Remarking how emaciated his friend was getting, the Bodhisatta asked the
reason. Then the mouse told him all that had befallen her.

"Why didn't you tell me all this before?" said the Bodhisatta. "Cheer
up, I'll help you out of your troubles." So he took a block of the pui'est
crystal and scooped out a cavity in it and made the mouse get inside.
"Now stop there," said he, "and don't fail to fiercely threaten and revile
all who come near."

So the mouse crept into the crystal cell and waited. Up came one of
the cats and demanded his meat. "Away, vile grimalkin," said the mouse;
" why should I supply you ? go home and eat your kittens ! " Infuriated
at these words, and never suspecting the mouse to be inside the crystal,
tlie cat sprang at the mouse to eat her up ; and so furious was its spring
that it bi'oke the walls of its chest and its eyes started from its head.
So that cat died and its carcase tumbled down out of sight. And the
like fate in turn befell all four cats. And ever after the grateful mouse
brought the Bodhisatta two or three coins instead of one as before, and by
degrees she thus gave him the whole of the hoard. In unbroken friend-
ship the two lived together, till their lives ended and they passed away
to fare according to their deserts.

The story told, the Master, as Buddha, uttered this stanza :— [480]

Give food to one cat, Number Two appears:
A third and fourth succeed in fruitful line;
— AVitness the four that by the crystal died.

His lesson ended, the Master ideutified the Birth by saying, "These four
Brethren were the four cats of those days, Kauca's mother was the mouse, and I
the stone-cutter."

[^Yote. See Vina7/a iv. 79 for the Introductory Story.]

No. 138. 297

No. 138.

GODHA-JATAKA.

"With onatted hair." — This story was told by the Master while at Jctavana,
about a hypocrite. The incidents were like those above related ^

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
satta was born a lizard; and in a hut hard by a village on the borders
there lived a rigid ascetic who had attained the Five Knowledges, and was
treated with great respect by the villagers. In an ant-hill at the end of the
walk where the recluse paced up and down, dwelt the Bodhisatta, and
twice or thrice each day he would go to the recluse and hear words of
edification and holiness. Then with due obeisance to the good man, the
Bodhisatta would depart to his own abode. After a certain time the
ascetic bade farewell to the villagers and went away. In his stead there
came another ascetic, a rascally fellow, to dwell in the hermitage. Assum-
ing the holiness of the new-comer, the Bodhisatta acted towards him as to
the first ascetic. One day an unexpected storm in the dry season brought
out the ants on their hills', and the lizards, coming abroad to eat them, were
caught in great numbers [481] by the village folk; and some were served up
with vinegar and sugar for the ascetic to eat. Pleased with so savoury a
dish, he asked what it was, and learned that it was a dish of lizards.
Hereon he reflected that he had a remarkably fine lizai'd as his neighbour,
and resolved to dine off him. Accordingly he made ready the pot for
cooking and sauce to serve the lizard in, and sat at the door of his hut
with a mallet hidden under his yellow robe, awaiting the Bodhisatta's
coming, with a studied air of perfect peace. At evening the Bodhisatta
came, and as he drew near, marked that the hermit did not seem quite the
same, but had a look about him that boded no good. Snuffing up the
wind which was blowing towards him from the hermit's cell, tlie Bodhisatta
smelt the smell of lizard's flesh, and at once realised how the taste of
lizard had made the ascetic want to kill him with a mallet and eat him
up. So he retired homeward without calling on the ascetic. Seeing that
the Bodhisatta did not come, the ascetic judged that the lizard must have
divined his plot, but marvelled how he could have discovered it. Deter-
mined that the lizard should not escape, he drew out the mallet and threw

1 Apparently No. 128. Cf. No. 325. 2 Cf. p. 303.

The JataJca. Book I.

it, just hitting the tip of the lizard's tail. Quick as thought the Bodhisatta
dashed into his fastness, and putting his head out by a different hole to
that by which he had gone in, cried, " Rascally hypocrite, your garb of
piety led me to trust you, but now I know your villainous nature. What
has a thief like you to do with hermit's clothing 1 " Thus upbraiding the
false ascetic, the Bodhisatta recited this stanza :—

With matted hair and garb of skin

Why ape th' ascetic's piety '^
A saint without, thy heart within

Is choked with foul impurity i.

[482] In this wise did the Bodhisatta expose the wicked ascetic, after
which he retired into his ant-hill. And the wicked ascetic departed from
that place.

His lesson ended, the Master identified the Birth by saying, "The hypocrite
was the wicked ascetic of those days, Saviputia the good ascetic who lived in the
hermitage befoi'e him, and I myself the lizard."

No. 139.

UBHATOBHATTHA-JATAKA.

"//('*• blinding and her heating." — This story the blaster told while at the
Bamboo Grove, about Devadatta. We hear that the Brethren, meeting together
in the Hall of Ti'uth, spoke one with another, saying that even as a torch from a
pyre, charred at both ends and bcdungcd in the middle, does not serve as wood
either in forest-ti'ee or village-hearth, so Devadatta by giving up the world to
follow this saving faith had only achieved a twofold shortcoming and failure,
seeing that he had missed the comforts of a lay life yet had fallen short of his
vocation as a Brother.

Entering the Hall, the Master asked and was told what the Brethren were
talking of together. "Yes, Brethren," said he, "and so too in days gone by
Devadatta came to just such another two-fold failure." So saying, he told this
story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born a Tree-Sprite, and there was a certain village where

1 Dhammapada v. 394.

No. 139. 299

line-fislieniieu dwelt in those days. And one of these fishermen taking
his tackle went off with his little boy, and cast his hook into the most
likely waters known to his fellow-fishermen. Now [483] a snag caught
his hook and the fisherman could not pull it up. " What a tine fish ! "
thought he. "I'd better send my boy off home to my wife and tell her to
get up a quarrel and keep the others at home, so that there'll be none to
want to go shares in my prize." Accordingly he told the lad to run off
home and tell his mother what a big fish he had hooked and how she was
to engage the neighbours' attention. Then, fearing his line might break,
he flung off" his coat and dashed into the water to secure his prize. But
as he groped about for the fish, he struck against the snag and j^ut out
both his eyes. Moreover a robber stole his clothes from the bank. Tn
an agony of pain, with his hands pressed to his blinded eyes, he clambered
out trembling in every limb and tried to find his clothes.

Meantime his wife, to occupy the neighbours by a quarrel on purpose,
had tricked herself out with a palm-leaf behind one ear, and had blacked
one eye with soot from the saucepan. In this guise, nursing a dog, she
came out to call on her neighbours. " Bless me, you've gone mad," said
one woman to her. " Not mad at all," i-etorted the fisherman's wife ;
" you abuse me without cause with yoiir slanderous tongue. Come your
ways with me to the zemindar and I'll have you fined eight pieces' for
slander."

So with angry words they went off" to the zemindar. But when the
matter was gone into, it was the fisherman's wife who was fined ; and she
was tied up and beaten to make her pay the fine. Now when the Tree-
Sprite saw how misfortune had befallen both the wife in the village and
the husband in the forest, he stood in the fork of his tree and exclaimed,
" Ah fisherman, both in the water and on land thy labour is in vain, and
twofold is thy feilure." So saying he uttered this stanza : —

His blinding, and her beating, clearly show
A twofold failure and a twofold woe-^.

[484] His lesson ended, the Master identified the Birth by saying, "Devadatt;
was the fisherman of those days, and I the Tree-Sprite."

1 The Pali word here, as in No. 137, is kalulpana. But there it is sbewu by the
context to be a golden coin ; wbereas here the poverty of the fisber-folk supports the
view that the coin was of copper, as commonly. The fact seems to be that the word
kalulpana, hke some other names of Indian coins, primarily indicated a weight of any
coined metal, — whether gold, silver or copper.

^ Cf. Dhammapada, page 147.

300 Tlie Jataha. Book I.

No. 140.

KAKA-JATAKA.

"In ceaseless c/reac/."— This story was told by the Master while at Jetavana,
about a sagacious counsellor. The incidents will be related in the twelfth book
in connection with the Bhaddasala-jatakai.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born a crow. One day the King's chaplain went out
from the city to the river, bathed there, and having perfumed and
garlanded himself, donned his bravest array and came back to the city. On
the archway of the city gate there sat two crows ; and one of them said to
his mate, "I mean to foul this brahmin's head." "Oh, don't do any such
thing," said the other; "for this brahmin is a great man, and it is an evil
thing to incur the Iiatred of the great. If you anger him, he may destroy
the whole of our kind." " I really must," said the first. " Very well,
you're sure to be found out," said the other, and flew quickly away. Just
when the brahmin was under the battlements, down dropped the filth
ujion him as if the crow were dropping a festoon. The enraged brahmin
forthwith conceived hatred against all crows.

Now at this time it chanced that a female slave in charge of a granary
spread the rice out in the sun at the granary door and was sitting there to
watch it, when she fell asleep. Just then up came a shaggy goat and fell
to eating the rice till the girl woke up and drove it away. Twice or three
times the goat came back, as soon as she fell asleep, and ate the rice.
[485] So when she had driven the creature away for the third time she
bethought her that continued visits of the goat would consume half her store
of rice and that steps must be taken to scare the animal away for good
and so save her from so great a loss. So she took a lighted torch, and,
sitting down, pretended to fall asleep as usual. And when the goat was
eating, she suddenly sprang up and hit its shaggy back with her torch.
At once the goat's shaggy hide M^as all ablaze, and to ease its pain, it
dashed into a hay-shed near the elephant's stable and rolled in the hay.
So the shed caught fire and the flames spread to the stables. As these
stables caught fire, the elephants began to sufier, and many of them were
badly burnt beyond the skill of the elephant-doctors to cure. When this

1 No. 465.

No. 140. 301

was reported to the King, he asked his chaplain whether he knew what
would cure the elephants, "Certainly I do, sire," said the chaplain, and
being pressed to explain, said his nostrum was crows' fat. Then the King
ordered crows to be killed and their fixt taken. And forthwith there was
a great slaughter of crows, but never was any fat found on them, and so
they went on killing till dead crows lay in heaps everywhere. And a
great fear was upon all crows.

Now in those days the Bodhisatta had his dwelling in a great cemetery,
at the head of eighty thousand ci'ows. One of these brought tidings to
him of the fear that was upon the crows. And the Bodhisatta, feeling
that there was none but him who could essay the task, i*esolved to free
his kinsfolk from their great dread. Reviewing the Ten Perfections,
and selecting therefrom Kindness as his guide, he flew without stopping
right up to the King's palace, and entering in at the open window
alighted underneath the King's throne. Straightway a servant tried to
catch the bird, but the King entering the chamber forliade him.

Recovering himself in a moment, the Great Being, remembering
Kindness, came forth from beneath the King's throne and spoke thus to
the King; — "Sire, a king should remember the maxim that kings should
not walk according to lust and other evil passions in ruling their kingdoms.
Before taking action, it is meet first to examine and know the whole
matter, and then only to do that which being done is salutary. If kings
do that which being done is not salutary, they fill thousands with a
great fear, even the fear of death. [486] And in prescribing crows'
fat, your chaplain was prompted by revenge to lie ; for crows have
no fat."

By these woi-ds the King's heart was won, and he bade the Bodhisatta
be set on a throne of gold and there anointed beneath the wings with the
choicest oils and served in vessels of gold with the King's own meats and
drink. Then when the Great Being was filled and at ease, the King said,
" Sage, you say that ci'ows have no fat. How comes it that they have
none?"

" In this wise," answered the Bodhisatta with a voice that filled the
whole palace, and he proclaimed the Truth in this stanza: —

In ceaseless dread, with all mankind for foes.
Their life is passed; and hence no fat have crows.

This explanation given, the Great Being taught the King, saying,
" Sire, kings should never act without examining and knowing the whole
matter." Well pleased, the King laid his kingdom at the Bodhisatta's feet,
but the Bodhisatta restored it to the King, whom he established in the
Five Precepts, beseeching him to shield all living creatures from harm.
And the King was moved by these words to grant inxmunity to all living

The Jdtaka. Book I.

creatures, and iu particular lie was unceasingly bountiful to crows. Every
day he had six bushels of rice cooked for them and delicately flavoured,
and this was given to the crows. But to the Great Being there was
iriven food such as the King alone ate.

His lesson ended, the Master identified the Birth liy saying, "Ananda was
King of Benares in those days, and 1 myself the king of the crows.'

No. 141.

GODHA-JATAKA.

[487] ^'Bad company.''— Thm story was told by the Master while at the
Bamboo-grove, about a traitorous Brother. The introductory incident is the
same as that told in the Mahila-mukha-jatakai.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born an iguana. When he grew up he dwelt in a big burrow
in the river bank with a following of many hundreds of other iguanas.
Now the Bodhisatta had a son, a young iguana, who was great friends
with a chameleon, whom he used to clip and embrace. This intimacy being
reported to the iguana king, he sent for his young son and said that such
friendship was misplaced, for chameleons were low creatures, and that if the
intimacy was persisted in, calamity would befall the whole of the tribe of
iguanas. And he enjoined his son to have no more to do with the
chameleon. But the son continued in his intimacy. Again and again
did the Bodhisatta speak with his son, but finding his words of no avail,
and foreseeing danger to the iguanas from the chameleon, he had an outlet
cut on one side of their burrow, so that there might be a means of escajje
in time of need.

Now as time went on, the young iguana gi'ew to a great size, whilst
the chameleon never grew any bigger. And as these mountainous em-
Ijraces of the young giant grew painful indeed, the chameleon foresaw

1 No. 2G,

No. 141. 803

that they would be the death of him if they went on a few days longer,
and he resolved to combine with a hunter to destroy the whole tribe of
iguanas.

One day in the summer the ants came out after a thunder-storm', and
[488] the iguanas darted hither and thither catching them and eating
them. Now there came into the forest an iguana trapper with spade and
dogs to dig out iguanas ; and the chameleon thought what a haul he
would put in the trapper's way. So he went up to the man, and, lying
down before him, asked why he was about in the forest. "To catch
iguanas," was the reply. " Well, I know where there's a burrow of
hundreds of them," said the chameleon; "bring fire and brushwood and
follow me." And he brought the trapper to where the iguanas dwelt.
"Now," said the chameleon, "put your fuel in there and smoke the
iguanas out. Meantime let your clogs be all round and take a big stick in
your hand. Then as the iguanas dash out, strike them down and make a
pile of the slain." So saying, the treacherous chameleon withdrew to a
spot hard by, where he lay down, with his head up, saying to himself, —
" This day I shall see the rout of my enemy."

The trapper set to work to siuoke the iguanas out; and fear for their
lives drove them helter-skelter from their burrow. As they came out, the
trapper knocked them on the head, and if he missed them, they fell
a prey to his dogs. And so there was great slaughter among the iguanas.
Realising that this was the chameleon's doing, the Bodhisatta cried, " One
should never make friends of the wicked, for such bring sorrow in their
train. A single wicked chameleon has proved the bane of all these
iguanas." So saying, he escaped ])y the outlet he had i)rovided, uttering
this stanza: —

Bad company can never end in good.
Througli frieudsliip with one sole chameleon
The tribe of isjuanas met their end.

1 Malikhika may refer to the wings which the auts get in India at the beginning
of the rainy season ; cf. p. 297.

304 The Jdtaka. Book I.

No. 142.

SIGALA-JATAKA.

"■Thy tightening grip."— This story was told by the Master while at the
Bamboo-grove, about Devadatta's going about to kill him. For, hearing the
Brethren talking together as to this in the Hall of Truth, the Master said that,
as Devadatta acted now, so he acted in times gone by, yet failed— to his own
grievous hurt— of his wicked purpose. And so saying, he told this story of the
past.

Once on a time when Bralimadatta was reigning in Benares, the
Bodhisatta was born a jackal, and dwelt in a charnel-grove witli a great
following of jackals of whom he was king. And at that time there was
a festival held at Rajagaha, and a very wet festival it was, with eveiybody
drinking hard. Now a parcel of rogues got hold of victual and drink in
abundance, and putting on their best clothes sang and made merry over
their fare. By midnight the meat was all gone, though the liquor still
held out. Then on one asking for more meat and being told there was
none left, said the fellow, " Victuals never lack while I am about. I'll off
to the charnel-grove, kill a jackal prowling about to eat the corpses, and
bring back some meat." So saying he snatched up a club and made his
way out of the city by the sewer to the place, where he lay down, club in
hand, feigning to be dead. Just then, followed by the other jackals, the
Bodhisatta came up and marked the pretended corpse. Suspecting the
fraud, he determined to sift the matter. So he went round to the lee side
and knew by the scent that the man was not really dead. Resolving to
make the man look foolish before leaving him, the Bodhisatta stole near
and took hold of the club with his teetli and tugged at it. The rascal
did not leave go : not perceiving the Bodhisatta's approach, he [490]
took a tighter grip. Hereon the Bodhisatta stepped back a pace or two
and said, " My good man, if you had been dead, you would not have
tightened your grip on your club when I was tugging at it, and so have
betrayed yourself." So saying, he uttered this stanza: —

Thy tightening grip upon thy club doth show
Thy rank imposture — thou'rt no corpse, I trow.

Finding that he was discovered, the rogue sprang to his feet and flung
his club at the Bodhisatta, but missed his aim. "Be off, you brute," said

No. 143. 305

he, " I've missed you this time." Turning round, the Bodhisatta said,
"True you have missed me, but be assured you will not miss the torments
of the Great Hell and the sixteen Lesser Hells."

Empty-handed, the rogue left the cemetery and, after bathing in a
ditch, went back into the city by the way he had come.

His lesson ended, the Master identified the Birth by saying, "Devadatta was
the rogue of those times, and I the king of the jackals."

No. 143.

VIROCANA-JATAKA.

^^Your mangled corpse." — This story was told by the Master while at the
Bamboo-grove, abovit Dcvadatta's efforts to pose as a Buddha at Gayasisa^.
For when his spiritual Insight left him and he lost the honour and profit which
once were his, he in his perplexity asked the Master to concede the Five Points.
This being refused, he made a schism in the Brotherhood and departed to
Gayasisa with five hundred young Brethren, pupils of the Buddha's two chief
disciples, but as yet unversed in the Law and the Rule. With this following he
j)erformed the acts of a separate Brotherhood gathered together within the same
precincts. Knowing well the time when the knowledge of these young Brethren
should ripen, the Master sent the two Elders to them. Seeing these, [491]
Devadatta joyfully set to work expounding far into the night with (as he
flattered himself) the masterly power of a Buddha. Then posing as a Buddha
he said, "The assembly, reverend Sariputta, is still alert and sleepless. Will you
be so good as to think of some religious discourse to address to the Brethren ?
My back is aching with my labours, and I must rest it awhile." So saying he
went away to lie down. Then those two chief disciples taught the Brethren,
enlightening them as to the Fruitions and the Paths, till in the end they won
them all over to go back to the Bamboo-grove.

Finding the Monastery emptied of the Brethren, Kokalika went to Devadatta
and told him how the two disciples had broken up his following and left the
Monastery empty ; " and yet here you still lie asleep," said he. So saying he
stripped off Devadatta's outer cloth and kicked him on the chest with as little
compunction as if he were knocking a roof-peg into a mud- wall. The 1)1 ood
gushed out of Devadatta's mouth, and ever after he suffered from the effects of
the blow 2.

^ See pp. 34 and 35 supra.

2 The Vinaya account (Cullavagga vii. 4) omits the kicking, simply stating that
Kokalika "awoke" Devadatta, and that, at the news of the defectiou, "warm blood
gushed out of Devadatta's mouth." In other accounts (Spence Hardy and Bigaudet)
it is stated that Devadatta died then and there.

c. J. 20

306 Tlie Jdtaka. Book I.

Said the Master to Sariputta, "AVhat was Devadatta doing when you got
there ^" And Sarinutta answered that, though posing as a Buddha evil had
befallen him. Said the Master, "Even as now, Sariputta, so in former times too
has Devadatta imitated me to his own hurt." Then, at the Elders request, he
told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was a maned lion and dwelt at Gold Den in the Himalayas.
Bounding forth one day from his lair, he looked North and West, South
and East, and roared aloud as he went in quest of prey. Slaying a large
buffixlo, he devoured the prime of the carcass, after which he went down to
a pool, and having drunk his fill of crystal water turned to go towards
his den. Now a hungry jackal, suddenly meeting the lion, and being
unable to make his escape, threw himself at the lion's feet. Being asked
what he wanted, the jackal replied, "Lord, let me be thy servant."
"Very well," said the lion; "serve me and you shall feed on prime meat."
So saying, he went with the jackal following to Gold Den. Thenceforth
the lion's leavings fell to the jackal^ and he grew fat.

Lying one day in his den, the lion told the jackal to scan the valleys
from the mountain top, to see whether there were any elephants or horses
or buffalos about, or any other animals [492] of which he, the jackal, was
fond. If any such were in sight, the jackal was to report and say with due
obeisance, "Shine forth in thy might, Lord." Then the lion promised to
kill and eat, giving a part to the jackal. So the jackal used to climb the
heights, and whenever he espied below beasts to bis taste, he would report
it to the lion, and falling at his feet, say, "Shine forth in thy might. Lord."
Hereon the lion would nimbly bound forth and slay the beast, even if it
were a rutting elephant, and share the prime of the carcass with the
jackal. Glutted with his meal, the jackal would then retire to his den and
sleep.

Now as time went on, the jackal grew bigger and bigger till he grew
haughty. "Have not I too four legs?" he asked himself. "Why am I a
pensioner day by day on others' bounty? Henceforth / will kill elephants
and other beasts, for my own eating. The lion, king of beasts, only kills
them because of the formula, 'Shine forth in thy might, Lord.' I'll make
the lion call out to me, 'Shine forth in thy might, jackal,' and then I'll kill
an elephant for myself." Accordingly he went to the lion, and pointing
out that he had long lived on what the lion had killed, told his desire to
eat an elephant of his own killing, ending with a request to the lion to let
him the jackal, couch in the lion's corner in Gold Den whilst the lion was

!!l. Wl '^ir^''^'"' '" ^^"^ '"' ^'^" ^'^ ^^^^P^'^"^^- The quarry found, he
asked that the lion should come to him in the den and say, 'Shine forth iu

No. 144. 307

thy might, jackal.' He begged the lion not to grudge him this much.
Said the lion, " Jackal, only lions can kill elephants, nor has the world
ever seen a jackal able to cope with them. Give up this fancy, and con-
tinue to feed on what I kill." But say what the lion could, the jackal
would not give way, and still pressed his request. So at last the lion
gave way, and bidding the jackal couch in the den, climbed the peak and
thence espied an elephant in rut. Returning to the mouth of the cave,
he said, "Shine forth in thy might, jackal." Then from Gold Den the
jackal [493] nimbly bounded forth, looked ai'ound him on all four sides,
and, thrice raising its howl, sprang at the elephant, meaning to fasten on
its head. But missing his aim, he alighted at the elephant's feet. The
infuriated brute raised its right foot and crushed the jackal's head,
trampling the bones into powder. Then pounding the carcass into a mass,
and dunging upon it, the elephant dashed trumpeting into the forest.
Seeing all this, the Bodhisatta observed, "Now shine forth in thy might,
jackal," and uttered this stanza : —

Your mangled corpse, your brains mashed into clay.
Prove how you've shone forth in your might to-day.

Thus spake the Bodhisatta, and living to a good old age he passed
away in the fulness of time to fare according to his deserts.

His lesson ended, the Master identified the Birth by saying, "Devadatta was
the jackal of those days, and I the lion."

No. 144.

NANGUTTHA-JATAKA.

" Vile Jdtaveda." — This story was told by the Master while at Jetavaua,
touching the false austerity of the Ajlvikas, or naked ascetics. Tradition tells us
that behind Jetavana they used to practise false avisterities^. A number of the
Brethren seeing them there painfully squatting on their heels, swinging in the air
like bats, reclining on thorns, scorching themselves with five fires, and so foi'th in

^ See (e.g.) Majjhima Nikuya, pp. 77-8, for a catalogue of ascetic austerities, to
which early Buddhism was strongly opposed.

20—2

The Jataka. Book I.

their various false austerities -were moved to ask the Blessed One whether any
good resulted therefrom. "None whatsoever," answered the Master In days
-one bv, the wise and ^ood went into the forest with then- l.irtli-hre, thniknig to
profit bv such austerities; but. finding themselves no bettor tor all their s;ierifaces
to Fire and for all similar practices, straightway doused the birth-hre with water
till it went out By an act of ^[editation the Knowledges and Attainments were
gained and a title won to the Brahma llealm." So saying he told this story of
the past.

[494] Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born a brahmin in the North country, and on the day of
liis birth his parents lit a birth-fire.

In his sixteenth year they addressed liim tlius, "Son, on the day of
your birth we lit a birth-fire for you. Now therefore choose. If you wish
to lead a family life, learn the Three Vedas; but if you wish to attain to
the Brahma Realm, take your fire with you into the forest and there
tend it, so as to win INIaha-Brahma's favour and hei'eafter to enter into
the Brahma Realm."

Telling his parents that a family life had no charms for him, he w^ent
into the forest and dwelt in a hermitage tending his fire. An ox was
given him as a fee one day in a border- village, and when he had driven it
home to his hermitage, the thought came to him to sacrifice a cow to
the Lord of Fire. But finding that he had no salt, and feeling that the
Lord of Fire could not eat his meat-oflPering without it, he resolved to
go back and bring a supply from the village for the purpose. So he tied up
the ox and set off again to the village.

While he was gone, a band of hunters came up and, seeing the ox,
killed it and cooked themselves a dinner. And what they did not eat they
carried off, leaving only the tail and hide and the shanks. Finding
only these sorry remains on his return, the brahmin exclaimed, " As
this Lord of Fire cannot so much as look after his own, how shall he look
after me 1 It is a waste of time to serve him, bringing neither good rior
profit." Having thus lost all desire to worship Fire, he said — "My Lord of
Fire, if you cannot manage to protect yourself, how shall you protect mel
The meat being gone, you must make shift to fare on this offal." So saying,
he threw on the fire the tail and the rest of the robbers' leavings and
uttered this stanza : —

Vile Jatiiveda^, here's the tail for you;

And think yourself in luck to get so much ! r49£

The prime meat's gone ; put up with tail to-day,

J See No. 35, p. yo.

No. 145. 309

So saying the Great Being put the fire out with water and departed to
become a recluse. And he won the Knowledges and Attainments, and
ensured his re-birth in the Brahma Realm.

His lesson ended, the Master identified the Birth by saying, "I was the ascetic
who in those days quenched the fire."

No. 145.

RADHA-JATAKA.

'■'■How many more'?" — This story was told by the Master while at Jetavana,
about hankering after the wife of one's mundane life. The incidents of the
introductory story will be told in the Indriya-jataka^

The Master spoke thus to the Brother, "It is impossible to keep a guard over
a woman ; no guard can keep a woman in the right path. You yourself found in
former days that all your safeguards were unavailing ; and how can you now
expect to have more success?"

And so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
satta was born a parrot. A certain brahmin in the Kasi country was as
a father to him and to his younger brother, ti-eating them like his own
children. Potthapada was the Bodhisatta's name, and Radha his brother's.

Now the brahmin had a bold bad wife. And as he was leaving home
on business, he said to the two brothers, "If your mother, my wife, is
minded to be naughty, stop her." " We will, papa," said the Bodhisatta, " if
we can; [496] but if we can't, we will hold our peace."

Having thus entrusted his wife to the parrots' charge, the brahmin set
out on his business. Every day thenceforth his wife misconducted herself;
there was no end to the stream of her lovers in and out of the house.
Moved by the sight, Radha said to the Bodhisatta, "Brother, the parting
injunction of our father was to stop any misconduct on his wife's part,
and now she does nothing but misconduct herself. Let us stop her."

1 No. 423.

310 The Jdtaha. Book I.

" Brother," said the Bodhisatta, "your words are the words of folly. You
might carry a woman about in your arms and yet she would not be safe.
So do not essay the impossible." And so saying he uttered this stanza : —

How many more shall midnight bring? Your plan
Is idle. Naught but wifely love could cm-b
Her lust ; and wifely love is lacking quite.

And for the reasons thus given, the Bodhisatta did not allow his
brother to speak to the brahmin's wife, who continued to gad about to her
heart's content during her husband's absence. On his return, the brahmin
asked Potthapada about his wife's conduct, and the Bodhisatta faithfully
related all that had taken place.

"Why, father," he said, "should you have anything more to do with so
wicked a womanl" And he added these words, — "My father, now that I
have reported my mother's wickedness, we can dwell here no longer." So
saying, he bowed at the brahmin's feet and flew awa}' with Kadha to the
forest.

His lesson ended, the Master taught the Four Truths, at the close whereof
the Brother who hankered after the wife of bis mundane life was established in
the fi'uition of the first Path.

"This husband and wife," said the Master, "were the brahmin and his wife of
those days, Auauda was Kadha, and I myself Potthapada."

No. 146.

[497] KAKA-JATAKA.

"Owr throats are tired." —Thin story was told by the Master while at
Jetavana, about a number of aged Brethren. Whilst they were still of the world,
they \yere rich and wealthy squires of Savatthi, all friends of one another ; and
tradition tells us that while they were engaged in good works they heard the
Master preach. At once they cried, "We are old ; what to us are house and
home ? Let us join the Brotherhood, and following the Buddha's lovely doctrine
make an end of sorrow."

So they shared all their belongings amongst their children and families, and,
leaving their tearfid kindred, they came to ask the Master to receive them into
the Brotherhood. But when admitted, they did not live the life of Brethren ;

No. 146. 311

and because of their age they failed to master the Truth i. As in their life as
householders, so now too when they were Brethren they lived together, building
themselves a cluster of neighbouring huts on the skirts of the Monastery. Even
when they went in quest of alms, they generally made for their wives' and
children's houses and ate there. In particular, all these old men were maintained
by the bounty of the wife of one of their number, to whose house each brought
what he had received and there ate it, with sauces and curries which she
furnished. An illness having carried her oft", the aged Brethren went their way
back to the monastery, and falling on one another's necks walked about be-
wailing the death of their benefactress, the giver of sauces. The noise of their
lamentation brought the Brethren to the spot to know what ailed them. And
the aged men told how their kind benefactress was dead, and that they wept
because they had lost her and should never see her like again. Shocked at such
impropriety, the Brethren talked together in the Hall of Truth about the cause
of the old men's sorrow, and they told the Master too, on his entering the Hall
and asking what they were discussing. "Ah, Brethren," said he, "in times past,
also, this same woman's death made them go about weeping and wailing; in
those days she was a crow and was drowned in the sea, and these were toiling
hard to empty all the water out of the sea in order to get her out, when the
wise of those days saved them."

And so saying he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
satta was a sea-sprite. Now a crow with his mate came down in quest
of food to the sea-shore [498] where, just before, certain persons had
been offering to the Nagas a sacrifice of milk, and rice, and fish, and meat
and strong drink and the like. Up came the crow and with his mate ate
freely of the elements of the sacrifice, and drank a great deal of the sj)irits.
So they both got very drunk. Then they wanted to disport themselves in
the sea, and were trying to swim on the surf, when a wave swept the hen-
crow out to sea and a fish came and gobbled her vip.

"Ob, my iioor wife is dead," cried the crow, bursting into tears and
lamentations. Then a crowd of crows were drawn by his wailing to the
spot to learn what ailed him. And when he told them how his wife
had been carried out to sea, they all began with one voice to lament.
Siiddenly the thought struck them that they were stronger than the
sea and that all they had to do was to empty it out and rescue their
comrade ! So they set to work with their bills to empty the sea
out by mouthfuls, betaking themselves to dry land to rest so soon as
their throats were sore with the salt water. And so they toiled away till
their mouths and jaws were dry and inflamed and their eyes bloodshot, and
they were ready to drop for weariness. Then in despair they turned to
one another and said that it was in vain they laboured to empty the sea,

1 Buddhism combined reverence for age with mild contempt for aged novices who,
after a mundane life, vouchsafed the selvage of their days and faculties to a creed
only to be mastered by hard thinking and ardent zeal.

312 The Jataha. Book I.

for no sooner had they got rid of the water in one i)lace than more flowed
in, and there was all their work to do over again; they would never
succeed in baling the water out of the sea. And, so saying, they uttered
this stanza : —

Oiu' tliroats are tired, our mouths are sore;
The sea refiUeth evermore.

Then all the crows fell to praising the beauty of her beak and eyes, her
complexion, figure and sweet voice, saying that it was her excellencies
that had provoked the sea to steal her from them. But [499] as they
talked this nonsense, the sea-sprite made a bogey appear from the sea and
so put them all to flight. In this wise they were saved.

His lesson ended, the Master identified the Birth by saying, "The aged
Brothei-'s wife was the hen-crow of those days, and her husband the male crow ;
the other aged Brethren were the rest of the crows, and I the sea-sprite."

No. 147.

PUPPHARATTA-JATAKA.

'■^ I count it not as painP — This story was told by the Master while at Jeta-
vana, about a Brother who was passion-tost. Being questioned by the Master, he
admitted his frailty, explaining that he longed for the wife of his mundane life,
"For, oh sir!" said he, "she is so sweet a woman that I cannot live without
her."

"Brother," said the Master, "she is harmful to you. She it was that in former
days was the means whereby you were impaled on a stake ; and it was for
bewailing her at your death that you were reborn in hell. Why then do you
now long after her ?" And so saying, he told the following story of the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
satta was born a Spirit of the Air. Now in Benares there was held the
night-festival of Kattika; the city was decorated like a city of the gods,
and the whole people kept holiday. And a poor man had only a couple
of coarse cloths which he had washed and pressed till they were in a
hundred, nay, a thousand creases. But his wife said, "My husband, I want

No. 147. 313

a saflSower- colon red cloth to wear outside and one to wear underneath, as
I go about at the festival hanging round your neck."

"How are poor people like us to get safflowers?" said he. "Put on
your nice clean attire and come along."

"If I can't have them dyed with safflower, I don't want to go at all,"
said his wife. "Get some other woman to go to the festival with you."

"[N'ow why torment me like this? How are we to get safflowers]"

"Where there's a will, there's a way," retorted the woman. "Are
there no safflowers in the king's conservatories'?" [500]

"Wife," said he, "the king's conservatories are like a pool haunted
by an ogre. There's no getting in there, with such a strong guard on the
watch. Give over this fancy, and be content with what you've got."

" But when it's night-time and dai'k," said she, " what's to stop a man's
going where he pleases?"

As she persisted in her entreaties, his love for her at last made him
give way and promise she should have her wish. At the hazard of his
own life, he sallied out of the city by night and got into the conservatories
by breaking down the fence. The noise he made in breaking the fence
roused the guard, who turned out to catch the thief. They soon caught
him and with blows and curses put him in fetters. In the morning he
was brought before the king, who promptly ordered him to be impaled
alive. Off he was hauled, with his hands tied behind his back, and led
out of the city to execution to the sound of the execution-drum, and was
impaled alive. Intense were his agonies; and, to add to them, the crows
settled on his head and pecked out his eyes with their dagger-like beaks.
Yet, heedless of his pain, and thinking only of his wife, the man mur-
mured to himself, "Alas, I shall miss going to the festival with you arrayed
in safflower-coloured cloths, with your arms twined round my neck." So
saying, he uttered this stanza : —

I count it not as pain that, hero impaled.
By crows I'm torn. My heartfelt pain is this.
That my dear wife will not keep holiday
Attired in raiment gay of ruddy dye.

And as he was babbling thus about his wife, he died and was reborn in
hell.

His lesson ended, the Master identified the Birth by saying, "This husband
and wife were the husband and wife of those days also, and I was the Spirit of
the Air who made their story known."

314 The Jdtaka. Book I.

No. 148.

[501] SIGALA-JATAKA.

"0/IC6' hUtcii, twice s%."— This story was told by the Master when at Jetavana,
about subduing desires.

We are told that some five hundred rich friends, sons of merchants of Savatthi,
were led by listening to the Master's teachings to give their hearts to the Truth,
and that joining the Brotherhood they lived in Jetavana in the part that Anatha-
pindika paved with gold pieces laid side by side^.

' iSTow in the middle of a certain night thoughts of lust took hold of them, and,
in their distress, they set themselves to lay hold once again of the lusts they had
renounced. In that hour the Master raised aloft the lamp of his omniscience to
discover what manner of passion had hold of the Brethren in Jetavana, and,
reading their hearts, perceived that lust and desire had sprung up within them.
Like as a mother watches over her only child, or as a one-eyed man is careful of
the one eye left him, even so watchful is the Master over his disciples ; — at morn
or even, at whatsoever hour their passions war against them, he will not let his
faithful be overpowered but in that self-same hour subdues the raging lusts that
beset them. Wherefore the thought came to him, " This is like as when thieves
break into the city of an emperor ; I will unfold the Truth straightway to these
Brethren, to the end that, subduing their lusts, 1 may raise them to Arahatship."

So he came forth from his perfumed chamber, and in sweet tones called by
name for the venerable Elder, Ananda, Treasurer of the Faith. And the Elder
came and with due obeisance stood before the Master to know his pleasure. Then
the Master bade him assemble together in his pei-fumed chamber all the Brethren
who dwelt in that quarter of Jetavana. Tradition says that the Master's thought
was that if he summoned only those five hundred Brethren, they would conclude
that he was aware of their lustful mood, and would be debarred by their agitation
from receiving the Truth; accordingly he summoned all the Brethren who dwelt
there. And the Elder took a key and went from cell to cell summoning the
Brethren till all were assembled in the perfumed chamber. Then he made ready
the Buddha-seat. In stately dignity like Mount Sineru resting on the solid earth,
the Master seated himself on the Buddha-seat, making a glory shine round him of
paired garlands upon garlands of six-coloured light, which divided and divided
into masses of the size of a platter, of the size of a canopy, and of the size of a
tower, until, like shafts of lightning, the rays reached to the heavens above. It
was even as when the sun rises, stirring the ocean to the depths.

With reverent obeisance and reverent hearts, the Brethren entered and took
their seats around him, encompassing him as it were within an orange curtain.
Then in tones as of Maha-Brahma the Master [502] said, "Brethren, a Brother
should not harbour the three evil thoughts, — lust, hatred and cruelty. Never let
it be imagined that wicked desires are a trivial matter. For such desires are
like an enemy ; and an enemy is no trivial matter, but, given opportunity, works
only destruction. Even so a desire, though small at its first arising, has only to
be allowed to grow, in order to work utter destruction. Desire is like poison in
food, like the itch in the skin, like a viper, like the thunderbolt of Indra, ever to
be shunned, ever to be feared. Whensoever desire arises, forthwith, without

1 Or 'paved with crores.' See Vinaya, Cullav. vi. 4. 9, translated in S. B. E.,
Volume XX., page 188. Cf. also Jdtaka (text) i. 92.

No. 148. 315

finding a moment's harbourage in the heart, it should be expelled by thought and
reflection, — like as a raindrop rolls at once ofl^ the leaf of the lotus. The wise
of former times so hated even a slight desire that they crushed it out before it
could grow larger." And so saying, he told this story of the past.

Once on a time when Bralimadatta was reigning in Benares, the
Bodhisatta was re-born into life as a jackal and dwelt in the forest by the
river-side. Now an old elephant died by the banks of the Ganges, and the
jackal, finding the carcass, congratulated himself on lighting upon such a
store of meat. First he bit the trunk, biit that was like biting a plough-
handle. "There's no eating here," said the jackal and took a bite at a
tusk. But that was like biting bones. Then he tried an ear, but that was
like chewing the rim of a winnowing-basket. So he fell to on the stomach,
but found it as tough as a grain-basket. The feet were no better, for they
were like a mortar. Next he tried the tail, but that was like the pestle.
"That won't do either," said the jackal; and having failed elsewhere to
find a toothsome part, he tried the rear and found that like eating a soft
cake. "At last," said he, "I've found the right place," and ate his way
right into the belly, where he made a plenteous meal off the kidneys, heart
and the i-est, quenching his thirst with the blood. And when night came
on, he lay down inside. As he lay there, the thought came into the
jackal's mind, "This carcass is both meat and house to me, and wherefore
should I leave if?" So there he stopped, and dwelt in the elephant's
inwards, eating away. Time wore on till the summer sun and the
summer winds dried and shrank the elephant's hide, [503] until the
entrance by which the jackal had got in was closed and the interior was in
utter darkness. Thus the jackal was, as it were, cut off from the world
and confined in the interspace between the worlds. After the hide, the
flesh dried up and the blood was exhausted. In a frenzy of despair, he
rushed to and fro beating against his prison walls in the fruitless endeavour
to escape. But as he bobbed up and down inside like a ball of rice in a
boiling saucepan, soon a tempest broke and the downpour iBoistened the
shell of the carcass and restored it to its former state, till light shone like
a star through the way by which the jackal had got in. "Saved ! saved!"
cried the jackal, and, backing into the elephant's head made a rush head-first
at the outlet. He managed to get through, it is true, but only by leaving
all his hair on the way. And first he ran, then he halted, and then sat
down and surveyed his hairless body, now smooth as a palm-stem. "Ah !"
he exclaimed, "this misfortune has befallen me because of my greed and
my greed alone. Henceforth I will not be greedy nor ever again get into

316 The Jdtaha. Book I.

the carcass of an elephant," And his terror found expression in this
stanza : —

Once bitten, twice shy. Ah, gi-eat was my fear!
Of elephants' inwards henceforth I'll steer clear.

And with these words the jackal made off, nor did he ever again so
much as look either at that or at any other elephant's carcass. And
thenceforth he was never greedy again.

His lesson ended, the Master said, "Brethren, never let desires take root in
the heart but pluck them out wheresoever they spring up." [504] Having preached
the Four Truths (at the close whereof those five hundred Brethren won Arahatship
and the rest won varying lesser degrees of salvation), the Master identified the
Birth as follows : — "I was myself the jackal of those days."

No. 149.

EKAPANNA-JATAKA.

'■'■If poison lurJc." — This story was told about the Licchavi Prince Wicked of
Vesali by the Master when he was living in the gabled house in the great forest
near Vesali. In those days Vesali enjoyed marvellous prosperity. A triple wall
encompassed the city, each wall a league distant from the next, and there were
three gates with watch-towers. In that city there were always seven thousand
seven hundred and seven kings to govern the kingdom, and a like number of
viceroys, generals, and treasurers. Among the kings' sons was one known as
Wicked Licchavi Prince, a fierce, passionate and cruel young man, always
punishing, like an enraged viper. Such was his passionate nature that no
one could say more than two or three words in his presence; and neither
parents, kindred, nor friends could make him better. So at last his parents
resolved to bring the ungovernable youth to the All- Wise Buddha, realising that
none but he could possibly tame their son's fierce spirit. So they brought him
to the Master, whom, with due obeisance, they besought to read the youth a
lecture.

Then the Master addressed the prince and said: — "Prince, human beings
sliould not be passionate or cruel or ferocious. The fierce man is one who is
harsh and unkind alike to the mother that bore him, to his father and child, to
his brothers and sisters, and to his wife, friends and kindred ; inspiring terror
like a viper darting forward to bite, like a robber springing on his victim in the
forest, like an ogre advancing to devour, — the fierce man straightway will be
re-born after this life in hell or other place of punishment ; and even in this life,

No. 149. 317

however much adorned he is, he looks ugly. Be his face beautiful as the orb of
the moon at the full, yet is it loathly as a lotus scorched by flames, as a disc of
gold overworn with filth. It is such rage that drives men to slay themselves with
the sword, to take poison, to hang themselves, and to throw themselves fnnn
precipices ; and so it comes to pass that, meeting their death by reason of their
own rage, they are re-born into torment. So too they who injure others, are
hated even in tliis life and shall for their sins pass at the body's death to hell
and punishment ; and when once more they are born as men, [505] disease and
sickness of eye and ear and of every kind ever beset them from their birth onward.
Wherefore let all men shew kindness and be doers of g<iod, and then assuredly
hell and punishment have no fears for them."

Such was the power of this one lecture upon the prince that his pride was
humbled forthwith ; his arrogance and selfishness passed from him, and his heart
was turned to kindness and love. Nevermore did he revile or strike, but became
gentle as a snake with drawn fangs, as a crab with broken claws, as a bull with
broken horns.

^larking this change of mood, the Brethren talked together in the Hall of
Truth of how the Licchavi Prince Wicked, whom the ceaseless exhortations of
his parents could not curb, had been subdued and humbled with a single ex-
hortation by the All-Wise Buddha, and how this was like taming six rutting
elephants at once. Well had it been said that, 'The elephant- tamer. Brethren,
guides the elephant he is breaking in, making it to go to right or left, backward
or forward, according to his will ; in like manner the horse-tamer and the ox-
tamer with horses and oxen ; and so too the Blessed One, the All-wise Buddha,
guides the man he would train aright, guides him whithersoever he wills along
any of the eight directions, and makes his pupil discern shapes external to him-
self. Such is the Buddha and He alone,' — and so forth, down to the words, —
'He that is hailed as chief of the trainers of men, supreme in bowing men to the
yoke of Truth *.' "For, sirs," said the Brethi*en, "there is no trainer of men like
unto the Supreme Buddha."

And here the Master entered the Hall and questioned them as to what they
were discussing. Then they told him, and he said, "Brethren, this is not the
first time that a single exhortation of mine has conquered tlie prince ; the like
happened before."

And so saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the Bodhi-
satta came to life again as a bi^ahmin iu the NortI) country, and when he
grew up he lii'st learned the Three Vedas and all learning, at Takka-silfi, and
for some time lived a mundane life. But when his parents died he became
a recluse, dwelling in the Himalayas, and attained the mystic Attainments
and Knowledges. There he dwelt a long time, till need of salt and other
necessaries of life brought him back to the paths of men, and he came to
Benares, where he took up his quarters in the royal pleasaunce. Next day
he dressed himself with care and pains, and in the best garb of an ascetic
went in quest of alms to the city [506] and came to the king's gate. The
king was sitting down and saw the Bodhisatta from the window and marked
within himself how the hermit, wise in heart and soul, fixing his gaze
immediately before him, moved on in lion-like majesty, as though at every

1 The quotation has not been traced in published texts.

318 The Jataha. Book I.

footstep he were depositing a purse of a thousand pieces. "If goodness
dwell anywhere," thought the king, "it must be in this man's breast." So
summoning a courtier, he bade him bring the hermit into the presence.
And the courtier went up to the Bodhisatta and with due obeisance, took
his alms-bowl from his hand. " How now, your excellency'?" said the
Bodhisatta. "The king sends for your reverence," replied the courtier.
"My dwelling," said the Bodhisatta, "is in the Himalayas, and I have not
the king's favour."

So the courtier went back and reported this to the king. Bethinking
him that he had no confidential adviser at the time, the king bade the
Bodhisatta be brought, and the Bodhisatta consented to come.

The king greeted him on his entrance with great courtesy and bade him
be seated on a golden throne beneath a royal parasol. And the Bodhisatta
was fed on dainty food which had been made ready for the king's own
eating.

Then the king asked where the ascetic lived and learned that his home
was in the Himalayas.

"And where are you going now ? "
" In search, sire, of a habitation for the rainy season."
"Why not take up your abode in my pleasaunce?" suggested the king.
Then, having gained the Bodhisatta's consent, and having eaten food
himself, he went with his guest to the pleasaunce and there had a hermitage
built with a cell for the day, and a cell for the night. This dwelling was
provided with the eight requisites of an ascetic. Having thus installed the
Bodhisatta, the king put him under the charge of the gai-dener and went
back to the palace. So it came to pass that the Bodhisatta dwelt thence-
forward in the king's pleasaunce, and twice or thrice every day the king
came to visit him.

Now the king had a tierce and passionate son who was known as
Prince Wicked, who was beyond the control of his father and kinsfolk.
Councillors, brahmins and citizens all pointed out to the young man the
error of his ways, but in vain. He paid no heed to their counsels. And
the king felt that the only hope of reclaiming his son lay with the virtuous
ascetic. So as a last chance [507] he took the prince and handed him
over to the Bodhisatta to deal with. Then the Bodhisatta walked with
the prince in the pleasaunce till they came to where a seedling Nimb tree
was growing, on which as yet grew but two leaves, one on one side, one on
the other.

"Taste a leaf of this little tree, prince," said the Bodhisatta, "and see
what it is like."

The young man did so ; but scarce had he put the leaf in his mouth,
when he spat it out with an oath, and hawked and spat to get the taste out
of his mouth.

No. 150. 319

"What is the mattei-, prince?" asked the Bodhisatta,
"Sir, to-day this tree only suggests a deadly poison; but, if left to
grow, it will prove the death of many persons," said the prince, and
forthwith plucked up and crushed in his hands the tiny growth, reciting
these lines : —

If poison lurk in the baby tree.

What will the full growth prove to be?

Then said the Bodhisatta to him, "Prince, dreading what the poisonous
seedling might grow to, you have torn it up and rent it asunder. Even as
you acted to the tree, so the people of this kingdom, dreading what a prince
so fierce and passionate may become when king, will not place you on the
throne but uproot you like this Nimb tree and drive you forth to exile.
Wherefore take warning by the tree and henceforth shew mercy and abound
in loving-kindness."

From that hour the prince's mood was changed. He grew humble and
meek, merciful and overflowing with kindness. Abiding by the Bodhisatta's
counsel, [508] when at his father's death he came to be king, he abounded
in charity and other good works, and in the end ])assed away to fare
accordinsr to his deserts.

His lesson ended, the Master said, "So, Brethren, this is not the first time
that I have tamed Prince Wicked ; I did the same in days gone by." Then
he identified the Birth by saying, "The Licchavi Prince Wicked of to-day was
the Prince Wicked of the story, Ananda the king, and I the ascetic who exhorted
the prince to goodness."

No. 150.

SANJiVA-JATAKA.

'■'■Befriend a villain." — This story was told by the Master when at the Bamboo-
grove, about King Ajatasattu's adherence to false teachers i. For he believed in
that rancorous foe of the Buddbas, the base and wicked Devadatta, and in his
infatuation, wishing to do honour to Devadatta, expended a vast sum in erecting
a monastery at Gayaslsa. And following Devadatta's wicked counsels, he slew

1 See Vinaya, Cullav. vii. 3. 4- (translated in S. B. E. xx. pp. 242 &c.). In the
Sdmannaphala Sutta, the Digha Nikaya gives the incidents of this introductory story
and makes the King confess to having killed his father (Vol. i. p. 85).

320 Tlie Jdtaha. Booh I.

the good and virtuous old King his father, who had entered on the Paths, thereby
destroying his own chance of winning like goodness and virtue, and bringing great
woe upon himself.

Hearing that the earth had swallowed vip Devadatta, he feared a like fate for
himself. And such was the frenzy of his terror that he recked not of his kingdom's
welfare, slept not upon his bed, but ranged abroad quaking in every limb, like a
young elephant in an agony of pain. In fancy he saw the earth yawning for him,
and the flames of hell darting forth ; he could see himself fastened down on a bed
of burning metal with iron lances being thrust into his body. Like a wounded
cock, not for one instant was he at peace. The desire came on him to see
the All- Wise Buddha, to be reconciled to him, and to ask guidance of him ;
but because of the magnitude of his transgressions he shrank from coming into
the Buddha's presence. When the Kattika festival came round, and by night
Rajagaha was illuminated and adorned like a city of the gods, the King, as he
sat on high upon a throne of gold, saw Jivaka Komarabhacca sitting near.
The idea flashed across his mind to go with Jivaka to the Buddha, but he felt
he could not say outright that he would not go alone but wanted Jivaka to
take him. No ; the better course would be, after praising the beauty of the
night, [509] to propose sitting at the feet of some sage or brahmin, and to ask
the courtiers what teacher can give the heart peace. Of course, they would
severally praise their own masters ; but Jivaka would be sure to extol the
All-Enlightened Buddha; and to the Buddha the King with Jivaka would go.
So he burst into fivefold praises of the night, saying — "How fair, sirs, is this
clear cloudless night ! How beautiful ! How charming ! How delightful ! How
lovely^ ! What sage or brahmin shall we seek out, to see if haply he may give
our hearts peace ? "

Then one minister recommended Purana Kassapa, another Makkhali Gosala,
and others again Ajita Kesakambala, Kakudha Kaccayana, Safijaya Belatthi-
putta, or Nigantlia Nathaputta. All these names the King heard in silence,
waiting for his chief minister, Jivaka, to speak. But Jivaka, suspecting that
the King's real object was to make him speak, kept silence in order to make sure.
At last the King said, " Well, my good Jivaka, why have you nothing to say ? "
At the word Jivaka arose from his seat, and with hands clasped in adoration
towards the Blessed One, cried, " Sire, yonder in my mango-grove dwells the
All-Enlightened Buddha with thirteen hundred and fifty Brethren. This is the
high fame that has arisen concerning him." And here he proceeded to recite
the nine titles of honour ascribed to him, beginning with ' Venerable^.' When
he had further shewn how from his birth onwards the Buddha's powers had
surpassed all the earlier presages and expectations, Jivaka said, " Unto him, the
Blessed One, let the King repair, to hear the truth and to put questions."

His object thus attained, the King asked Jivaka to have the elephants got
ready and went in royal state to Jivaka's mango-grove, where he found in the
perfumed pavilion the Buddha amid the Brotherhood which was tranquil as the
ocean in perfect repose. Look where he would, the King's eye saw only the
endless ranks of the Brethren, exceeding in numbers any following he had ever
seen. Pleased with the demeanour of the Brethren, the King bowed low jind
spoke words of praise. Then saluting the Buddlia, he seated himself, and
asked him the question, 'What is the fruit of the religious life?' And the
Blessed One gave utterance to the Samaiifiaphala Sutta in two sections 3. Glad
at heart, the King made his peace with the Buddha at the close of the Sutta,
and rising up departed with solemn obeisance. Soon after the King had gone,

^ These exclamations are misprinted as verse in the Pali text. It is curious that
the order is somewhat transposed here, as compared with the opening words of the
SdviannapJiala Sutta.

2 See p. 49 of Vol. i. of the Digha Nikaya for the list.

^ In the Digha Nikilya there is no division of the Sutta into two bhfinavaras or
sections.

No. 150. 321

the Master addressed the Brethren and said, " Brethren, this King is uprooted ;
[510] had not this King slain in lust for dominion that righteous ruler his
father, he would have won the Arahat's clear vision of the Truth, ere he rose
from his seat. But for his sinful favouring of Devadatta he has missed the fruit
ofthe first path 1."

Next day the Brethren talked together of all this and said that Ajatasattu's
crime of parricide, which was due to that wicked and sinful Devadatta whom he
had favoured, had lost him salvation ; and that Devadatta had been the King's
ruin. At this point the Master entered the Hall of Truth and asked the subject
of their converse. Being told, the Master said, " This is not the first time,
Brethren, that Ajatasattu has suffered for favouring the sinful ; like conduct in
the past cost him his life." So saying, he told this story of the past.

Once on a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born into the family of a wealthy brahmin. Arriving at
years of discretion, he went to study at Takkasila, where he received a
complete education. In Benares as a teacher he enjoyed world-wide fame
and had five hundred young brahmins as pupils. Among these was one
named Saiijlva, to whom the Bodhisatta taught the spell for raising the
dead to life. But though the young man was taught this, he was not
taught the counter charm. Proud of his new power, he went with his
fellow-pupils to the forest wood-gathering, and there came on a dead tiger.

" Now see me bring the tiger to life again," said he.

" You can't," said they.

" You look and you will see me do it."

" Well, if you can, do so," said they and climbed up a tree forthwith.

Then SanjTva repeated his charm and struck the dead tiger with a
potsherd. Up started the tiger and quick as lightning sprang at Safijiva
and bit him on the throat, killing him outright. Dead fell the tiger then
and there, and dead fell Sanjiva too at the same spot. So there the two
lay dead side by side.

The young brahmins took their wood and went back to their master to
whom they told the story. " My dear pupils," said he, " mark herein how
by I'eason of showing favour to the sinful and paying honour where it was
not due, he has brought all this calamity upon himself." And so saying he
uttered this stanza : —

[511] Befriend a villain, aid him in his need,

And, like that tiger which Saiijlva^ raised

To life, he straight devours you for your pains.

^ Unlike the preceding sentence, this last sentence does not occur in the Digha
Nikaya. The interpolation is interesting as suggesting the license with which words
were put into the Master's mouth by Buddhist authors.

2 The gloss suggests that sahjiviko ( = 'of or belonging to Sanjiva') is an acrid pun
on the meaning of Sanjivo, which means 'alive,' — the tiger having been restored to life
by Sanjiva, whom it bereft of life by way of reward.

c. J. 21

322 The JdtaJca. Book I.

Such was the Bodhisatta's lesson to the young brahmins, and after a
life of almsgiving and otlier good deeds he passed away to fare according to
his deserts.

His lesson ended the Master identified the Birth by saying, " Ajatasattu was
the young brahmin of those days who brought the dead tiger to life, and I the
world-fanicd teacher."

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THE JATAKA

STORIES OF THE BUDDHA'S FORMER BIRTHS

SonDon: C. J. CLAY AND SONS,

CAMBRIDGE UNIVERSITY PRESS WAREHOUSE,

AVE MARIA LANE.

©lassofa: 263, ARGYLB STREET.

Etqjiig: F. A. BROCKHA.US.

£it'ca gorfe: MACMILLAN AND CO.

Bomfaag: G. BELL AND SONS.

SCENE FRO'^ THE SIUPA OF BHARHUT IILUSIRAIINC JAIAKA
(from Cuiiiiiiigliaui, I'l. xxv, 2).

THE JATAKA

STORIES OF THE BUDDHA^S
FORMER BIRTHS.

TRANSLATED FROM THE PALI BY VARIOUS HANDS

UNDER THE EDITORSHIP OF

PROFESSOR E. B. COWELL.

VOL. M.

TRANSLATED BY

W. H. D. ROUSE, M.A.,

SOMETIME FELLOW OF CHRIST's COLLEGE, CAMBRIDGE.

CAMBRIDGE :

AT THE UNIVERSITY PRESS.

Cambridge :

PRINTED BY J. AND C. F. CLAY,
AT THE UNIVEKSITY PRESS.

33 Lbo

8,9?

V. ^

PREFACE.

In a book like this, where a trauslatimi is made t'ur the tiist
time from a language little known, mistakes there needs must be.
For any such I ask the indulgence of scholars ; and assure tlicin
that no trouble has been spared to get accuracy. A word or phrase
dismissed in a footnote as obscure or inexplicable has often cost
hours of research before it has been given up.

Although it has not been possible to reproduce the rhythm uf
the verses, yet I hope something of the same effect has been given
by keeping in each story to one metre where the Pali has but one,
and changing where it changes ; and a pretty consistent rule has
been observed, of giving long lines for long and short for short,
two short lines being held equivalent to one long. But in different
stories the same metre has often been differently translated fur
convenience.

For parallels I have looked through all the lYili books as
far as they are printed; but I have not had time to read them
carefully, and many must have escaped me. The notes must then
not be considered as exhaustive. Other illustrations have been
noted where I have come across them, and I hope that students
of folk-tales may be interested in one unpublished variant which
I have been able to give (page 110).

J. ir. b

vi Preface.

It remains to acknowledge my indebtedness to those friends
who have helped me. The members of our "Guild" who arc
resident at Cambridge have been so kind as to revise the proofs;
and to them I owe very many corrections and improvements.
Mr R. Chalmers lent me a MS. translation of a few of the ' Stories
of the Past/ for which I thank him. But my chief thanks are
due to my Master, Professor Cowell ; who, for many years past,
has with unfailing patience and kindliness helped me in my
Oriental studies. I feel that what I know of these things has
been his gift to me almost entirely ; and I hope he may consider
this book not all unworthy of his teaching.

By the kind permission of the Secretary of State for India, an
illustration of one of the stories from the Bharhut Stupa is given
in this volume as in the first. The story is No, 267 : the words
beneath the picture are NZlga Jataka.

W. H. D. ROUSE.

Christ's Colleuk, Cambridgk,
Jul^ 30, 1895.

MANIBVS

GVILLELMI ROBERTSON SMITH

SVMMO DESIDERIO
D. D. D.

b'l

CONTENTS.

PAGE

151. RAJOVADA-JATAKA 1

Two kings, both wise and good, meet in a narrow way, and a
dispute arises who is to give place. Both are of the same age and
power. Their drivers sing each his master's praises. One is good
to the good, and bad to the bad; tlie other repays evil with good.
The first acknowledges his superior, and gives place.

152. SIGALA-JATAKA 4

The Bodhisatta is a young lion, one of seven brothers; a Jackal
Ijroposes love to his sister. Six of the brothers set out to kill the
jackal, but seeing him as he lies in a crystal grotto, imagine him to
be in the sky, leap up and kill themselves. The Bodhisatta roars,
and the jackal dies of fear.

153. SUKARA-JATAKA 7

A boar challenges a lion to light; and then in fear wallows amid
filth until he smells so foul that the lion will not come near him,
but owns himself vanquished rather than fight with him.

154. URAGA-JATAKA 0

A Garula chases a serpent, which taking the form of a jewel,
fixes himself upon an ascetic's garment, and by this means wins
safety.

155. GAGGA-JATAKA 11

How a goblin had power over all people who did not wish each
other well at a sneeze, and how he was foiled.

156. ALiNA-CITTA-JATAKA lo

An elephant runs a thorn into its foot ; it is tended by some
carpenters, and serves them out of gratitude. His young one takes
his place afterwards, and is bought by the king for a large sum.
How on the king's death, it routs a hostile host, and saves the
kingdom for the king's infant son.

X Contents.

PAGE

157. GUNA-JATAKA 17

A jackal rescues a lion, who out of gratitude makes him a friend.
The lioness is jealous of the she-jackal; theu the whole matter is
explained, and maxims given in praise of friendship.

158. SUHANU-JATAKA 21

Two savage horses, that maltreat all other of their kind, strike
up a sudden friendship with each other, thus illustrating the proverb,
'Birds of a feather.'

159. MORA-JATAKA 23

How a peacock kept itself safe by reciting spells; how its mind
was disturbed by hearing the female's note, and it was caught ; how
the king desired to eat it, but the ^^eacock discoursed such good
divinity that he was stayed; and finally the bird was set free again
to return to the mountains.

160. VIXILAKA-JATAKA 26

A bird, the offspring of a goose with a crow, is being carried by
his father's two other sons to see him, but is arrogant and compares
them to horses that serve him ; so he is sent back again,

161. INDASAMANAGOTTA-JATAKA 28

How a man kept a fat elephant, which turned against him and
trampled him to death.

162. SANTHAVA-JATAKA 29

How a man had his house burnt by reason of the great offerings
which he made to his sacred fire.

163. SUSiMA-JATAKA 31

How a lad whose hereditary right it was to manage a festival,
journeyed 2000 leagues in a day, learnt the ceremonial, and returned
in time to conduct the ceremony.

164. GI.J.JHA-JATAKA 34

About a merchant who succoured some vultures, and they in
return stole cloths and other things and brought to him; how one
was caught, and the king learnt the story, and all the goods were
restored.

165. NAKULA-JATAKA 36

How a mungoose and a snake were friends, and distrusted each
other nevertheless; and how they were made at one.

166. UPASALHA-JATAKA 37

How a certain man was particular in choice of burying-grounds,
and how he was shown that there is no .spot free of taint from some
dead body.

Contents. x i

PAGE

167. SAMIDDHI-JATAKA 3!>

How a uympli tempted the saint to love, and he resisted, since no
man knows the time of death.

168. SAKUNAGGHI-JATAKA . . . /. . 4(1

How a quail beat a falcon by fighting on his own ground.

169. ARAKA-JATAKA 42

How the Buddlia forsook the world, and discoursed on charity.

170. KAKANTAKA-JATAKA 4.'}

(See Mahu-ummagiia.)

171. KALYAXA-DHAMMA-JATAKA . . . , 44

How a certain man became a recluse all because of a lucky
greeting.

172. DADDARA-JATAKA 4.')

How a jackal amongst lions betrayed himself by his tongue.

173. MAKKATA-JATAKA 47

How a monkey disguised himself as an ascetic, and was
found oiit.

174. DUBHIYA-MAKKATA-JATAKA 4S

How the Bodhisatta drew water for a monkey, and all he got for
his pains was a grimace and an insult.

175. ADICCUPATTHANA-JATAKA 50

How a rascally monkey made havoc in the settlement, and the
people took him for a holy being.

176. KALAYA-MUTTHI-JATAKA ol

How a monkey threw away a handful of peas to find one.

177. TINDUKA-JATAKA ')'-\

How a troop of monkeys entered a village by night, and were
surrounded by the villagers; and the device by which they were
saved.

178. KACCHAPA-JATAKA ').'>

How a tortoise came to grief because he loved his home too
much.

179. SATADHAMMA-JATAKA 'u

How a proud young brahmin ate the leavings of a low-caste man,
and then felt ashamed of himself.

180. DUDDADA-.JATAKA oO

Where faith is, no gift is small,

xii Contents.

18 1. ASADISA-JATAKA .

Of a clever archer, and his feats.

184. GIRIDANTA-JATAKA

Evil communications corrupt good manners.

PAGE

182. SAMGAMAVACARA-JATAKA

How a noble elephant obeyed the word of command.

183. VALODAKA-JATAKA 65

He that is noble keeps a steady brain even though he drain most
potent liquor dry.

185. ANABHIRATI-JATAKA

On serenity of mind.

186. DADHI-VAHANA-JATAKA 69

The Magic Razor-axe, Milk-bowl, and Drum.

187. CATUMATTA-JATAKA 73

How a jackal was reproved for intruding.

188. SiHAKOTTHUKA-JATAKA 75

How a mongrel cub among lions was betrayed by its voice.

1 89. SIHACAMMA-JATAKA 76

The ass in the lion's skin.

190. SiLANISAMSA-JATAKA 77

How a virtuous barber saved another man by his merit.

191. RUHAKA-JATAKA 79

How a wicked wife fooled her husband, and sent him prancing
down the street in horse-trappings.

192. SIRI-KALAKANNI-JATAKA 80

(See MaJid-uiiimafiga.)

193. ('ULI.A-PADUMA-JATAKA 81

Of a wicked wife, who tried to murder her husband, and finally
with her paramour was brought for trial before her husband, then
become king.

194. MANICORA-JATAKA 85

Of the plot devised by a king to take the wife of another man ;
and how Sakka caused him to change bodies with his victim, and so
to be executed himself.

195. PABBATUPATTHARA-JATAKA 88

How the Bodhisatta advised a king to condone an intrigue.

196. VALAHASSA-JATAKA 89

How some shipwrecked mariners escaped from a city of goblins by
aid of a flying horse.

Co7itents. X i i i

I'Aiii;

197. MITTAMITTA-JATAKA 91

How to tell friend from foe.

198. RADHA-JATAKA 02

How a parrot told tales of his mistress, and had his neck wrung.

199. GAHAPATI-JATAKA 94

How a wife tried to trick her husband, and was found out.

200. SADHUSiLA-JATAKA 90

How a father chose a husband for liis daughters.

201. BANDHANAGARA-JATAKA 97

' The real fetters are those of desire.

202. KELI-SiLA-JATAKA 9S

How Sakka rebuked an irreverent king.

203. KHANDHA-VATTA-JATAKA 100

How to win the goodwill of snakes.

204. VIRAKA-JATAKA . 10"

How a crow tried to steal meat, and was plucked.

205. GANGEYYA-JATAKA 104

How two fish disputed which should be the more beautiful, and a
tortoise answered that he was more beautiful than either.

/^Od) KURUNGA-MIGA-JATAKA 10(i

-^'^ How a woodpecker and a tortoise rescued their friend the antelope

from a trap.

207. ASSAKA-JATAKA lOS

How a king was cured of love for his dead wife by a revelation of
her present condition.

208. SUMSUMARA-JATAKA 110

How a crocodile wanted the heart of a monkey, and how the /

monkey pretended that it was hanging on a fig-tree.

209. KAKKARA-JATAKA 11 2

How a fowler tried to stalk a bird by covering himself with
branches.

210. KANDAGALAKA-JATAKA 11 :>

How a woodpecker struck a tree too hard for it, and perished.

211. SOMADATTA-JATAKA 1 1 ■">

How a foolish man gave wlu'ii he meant to crave.

xiv Contents.

PAGE

212. UCCHITTHA-BHATTA-JATAKA 117

How a husband found out his wife's intrigue by the state of the
rice.

213. BHARU-JATAKA 118

How the king of Bharu made two bands of hermits to quarrel .

214. PUNNA-NADi-JATAKA 121

How a king sent a riddling message to his former preceptor.

215. KACCHAPA-JATAKA 128

How a tortoise was conveyed through the air, biting with his teeth
upon a stick; and how he answered to a taunt, and felL

216. MACCHA-JATAKA 125

How a fish being captured lamented for loss of his wife, and was
set at liberty.

217. SEGGU-JATAKA 126

How a pious greengrocer tested his daughter's virtue.

218. KUTA-VANIJA-JATAKA 127

How a man deposited ploughshares with a friend, and the friend
protested that they had been eaten by rats ; and of the clever device
by which the man's guilt was brought home to him.

219. GARAHITA-JATAKA 120

How a monkey had been a captive of men, and escaped, and his
censure upon mankind.

220. DHAMMADDHAJA-JATAKA 131

How impossible tasks were set to a good man, who did them all
by aid of Sakka.

221. KA8AVA-JATAKA 188

How a man disguised himself in holy robes, and killed elephants ;
and how he was put to shame.

222. CULA-NANDIYA-JATAKA 140

How two monkeys sacrificed their lives to save their mother, and
what befel the hunter.

223. PUTA-BHATTA-JATAKA 142

How a harsh husband was rebuked.

224. KUMBHiLA-JATAKA 145

225. KHANTI-VANNANA-JATAKA 145

How two sinners were made to amend their ways.

Co)( tents. XV

PAGE

226. KOSIYA-JATAKA 146

How an owl came to grief thiougb sallying forth untimely.

227. GUTHA-PANA-JATAKA 147

How an intoxicated beetle challenged an 'elephant, and was
ignominiously destroyed.

228. KAMANiTA-JATAKA 149

How a king was cured of greed.

229. PALAYI-JATAKA 151

How a king was frightened away by the mere sight of a city gate.

230. DUTIYA-PALAYI-JATAKA 158

How a hostile king was frightened away by the sight of the
Bodhisatta, and the hearing of his threats.

231. UPAHANA-JATAKA 154

How a pupil tried to outdo his teacher, and was worsted.

232. VINA-THUNA-JATAKA 15G

How a girl thought a humpback was a right royal man, and
how she was undeceived.

233. VIKANNAKA-JATAKA 157

How some fish came to feed at the sound of a drum; and how a
malevolent crocodile was speared.

234. ASITABHU-JATAKA 158

How a man, enamoured of a sprite, lost his wife by this lust.

235. VACCHA-NAKHA-JATAKA KiO

How a Brother was tempted to return to the world, and the evil
of a worldly life shown forth.

236. BAKA-JATAKA 161

How a crane shammed sleep, in order to catch fish; and how he
was exposed.

237. SAKETA-JATAKA 162

(As No. 68.)

238. EKAPADA-JATAKA 163

Of a precocious boy who asked a philosophical question ; and the
answer to the same.

239. HARITA-MATA-JATAKA 164

A water-snake that fell into a fish-trap, and how tlie fish all fell
upon him; with a moral.

XVI

Contents.

245. MULA-PARIYAYA-JATAKA ....

How the Master discomfited some would-be clever youths.

PAGE

240. MAHA-PINGALA-JATAKA

How the porter mourned when his tyrannical master died, lest he
should prove too much for the King of Death, and should be sent
back to earth again.

241. SABBA-DATHA-JATAKA 168

How a jackal learnt the spell 'Of subduing the world,' and by it
collected a great army of wild beasts ; and how he was discomfited.

242. SUNAKHA-JATAKA 170

How a dog gnawed through his leash, and escaped from servitude.

243. GUTTILA-JATAKA 172

How a great musician played by aid of Sakka to the delight of all
that heard.

244. VITICCHA-JATAKA .178

How a certain man tried to catch the Master with phrases.

246. TELOVADA-JATAKA ....... 182

That there is no harm in eating meat, but only in taking life.

247. PADANJALI-JATAKA 183

How a fool was found out.

248. KIMSUKOPAMA-JATAKA 184

How four lads saw a tree, and each described it differently.

249. .SALAKA-JATAKA 186

How soft words failed to bring down a monkey from a tree.

250. KAPI-JATAKA 187

How a monkey disguised himself as an ascetic, and was found
out.

251. SAMKAPPA-JATAKA 189

How an ascetic was tempted by lust, and how he was saved.

252. TILA-MUTTHI-JATAKA 193

How a teacher chastised a pupil, and the pupil meditated revenge,
but was appeased.

253. MANI-KANTHA-JATAKA 197

How a serpent and an ascetic were friends, and how the ascetic
got rid of the .serpent.

Contents. xvii

PACK

254. KUXDAKA-KUCCHI-SINDHAVA-JATAKA .... 19'J

Of a high-bred foal; how he knew his own worth, and what he
could do for a marvel.

255. SUKA-JATAKA / .

Of a parrot that used to bring food oversea for his parents, and
how he ate too much, and was drowned.

259. TIRITA-VACCHA-JATAKA

How a king's life was saved, and the gratitude which he showed to
his deliverer.

256. JARITDAPANA-JATAKA 205

How some men won a treasure by digging, and by digging too
much lost it again.

257. GAMANI-CANDA-JATAKA 207

How a prince's wisdom was tried. Also how a man was haled to
the king's tribunal for injuries done unwittingly, and the judgements
of the king thereupon ; and of certain problems propounded to him
by those he met. [Several stories in one.]

258. MANDHATU-JATAKA 216

How a king could not win contentment, not though he ruled as
King of Heaven.

260. DUTA-JATAKA 221

How a man got a meal by calling himself ' Belly's Messenger.'

261. PADUMA-JATAKA 222

How some boys tried to wheedle a noseless gardener that he might
give them a bunch of lotus.

262. MUDU-PAXI-JATAKA 224

Love will find a way; and the nature of womankind.

263. CULLA-PALOBHAXA-JATAKA 227

How the Bodhisatta is tempted by a woman, and succumbs.

264. MAHA-PANADA-JATAKA 229

(Incomplete: as No. 489.)

265. KHURAPPA-JATAKA 231

How one brave man saved a caravan from robbers.

266. VATAGGA-SINDHAVA-JATAKA 233

How a she-ass fell in love with a line horse, and by coquetry lost
him.

xviii Contents.

I'AGK

267. KAKKATA-JATAKA 235

How au elephant, by aid of his faithful mate, destroyed an
immense crab.

268. ARAMA-DUSA-JATAKA 237

How some monkeys were left to water a garden, and how they
pulled up the trees to proportion the water to the length of the roots.

269. SUJATA-JATAKA 239

How the shrew was tamed by observation of a cuckoo and a jay.

270. ULUKA-JATAKA

How the owl was proposed as king of the birds, but because of his
sour looks, not taken.

272. VYAGGHA-JATAKA

How a sprite drove away from its wood a lion and tiger, and how
men came and cut the trees down.

274. LOLA-JATAKA . . . .

How a crow lost his life through greed.

271. UDAPANA-DUSAKA-JATAKA 243

The vile nature of jackals.

2'Jl. KACCHAPA-JATAKA 246

How a monkey insulted a tortoise, and how he was punished.

275. KUCIRA-JATAKA

(As No. 274.)

276. KURU-DHAMMA-JATAKA 251

How there was a drought, and by observance of virtue the rain
was made to come.

277. ROMAKA-JATAKA 260

How a sham ascetic tried tu kill a bird, and failed.

278. MAHLSA-JATAKA 262

Of a wicked monkey, that was killed for his vileness; and of the
patience of the Bodhisatta.

279. SATAPATTA-JATAKA 264

How a man did not know his friend from his enemy ; and how
the Bodhisatta was a robber,

280. PUTA-DUSAKA-JATAKA 266

Of a monkey who thought to please a gardener by destroying the
pottles which he made.

Contents. x i x

TAliK

281. ABBHANTARA-JATAKA :iG7

How a queen longed for a ' middle niango " ; uud Low a pel parrot
procured one.

282. SEYYA-JATAKA , . . 273

How a marauding monarcli was comiuered by kindness.

283. VADDHAKI-SUKARA-JATAKA 275

How a boar drilled an army of boars to conijuer a tiger; and how
a sham ascetic was done to death.

284. SIRI-JATAKA 279

How luck came of eating the llesh of certain birds.

285. MANI-SUKARA-JATAKA 283

How some boars tried to sully crystal by rubbing it, and only
made it shine the more.

286. SALUKA-JATAKA ' . . . 285

How an ox envied the fatted pig.

287. LABHA-GARAHA-JATAKA 287

Of the evil of a worldly life.

288. MACCH-UDDANA-JATAKA li.S.S

How a parcel of money was lost in the river, and restored by the
river-spirit in the belly of a fish.

289. NANA-CCHANDA-JATAKA 290

How a king fell into the hands of thieves, and a brahmin saw it ;
and what were the boons he asked.

290. SiLA-ViMAMSA-JATAKA 292

How a man tried his own reputation for virtue.

291. BHADRA-GHATA-JATAKA 293

The Wishing-Bowl, with a moral ending.

292. SUPATTA-JATAKA 295

How a queen of the crows desired some meat, and a brave crow
got it for her.

293. KAYA-VICCHINDA-JATAKA 297

Of a sick man who on his recovery became religious, to his own
great advantage.

294. JAMBU-KHADAKA-JATAKA 299

The Fox and the Crow, with a difference.

XX Contents.

PAGE

295. ANTA-JATAKA 300

Similar to the last, but vice versa.

296. SAMUDDA-JATAKA oOl

Of a crow that feared the sea might be drunk dry.

297. KAMA-VILAPA-JATAKA 302

How desire is stronger than pain.

298. UDUMBARA-JATAKA 303

Old birds cannot be caught with chaff.

299. KOMAYA-PUTTA-JATAKA 305

Upon the reformation of a mischievous monkey.

300. VAKA-JATAKA 306

How a wolf kept a holy day service.

ADDITIONS AND COKRECTIONS.

Page 10, note. The Garula is often represented as a Winged Man in art. See Fergusson,
Tree and Serpent Worship, pi. xxvi. 1, xxviii. 1, &c. Examples are
numerous; e.g. British Museum, 2nd N. Gallery, 'Brahmanism,' side
case, sect. 5 (little bronzes); a large steatite image, iJiid.; Berlin, Mus. f.
Volkerkunde, Indian Section, Case 45, I. c. 44M, praying Garula from
Siam, with wings and bird feet. Often the Garula is a bird of peculiar
shape. One or two of each are figured in Griinwedel, Buddiiistiscite
Kunst in Indien, pp. 47 — 50.
,, 53. With this story compare Tibetan Tales, p. 348.

,, 60, note, before 'on the Sauchi Tope' insert 'possibly.' (The archer is not
shooting at the mango tree ; and other things are present not referred to
in the story. I took this reference at second hand, before I was able to
see the plate myself. )
80, note, 216, iiote, read: Tibetan.
92, No. 198, iiuert title : Radha-jataka.
129, note 1, read: Tunisische.
158, title, read: Asitabhu for -vi-.

207, note, add: Compare Tibetan Tales, p. 29, Adursamukha, and pref. p. xli.
220, line 6 infra, for Perfections read Faculties.
235, title, read: Kakkata-/o>' -a-.

Book II

No. 151 \

RAJOVADA-JATAKA.

[1] " Rough to the roiigh" etc. — This story the Master told whilst ho was
living in Jetavana, to explain how a king was taught a lesson.

This will be set forth in the Tesakuna Birth"-^.

It is said that one day the king of Kosala had just passed sentence in a very
difficult case involving moral wrong^. After his meal, with hands not yet dry,
he proceeded in his splendid chariot to visit the Master ; and the king saluted
him, his feet beautiful like the oi^en lotus flower, and sat down aside.

Then the Master addressed him in these words. "Why, my lord king, what
brings 3'ou here at this time of day]" "Sir," said he, "I missed my tinie
because I was sitting on a difficult case, involving moral wrong ; now I have
finished it, and eaten, and here I am, with my hands hardly dry, to wait upon
you." "My lord king," replied the Master, "to judge a cause with justice and
impartiality is the right thing ; that is the way to heaven. Now when you first
have the advice of a being all- wise like me, it is no wonder if you should judge your
case fairly and justly ; but the wonder is when kings have only had the advice
of scholars who are not all-wise, and yet have decided fairly and justly, avoiding
the Four Ways of Wickedness, and observing the Ten Royal Virtues, and after
ruling justly have gone to swell the hosts of heaven." Then, at the king's request,
he told a storv of the olden time.

[2] Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was conceived by his Queen Consort ; and the ceremonies
])roper to her state having been duly done'*, she was afterwards safely

1 Fausb^ll, Ten J., pp. 1 and 57; Rhys David.s, Buddhist Birth Stories, p. xxii.
A similar contest of two minstrels occurs in the Kalevala (Crawford's translation,
i. p. 30). The young drives fiercely into the old, who saj-s — 'Thou shouldst give me
all the highway, for I am tlie older.' ' Wliat matters tliat? ' says the other; ' let the
least wise give place.' There they stand and each sings his legends by way of deciding
the matter.

^ No. 521.

^ Eeading, with Childers (Diet. p. 613), agatigatam.

* Lit. "protection to the embryo ; " doubtless some magical rite.

J. II. 1

The Jataka. Booh II.

delivered. On his name-day, the name they gave him was Prince
Brahmadatta,

In course of time, lie grew up, and at sixteen years went to Takkasila'
for liis education ; where he mastered all branclu's of learning, and on his
father's death he became king in his stead, and luled with uprightness and
all rectitude, administering justice with no regard had to his own will or
whim. And as he ruled thus justly, his ministers on their part were also
just ; thus, while all things were justly done, there was none who brought
a false suit into court. Presently all the bustle of suitors ceased within
the jtrecincts of the palace; all day long the ministers might sit on the
bench, and go away v/ithout seeing a single suitor. The courts were
deserted.

Then the Bodhisatta thought to himself, "Because of my just govern-
ment not one suitor comes to try issue in court ; the old hubbub is quiet ;
the courts of law are deserted. Now I must search whether I have any
fault in me ; which if I find, I will eschew it, and live a good life here-
after." From that time he tried continually to find some one who would
tell him of a fault ; but of all who were about him at court he could not
find one such ; nothing could he hear but good of himself. " Perhaps,"
thought he, " they are all so much afraid of me that they say no ill of
me but only good," and so he went about to try those who were outside
his walls. But with these it was just the same. Then he made
inquisition of the citizens at large, and out.side the city questioned
those who belonged to the suburbs at the four city gates. Still there
was none who had any fault to find : nothing but praises could he hear.
Lastly, with intent to try the country side, he entrusted all govern-
ment to his ministers, and mounted in his carriage, and taking only
the driver with him, left the city in disguise. All the country he
traversed, even to the frontier ; [3] but not a faultfinder could he
light upon ; all he could hear was only his own praises. So back
he turned from the marches, and set his face homewai'ds again by the
highroad.

Now it fortuned that at this very time Mallika, the king of Kosala,
had done the very same thing. He too was a just king, and he had been
searching for his faults ; but amongst those about him there was none who
had any fault to find ; and heaiing nothing but praise, he had been
making enquiry throughout all the country, and had but then arrived at
that same spot.

These two met, in a place where the carriage-road was deeply sunk
between two banks, and there was no room for one carriage to pass
another.

^ The great University town of India ; it was in the Punjab (TdfiXa).

No. 151. 3

"Get your carriage out of the way I" said king Mallika'.s driver to the
driver of the king of Benares.

" No, no, driver," said he, " out of the way with yours ! Know tliat in
this carriage sits tlie groat nionaich Brahniadatta, lord of tlu- kingdom of
Benares ! "

" Not so, driver ! " replied the other, " in this carriage sits the great
king Mallika, lord of the realm of Kosala ! It is for you to make way, and
to give place to the carriage of our king ! "

" Why, here's a king too," thought the driver of the king of Benares.
" What in the world is to be done ] " Then a thought struck iiini ; he
would enquire what should be the age of the two kings, so that the
younger should give way to the elder. And he made enquiry of the other
driver how old his king was ; but he learnt that both were of the same
age. Thereupon he asked the extent of this king's power, wealth, and
glory, and all points touching his caste and clan and his family ;
discovering that both of them had a country three hundred leagues long,
and that they were alike in power, wealth, glory, and the nature of their
family and lineage. Then he betlxuight him that place might be given to
the better man; so he requested that the other driver should describe his
master's virtues. The man replied by the first verse of poetry following,
in which he set forth his monarch's faults as though they were so many
virtues : —

"Rough to the rough, king Mallika the mild with mildness sways,
Masters the good by goodness, and the bad with badness pays.
Give place, give place, O driver! such are this monarch's ways!"

[4] "Oh," said the man of the king of Benares, "is that all you have
to say about your king's virtues'?" "Yes," said the other. — " If these are
his virtues, what must his vices be !" "Vices be it, then," quoth he, "if
you will ; but let us hear what your king's virtues may be like ! " " Listen
then," rejoined the first, and repeated the second verse : —

" He conquers wrath by mildness, the bad with goodness sways,
By gifts the miser vanquishes and lies with truth repays.
Give place, give place, O driver! such are this monarch's waysM"

At these words both king Mallika and his driver descended from their
carriage, and loosed the horses, and moved it out of the way, to gi\<' place
to the king of Benares. Then the king of Benares gave good admonition
to king Mallika, saying, " Thus and thus [5] nnist you do ; " after which
he returned to Benares, and there gave alms and did good all his life, till
at the last he went to swell the hosts of heaven. And king Mallika took
the lesson to heart; and after traversing the length and brea<ltli of tln'

1 Dhamniapacla, verse 223.

1—2

Tlie Jdtaha. Book II.

land, and lighting upon none who had any fault to find, returned to his
own city ; where he gave alms all his life and did good, till at the end he
too went to swell the hosts of heaven.

When the ]\Iaster had ended this discourse, which he began for the purpose
of giving a lesson to the king of Kosala, he identified the Birth : "Moggallfuia was
then the driver of king Mallika, Ananda was the king, Sariputta was the driver
of the king of Benares, l)ut I myself was the king."

No. 152.

SIGALA-JATAKA.

" Who rashly undertakes" etc. — This story the Master told while staying in
his gabled chamber, about a barber who lived at Vesali.

This man, as we are told, used to do shaving and hairdressing and cross-plaiting
for the royal household, kings and queens, princes and princesses, indeed he did
all of that kind that had to be done. He was a triie believer, sheltered in the
Three Refuges i, resolved to keep the Five Precepts; and from time to time he
would listen to the Master's discoursing.

One day he set out to do his work in the palace, taking his son with him.
The young fellow, seeing a Licchavi girl drest up fine and grand, like a nymph,
fell in love for desire of her. He said to his father, as they left the palace in
company, "There is a girl — if I get her, I shall live; but if I don't, there's
nothing but death for me." He would not touch a morsel of food, but lay down
hugging the bedstead. His father found him and said, " Why, son, don't set
your mind on forbidden fruit. You are a nobody— a barber's son ; this Licchavi
girl is a highborn lady. You're no match for her. I'll find you somebody else ;
a girl of yom- own place and station." But the lad would not listen to him.
Then came mother, brother, and sister, aiuit and uncle, all his kinsfolk, and all
his friends and companions, trying to pacify him ; but pacify him they could
not. So he pined and pined away, and lay there until he died.

Then the father performed his obsequies, and did what is usual to do for the
spirits of the dead. [6] By and by, when the first edge of grief had worn off, he
thought he would wait upon the Master. Taking a large present of flowers,
scents, and perfumes, he repaired to IVIahavana, and did reverence to the Master,
saluted him, and sat down on one side. " Why have you kept out of sight
all this time, layman ? " the Master asked. Then the man told him what had
happened. Said the Master, "Ah, layman, 'tis not the first time he has perished
by setting his heart on what he must not have ; this is only what he has done
before." Then at the layman's request, he told a story of the olden time.

1 Buddha, the Law, and the Order of Brethren,

No. 152. 5

Once upon a time, while Bralunadatta was king of Benares, the
Bodliisatta came into the world as a young Lion in the region of Himalaya.
Of the same family there were some younger brothers, and one sister; and
all of them li\ ed in a Oolden Cave.

Now hard by this cave was a Cave of Crystal on a silver hill, where a
Jackal lived. By and by the Lions lost their parents by the stroke of
death. Then they used to leave the Lioness, their sister, behind in the
cave, while they ranged for food ; which when they obtained, they would
bring it back for her to eat.

Now the Jackal had caught sight of this Lioness, and fell in love with
her; but while the old Lion and Lioness lived, he could win no access.
Now, when the seven brothers went to seek food, out he came from his
Crystal Cave, and made all haste to the Golden Cave ; where, taking his
stand before the young Lioness, he addressed her slily with these seductive
and tempting words ;

" O Lioness, I am a fourfoot creature, and so are you. Therefore do
you be my mate, and I will be your husband ! We will live together
in friendship and amity, and you shall love me always ! "

Now on hearing this the Lioness thought to herself, "This Jackal here
is mean amongst beasts, vile, and like a man of low caste : but I am
esteemed to be one of royal issue. That he to me should so speak is
unseemly and evil. How can I live after hearing such things said 1 I
will hold my breath until I shall die." — Then, bethinking her awhile,
"Nay," quoth she, "to die so would not be comely. My brothers will
soon be home again ; I will [7] tell them first, and then I will put an
end to myself."

The Jackal, finding that no answer came, felt sure she cared nothing
for him ; so back he went to his Crystal Cave, and lay down in much
misery.

Now one of the young Lions, having killed a buffalo, or an elephant,
or what not, himself ate some of it, and brought back a share for his
sister, which he gave her, inviting her to eat. " No, brother," says she,
"not a bite will I eat; for I must die!" "Why must that be?" he
asked. And she told him what had happened, " Where is this Jackal
now?" he asked. She saw him lying in the Crystal Cave, and thinking
he was up in the sky\ she said, "Why, brother, cannot you see him there
on Silver Mountain, lying up in the sky 1 " The young Lion, unaware
that the Jackal lay in a Crystal Cave, and deeming that lu; was truly
in the sky, made a spring, as lions do, to kill him, and struck agaiust the
crystal : which burst his heart asunder, and falling to the foot of the
mountain, he perished straightway.

' i.e. because of the transparency.

The Jdtaka. Book II.

Then came in another, to whom the Lioness told the same tale. This
Lion did even as the first, and fell dead by the mountain toot.

When six of the brother Lions had i)erished in this way, last of all
entered the Bodhisatta. When she had told her stoi-y, he enquii-ed where
was the Jackal now] "There he is," said she, "up in the sky, above
Silver Mountain ! " The Bodhisatta thought — " Jackals lying in the sky 1
nonsense. I know what it is : he is lying in a Crystal Cave." So he
repaired to the mountain's foot, and there he saw his six brothers lying
dead. "I see how it is," thought he; "these were all foolish, and lacked
the fulness of wisdom ; not knowing that this is the Crystal Cave, they
beat their hearts out against it, and were killed. This is what comes
of acting in rashness without due reflection ; " and he repeated the first
stanza : —

"Who rashly undertakes an enterprise,
Not counting all the issue may arise.

Like one who biu-ns his mouth in eating food
Falls victim to the plans he did devise."

[8] After repeating these lines, the Lion continued : " My brothers
wanted to kill this Jackal, but knew not how to lay their plans cleverly ;
so they leapt up too quickly at him, and so came by their death. This I will
not do ; but I will make the Jackal burst his own heart as he lies there in
the Crystal Cave," So he espied out the path whereby the Jackal used to
go up and down, and turning that way he roared thrice the lions' roar,
that earth and heaven together were all one great roaring ! The Jackal
lying in the Ci'ystal Cave was frightened and astounded, so that his heart
burst ; and he })erished on the spot incontinently.

The Master continued, " Thus did this Jackal perish on hearing the Liini
roar." And becoming perfectly enlightened, he repeated the second stanza : —

On Daddara the Lion gave a roar,

And made Mount Daddara resound again.
Hard by a Jackal li\ed ; he feared full sore

To hear the sound, and burst his heart in twain.

[9] Thus did our Lion do this Jackal to death. Then he laid his
brothers together in one grave, and told the sister they were dead, and
comforted her ; and he lived the rest of his days in the Golden Cave, until
he passed away to the place which his merits had earned for him.

No. 152. 7

When the INfaster had eiulcd this discoiu-se, lie revealed the Truths, and
[identified the Birth: — at tlic conclusion of tlic Truths, the layman was csti-
'blished in the Fruit of the First Path: — "The harher's son of to-day \v;us then

the Jackal ; the Licchavi girl was the yoiuig Lioness ; the six younger Lions arc

now six Elders ; and I myself am the eldest Lion."

No. 153.

SUKARA-JATAKA\

"Vou are a fotn-foot" etc. — This is a story told by the Master while at Jeta-
vana, about a certain Elder well stricken in years.

Once, we are told, there happened to lie a night service, and the Master had
preached standing upon a slab of the jewelled staircase at the door of his scented
cell. After delivering the discourse of the Blessed, he retired into his scented
chamber; and the Captain of the Faith, saluting his Master, went back to his
own cell again. Mahanioggallana too retired to his cell, and after a moment's
rest returned to ask the Elder Sariputta a (juestion. As he asked and asked
each question, the Captain of the Faith made it all clear, as though he were
making the moon rise in the sky. There were present the four classes of
disciples-, who sat and heard it all. Then a thought came into the mind of
one aged Elder. ".Sui)po.se," he thought, "I can puzide Sariputta l)efore all
this crowd, by asking him some question ? They will all think, What a clever
fellow! and I shall gain great credit and repute." So he rose up in the crowd,
and stepping near to the Elder, stood on one side, and said, " Friend S;Tri[)utta,
I too have a question for you; will you let me speak? CtIvc me a decision in
discrimination or in undiscrimination, in refutation or in acceptation, in dis-
tinction or in counter-distinction^." The Elder looked at him. "This old man,"
thought he, " stands within the sphere of desire still; he is empty, and knows
nothing." He said not a single word to him for very shame ; laying his fan
down, he rose from his seat, [10] and returned to his cell. And Elder Moggalluna
likewise returned to his cell. The bystanders jumped up, crying, "Seize this
wicked old fellow, who wouldn't let us hear the sweet words of the sermon I" and
they mobbed him. Oft" he ran, and fell through a hole in the corner of a cess-
pool just outside the monastery ; when he got up he was all over tilth. When
the people saw him, they felt sorry for it, and went away to the Master. He
asked, "Why have you come at this unseasonable hour, laymen!" They told
him what had happened. "Laymen," said he, "this is not the only time this
old man has been puft'ed up, and nc^t knowing his own power, pitted himself
against the strong, only to be covered all over with filth. Long, long ago he
knew not his powers, pitted himself against the strong, and was C(jvered with
tilth as he is covered now." Then, at their request, he told them a story of the
olden time.

1 FausbfJl, Ten Jiltakas, pp. 12, 03, 94 (he compares Noa. 278 and 481) ; R. Morris
in Contemp. Rev. 1881, vol. 39, p. 737.

2 Monks, nuns, laymen and lay sisters.
' These words appear to be nonsense.

8 The Jdtaka. Book II.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was a Lion who dwelt in a mountain cave in the Himalayas.
Hard by were a multitude of Boars, living by a lakeside ; and beside the
same lake lived a company of anchorites in huts made of leaves and the
branches of trees.

One day it so happened that the Lion had brought down a buffalo or
elephant or some such game ; and, after eating what he listed, he went down
to drink at tliis lake. Just as he came out, a sturdy Boar happened to be
feeding by the side of the water. " He'll make a meal for me some other
day," thought the Lion. But fearing that if tlie Boar saw him, he might
never come there again, the Lion as he came up out of the water slunk
away to the side. This the Boar saw ; and at once the thought came into
his mind, — " This is because he has seen me, and is afraid ! He dare not
come nigh me, and off he runs for fear 1 This day shall see a fight between
me and a lion ! " So he raised his head, and made challenge against the
Lion in the first stanza :

" You are a fourfoot — so am I : thus, friend, we're both alike, you see ;
Turn, Lion, turn; are you afraid'^ Why do you run away from me'^"

[11] The Lion gave ear. "Friend Boar," he said, "to-day there will
be no fight between you and me. But this day week let us fight it out in
this very spot." And with these words, he departed.

The Boar was highly delighted in thinking how he was to fight a lion ;
and he told all his kith and kin about it. But the tale only terrified them.
"You will be the bane of us all," they said, "and yourself to boot.
You know not what you can do, or you would not be so eager to do battle
with a lion. When the Lion conies, he'll be the death of you and all of
us as well ; do not be so violent ! " These words made the Boar fear on
his part. " What am I to do, then ? " he asked. Then the other Boars
advised him to roll about in the anchorites' dunghill for the next seven
days, and let the muck dry on his l)ody ; then on the seventh day he should
moisten himself with dewdrops, and be first at the trysting place; he
must find how the wind should lie, and get to the windward ; and the
Lion, being a cleanly creature, would spare his life when he had a whiff of
him.

So accordingly he did ; and on the day appointed, there he was. No
sooner had the Lion scented him, and smelt the filth, says he, " Friend
Boar, a pretty trick this ! Were you not all besmeared with tilth, I
should have had your life this very day. But as it is, bite you I cannot,
nor so much as touch you with my foot. Therefore I spare your life."
And then he repeated the second stanza :

"0 dirty Boar, your hide is foul, the stench is horrible to me;
If you would fight I yield me quite, and own you have the victory."

No. 153. 9

Then the Lion turned away, and procured his day's food ; and anon,
after a drink at the hike, lie went back again to his cave on the mountain.
And the Boar told his kindred how he had beaten tli(^ Lion! [12] lint
they were terrified for fear the Lion should come again another day and be
the death of them all. So tliey ran away and betook them to .some other
place.

When the Master had ended this discom-sc, he identitied the Birth : " Tii
Boar of those days is now the ancient Eldci', and I myself was the Lion."

No. 154.

URAGA-JATAKA.

^'Concealed within a stone" etc. — This story the Master told at Jctavana,
about a soldiers' quarrel.

Tradition tells how two soldiers, in the service of the king of Kosala, of high
rank, and great persons at com-t, no sooner caught sight of one another than they
used to fall at ill words. Neither king, nor friends, nor kinsfolk could make
them agree.

It happened one day that early in the morning the Master, looking around
to see which of his friends were ripe fjr Release, perceived that these two were
rciidy to enter upon the First Path. Next day he went all alone seeking alms in
Savatthi, and stopt before the door of one of them, who came out and took the
Master's bowl ; then led him within, and oft'ered him a seat. The Master sat,
and then enlarged on the profit of cultivating Lovingkintlness. "When he saw
the man's mind was ready, he declared the Truths. This done, the other wiis
established in the Frait of the First Path. Seeing this, the Master persuaded him
to take the Bowl ; then rising he proceeded to the house of the other. Out came
the other, and after salutation given, begged the Master to enter, and gave him
a seat. He also took the Ma.ster's bowl, and entered along with him. To him
the Master lauded the Eleven Blessings of Lovingkindness ; and perceiving that
his heart was ready, declared the Truths. And this done, he too became esta-
blished in the Fruit of the First Path.

Thus they were both converted; they confessed their faults one to the other,
and asked forgiveness; peaceful and harmonious, they were at one togcthei".
That very same day they ate together in the presence of the Blessed One.

His meal over, tlie Master returned to the monastery. They both returneil
with him, bearing a rich present of flowers, scents and perfumes, of ghee, honey,
and sugar. The Master, having preached of duty [13] before the Brotherhood,
and uttered a Buddha's admonition, retired to his scented chamber.

Next moniing, the Brethren talked the matter over in the Hall of Truth.
"Friend," one would say to another, "our Master sid)dues the unsulidued.

10 The Jdtaka. Book II.

Why, hero arc these two grand persons, who have been quarrelling all this
time, and could not be reconciled by tlic king himself, or friends and kinsfolk :
and the Master has humljled tliem in a single day!" The Master came in.
"What arc you talking aViout," asked he, "as you sit here together?" They
told him. Said he, " Brethren, this is not the first time that I have reconciled
these two; in bygone ages I reconciled the same two persons." And he told a
story of the oldeu time.

Once on a time, while Brahmadatta was king of Benares, a great
multitude gathered together in Benares to keep festival. Crowds of men
and of gods, of serpents, and garujas\ came together to see the meeting.

It so happened that in one spot a Serpent and a Garula were watching
the goings-on together. The Serpent, not noticing that this was a Garula
beside him, laid a hand on his shouldtr. And when the Garul.a turned
and looked round to see whose hand had been laid upon his shoulder, he
saw the Serpent. The Serpent looked too, and saw that this was a
Garula ; and fi'ightened to death, he flew off over the surface of a river.
The Garula gave chase, to catch him.

Now the Bodhisatta was a recluse, and lived in a leaf-hut on the river
bank. At that time he was trying to keep off the sun's heat by putting
on a wet cloth and doffing his garment of bark ; and he was bathing in
the river, "I will make this recluse," thought the Serpent, " the means of
saving my life." Putting off his own proper shajje, and assuming the form
of a fine jewel, he fixed himself upon the bark garment. The Garula in
full pursuit saw where he had gone ; but for very reverence he would not
touch the garment ; so he thus addressed the Bodhisatta :

"Sir, I am hungry. Look at your bark garment: — in it there is a
serpent which I desire to eat." And to make the matter clear, he repeated
the first stanza :

[14] "Concealed within a stone this wretched snake
Has taken harboiu'age for safety's sake.

And yet, in reverence of your holiness,
Though I am hungry, yet I will not take."

Standing where he was in the water, the Bodhisatta said the second
stanza in praise of the Garula king :

"Live long, preserved by Brahma, though i)ursued.
And may you never lack for heavenly food.

Do not, in reverence of my holiness,
Do not devom' him, though in hungry mood."

In these words the Bodhisatta expi-essed his approval, standing there
in the water. Then he came out, and put on his bark garment, and took

1 A mythical bird, which we see is able to assume human form. Morris {J. P. T. S.,
1893, p. 26) concludes that the nujunmo, here translated Garula, was a " winged man."

No. 154. 11

both creatures with him to his heriiiit;i<;t^ ; whore, lie reliearsed tlie ]ilessiii;^s
of Lovingkindness until they were both at one. Tlienceforwaril they lived
together happily in peace and harmony.

When the Master had ended this discourse, he identified the Hirtli, saying,
" In those days, the two great personages were the Serpent and the Ciaruja, aii(i
I myself was the recluse."

No. 155.

GAGGA-JATAKA'.

[15] ^'' Gagga, live an humlred years" etc. — This story the Master told when
he was staying in the monastery made by King Pasenadi in front of Jetavana ;
it was about a sneeze which he gave.

One day, we are told, as the Master sat discoursing with four i)ersons i-nund
him, he sneezed. "Long life to the Blessed One, long life to the Buddha I" tiic
Brothers all cried aloud, and made a great to-do.

The noise interrupted the discourse. Then the Master said to the Brethren :
"Why, Brothers, if one cry 'Long life!' on hearing a sneeze, does a man live or
die any the more for that?" They answered, " No, no. Sir." He went on, " Vou
should not cry 'Long life' for a sneeze, Brethren. Whosoever docs so is guilty
of sin."

It is said that at that time, when the Brethren sneezed, people used to call
out, "Long life to you, Sir!" But the Brethren had their scruples, and made
no answer. Everybody was annoyed, and asked, " Pray, why is it that the
priests about Buddha the Sakya prince make no answer, when they snee/.e, and
somebody or other wishes them long life?"

All this was told to the Blessed One. He said : " Brethren, common folk are
superstitious. When you sneeze, and they say, ' Long life to you, Sir!' I permit
you to answer, 'The same to you'." Then the Brethren asked him — "Sir, when
did people begin to answer ' Long life ' by ' The same to you 'V Said the Master,
" That was long, long ago ;" and he told them a tale of the olden time.

Once upon a time, when Brahmadatta was king of Benares, tlie
Bodhisatta came into the woild as a brahmin's son of the kingdom of
Kasi ; and his father was a lawyer by calling. When the lad was sixteen

t years old or so, his father gave a fine jewel into his charge, and tluiy l>otli
^ The introductory story is repeated in the CuUavagga, v. 33 (iii. l-'jJ of liliys

12 The Jataka. Book II.

travelled through town after town, village after village, until they came to
Benares. Thei-e the man had a meal cooked in the gatekeeper's house ;
and as he could find nowhere to put up, he asked where there was lodging
to be had for wayfarers who came too late ? The people told him that
there was a building outside the city, but that it was haunted ; but however
he might lodge there if he liked. Says the lad to his father, " Have no
fear of any goblin, father ! I will subdue him, and bring him to your feet."
[16] So he persuaded his father, and they went to the place together.
The father lay down upon a bench, and his son sat beside him, chafing his
feet.

Now the Goblin that haunted the place had received it for twelve
years' service of Vessavana^, on these terms : that if any man who entered
it should sneeze, and when long life was wished him, should answer,
" Long life to you ! " or " The same to you ! " — all except these the Goblin
had a right to eat. The Goblin lived upon the central rafter of the hut".

He determined to make the father of the Bodhisatta sneeze. Accord-
ingly, by his magic power he raised a cloud of fine dust, which entered the
man's nostrils ; and as he lay on the bench, he sneezed. The son did
not cry " Long life ! " and down came the Goblin from his perch, ready to
devour his victim. But the Bodhisatta saw him descend, and then these
thoughts passed through his mind. " Doubtless it is he who made my
father sneeze. This must be a Goblin that eats all who do not say ' Long
life to you '." And addressing his father, he repeated the first verse as
follow^s :

" Gagga, live an hundred years, — aye, and twenty more, I pray !
May no goblin eat you up; live an hundred years, I say!"

The Goblin thought, " This one I cannot eat, because he said ' Long
life to you.' But I shall eat his father ; " and he came close to the
father. But the man divined the truth of the matter — " This must be a
Goblin," thought he, " who eats all who do not reply, ' Long life to you,
too ! ' " and so addressing his son, he repeated the second verse :

" You too live an hundred years, — aye, and twenty more, I pray ;
Poison be the goblins' food ; live an hundi'ed years, I say ! "

[17] The Goblin hearing these words, turned away, thinking "Neither
of these is for me to eat." But the Bodhisatta put a question to him :
" Come, Goblin, how is it you eat the people who enter this building '\ "

" I earned the right for twelve years' service of Vessavana."

" What, are you allowed to eat everybody 1 "

1 A monster witli white skin, three legs, and eight teeth, guardian of jewels and the
precious metals, and a kind of Indian Pluto.

- See Eggeling, yatap.-Brabm. vol. 2, p. 3, S.B.E., for the construction of the hut.

No. 155. 13

"All except those who say ' Tlie same to you' \vh(ni another wishes
them long life."

"Goblin," said the lad, "you have done some wickedness in foiiner
lives, which has caused you to be born now fierce, and cruel, and a l>an(^ to
others. If you do the same kind of thing npw, yon will pass from
darkness to dai-kness. Therefore from this time forth abstain from sucli
things as taking life." With these words he humbled the Goblin, scarcfl
him with fear of hell, established him in the Five Precepts, and made him
as obedient as an errand-boy.

Next day, when the people came and saw the Goblin, and learnt how
that the Bodhisatta had subdued him, they went and told the king : " My
lord, some man has subdued the Goblin, and made him as obedient as an
errand-boy ! " So the king sent for him, and raised him to be Commander-
in-Chief ; while he heaped honours upon the father. Having made the
Goblin a tax-gatherer, and establishes! him in the Bodhisatta's precepts,
after giving alms and doing good he departed to swell the hosts of heaven.

'\Vhen the Master had ended this story, which he told to explain when the
custom first arose of answering 'Long life' by 'The same to you,' he identified
the Birth: "In those days, Ananda was the king, Kassapa the father, and I
myself was the lad his son."

No. 156.

ALINACITTA-JATAKA.

^'Prince Winheart once uj)on a time" etc. — This story tlie Master told at
Jetavana, about a fainthearted Brother. The circumstances will bo set forth
in the Samvara Birth in the eleventh BookV When tlie Master asked this
Brother if he really were fainthearted, as was said, ho replied, [18] "Yes, Blcs.sed
One." To which the Master said, " What, Brother ! in former days did you not
gain supremacy over tlu; kingdom of Benares, twelve leagues either way, .uid
give it to a baby boy, like a lump of flesh and nothing more, and all this just
by i)er.severance ! And now that you have eml)raced this great salvation, are
you to lose heart and faint?"' And he told a story of olden days.

» No. 402.

14 The Jdtaka. Booh II.

Once upon a time, when Brahmadatta was kiug of Benares, there was
a viHage of carpenters not far from the city, in which five hundred
carpenters lived. They would go up the river in a vessel, and enter the
forest, where they would shape beams and planks for housebuilding, and
put together the framework of one-storey or two-storey houses, numbering
all the pieces from the mainpost onwards ; these then they brought down
to the river bank, and put them all aboard ; then rowing down stream
a»ain, they would build houses to order as it was required of them ;
after which, when they received their wage, they went back again for
more materials for the building, and in this way they made their liveli-
hood.

Once it befel that in a place where they were at work in shaping
timbers, a certain Elephant trod upon a splinter of acacia wood, which
pierced his foot, and caused it to swell up and fester, and he was in great
pain. In his agony, lie caught the sound of these carpenters cutting
wood. "There are some carpenters will cui^e me," thought he; and
limping on three feet, he presented himself before them, and lay down
close by. The carpenters, noticing his swollen foot, went up and looked ;
there was the splinter sticking in it. With a sharp tool they made
incision al)0ut the splinter, and tying a string to it, pulled it right out.
Then they lanced the gathering, and washed it with warm water, and
doctored it properly ; and in a very short time the wound was healed.

Grateful for this cure, the Elephant thought : " My life has been saved
by the help of these carpenters ; now I must make myself useful to
them." So ever after that, [19] he used to pull up trees for them, or
when they were chopping he would roll up the logs ; or bring them their
adzes and any tools they might want, holding everything in his trunk like
grim death. And the carpenters, when it was time to feed him, used to
bring him each a portion of food, so that he had five hundred portions
in all.

Now this Elephant had a young one, white all over, a magnificent high-
bred creatui-e. The Elephant reflected that he was now old, and he had
better bring his young one to serve the carpenters, and himself be left free
to go. So without a word to the carpenters he went ofi* into the wood, and
brought his son to them, saying, "This young Elephant is a son of mine.
You saved my life, and I give him to you as a fee for your leechcraft ;
from henceforward he shall work for you." So he explained to the young
Elephant that it was his duty to do tiie work which he had been used to
do himself, and then went away into the forest, leaving him with the
carpenters. So after that time the young Elephant did all their work,
faithfully and obediently ; and they fed him, as they had fed the other,
with five hundred portions for a meal.

His work once done, the Elephant would go play about in the

No. 15G. 15

river, and then return agiiin. The carpenters' children used to pull hin>
by the trunk, and play all sorts of pranks with him in water and (Jut.
Now noble creatures, be they elephants, horses, or men, never dung or
stale in the water'. So this Elephant did nothing of the kind when ho was
in the water, but waited until he came out upon the V)ank.

One day, rain had fallen up river ; and by th(^ flood a half-dry cake
of his dung was carried into the river. This floated down to the
Benares landing place, where it stuck fast in a bush. Just then the king's
elephant keeper's had brought down five hundred elephants to give them a
bath. But the creatures scented this soil of a noble animal, and not one
would enter the water; up went their tails, and oft' they all ran. The
keepers told this to the elephant trainers ; who replied, " There must be
something in the water, then." So orders were given to cleanse the
water; [20] and there in the bushes this lump was seen. "That's what
the matter is !" cried the men. So they brought a jar, and filled it with
water ; next powdering the stuff into it, they sprinkled the water over the
elephants, whose bodies then became sweet. At once they went down into
the river and bathed.

When the trainers made their report to the king, they advised him to
secure the Elephant for his own use and profit.

The king accordingly embarked upon a raft, and rowed up stream
mitil he arrived at the place where the carpenters had settled. Tiie young
Elephant, hearing the sound of drums as he was playing in the water,
came out and pi'esented himself before the carpenters, who one and all
came forth to do honour to the king's coming, and said to him, " Sire, if
woodwork is wanted, what need to come here 1 Why not send and have
it brought to you 1 "

" No, no, good friends," the king answered, " 'tis not for wood that 1
come, but for this elephant here."

" He is yours, Sire ! " — But the Elephant refused to budge.

" What do you want me to do, gossip Elephant 1 " asked the king.

" Order the carpenters to be paid for what they have spent on me. Sire."

"Willingly, friend." And the king oi-dered an hundred thousand
pieces of money to be laid by his tail, and trunk, and by each of his four
feet. But this was not enough for the Elephant ; go lie would not. So
to each of the cai-penters was given a pair of cloths, and to each of their
wives robes to dress in, nor did he omit to give enough whereby his
playmates the children should be brought u)> ; then with a last look upon
the carpenters, and the women, and the children, he departed in company
with the king.

* Compare Hesiod, Op. 753 : iJ.r]8i ttot iv rrpoxofi -rroTa/xwi' a\ade irpoptdvrwv, f^-qS fir\
KpTjvduv ovpeiv. Hdt. i. 138 (the Persians) ^s Troranbv M oDre ivovpiovai . . . .

16 The Jdtaka. Booh II.

To his capital city the king brought him ; and city and stable were
decked out with all magnificence. He led the Elephant round the city in
solemn procession, and thence into his stable, which was fitted up with
splendour and pomp. There he solemnly sprinkled the Elephant, and
api)ointed him for his own riding; like a comi'ade he treated him, and
gave him the half of his kingdom, [21] taking as much care of him as he
did of himself After the coming of this Elephant, the king won
supremacy over all India.

In course of time the Bodhisatta was conceived by the Queen Consort ;
and when her time was near come to be delivered, the king died. Now if
the Elephant learnt news of the king's death, he was sure to break his
heart ; so he was waited upon as before, and not a woi'd said. But the
next neighbour, the king of Kosala, heard of the king's death. " Surely
the land is at my mercy," thought he ; and marched with a mighty host to
the city, and beleaguered it. Sti'aight the gates wei'e closed, and a
message was sent to the king of Kosala : — " Our Queen is near the time of
her delivery ; and the astrologers have declared that in seven days she
shall bear a son. If she bears a son, we will not yield the kingdom, but
on the seventh day we will give yon battle. For so long we pray you
wait ! " And to this the king agreed.

In seven days the Queen bore a son. On his name-day they called
him Prince Winheart, because, said they, he was born to win the hearts of
the people.

On the very same day that he was born, the townsfolk began to do
battle with the king of Kosala. But as they had no leader, little by little
the army gave way, great though it was. The courtiers told this news to
the Queen, adding, " Since our army loses ground in this way, we fear
defeat. But the state Elephant, our king's bosom friend, has never been
told that the king is dead, and a son born to him, and that the king of
Kosala is here to give us battle. Shall we tell him?"

" Yes, do .so," said the Queen. So she dressed up her son, and laid
him in a fine linen cloth ; after which she with all the court came down
from the palace and entered the Elephant's stable. There she laid the
babe at the Elephant's feet, [22] saying, " Master, your comrade is dead, but
we feared to tell it you lest you might break your heart. This is your
comrade's son ; the king of Kosala has run a leaguer about the city, and
is making war upon your son ; the army is losing ground ; either kill your
son yourself, or else win the kingdom back for him ! "

At once the Elephant stroked the child with his trunk, and lifted him
upon his own head ; then making moan and lamentation he took him down
and laid him in his mother's arms, and with the words — " I will master
the king of Kosala ! " he went forth hastily.

Then the courtiers put his armour and caparison upon him, and

No. 156. 17

unlocked the city gate, and escorted Lini tliitlier. The Elephant einerginji;
trumpeted, and frightened all tlie host so that they ran away, and hroke
up the camp ; then seizing the king of Kosala by his topknot, he carried
him to the young prince, at whose feet he let him fall. Some rose to kill
him, but them the Elephant stayed ; and he let the captive king go with
this advice : " Be careful for the future, and be not presumptuous by
retison that our Prince is young."

After that, the power over all India fell into the Bodhisatta's own
hand, and not a foe was able to rise up against him. The Bodhisatta was
consecrated at the age of seven years, as King Winheart ; just was his
reign, and when he came to life's end he went to swell the hosts of
heaven.

When the Master had ended this discourse, having become perfectly en-
lightened, he repeated this couple of verses : —

"Prince Winheart took king Kosala, ill pleased with all he had;
By capturing the greedy king, he made his people glad."

"So any brother, strong in will, who to the Eefuge flies,
Who cherishes all good, and goes the way Nirvana lies.
By slow degrees will bring about destruction of all ties."

[23] And so the Master, bringing his teaching to a climax in the eternal Nirvana,
went on to declare the Truths, and then identitied the Birth : after the Truths,
this backsliding Brother was established in sainthood :-" She who now is
Mahamaya was then the mother; this backslider was the Elephant who took the
kingdom and handed it over to the child ; Sariputta was the father Elcpliant,
and I myself was the young Prince."

No. 157.

GUNA-JATAKA.

" The strong will always have their way" etc. — This was told l)y the Master
whilst at Jetavana, how Elder Ananda received a present of a thousand robes.

The Elder had been preaching to the ladies of the king of Kosala's palace as
described above in the Mahasara l>irth^

As he preached there in the manner described, [24] a thousand rol)es, worth
each a thousand pieces of money, were brought to the king. Of these the king

' No. 92, Compare CiilUivagga, xi. 1. 13 ff. (trans, iu S. B. K., iii. p. 382).

J. II. 2

18 Tlie Jdtaka. Book II.

gave five hundred to as many of his queens. The ladies put these aside,
and made them a present to our Elder, and then the next day in their old
ones went to the palace where the king took breakfast. The king remarked,
"1 gave you dresses worth a thousand pieces each. Why are you not
wearing them?" "My lord," said they, "we have given them to the Elder."
"Has Elder Ananda got them all?" he asked. They said, yes, he had. "The
Supreme Buddha," said he, "allows only three robes. Ananda is doing a little
trade in cloth, I suppose ! " He was angry with the Elder ; and after breakfast,
visited him in his cell, and after greeting, sat down, with these words : —
"Pray, Sir, do my ladies learn or listen to your preaching?"
"Yes", Sire; they learn what they ought, and what they ought to hear, they
hear."

"Oh, indeed. Do they only listen, or do they make you presents of upper-
garments or under-garments?"

"To-day, Sire, they have given me five hundred robes worth a thousand
pieces each."

"And you accepted them. Sir?"
"Yes, Sire, I did."

"Why, Sir, didn't the Master make some rule about three robes?"
"True, Sire, for every Brother three robes is the rule, speaking of what he
uses for himself. But no one is forbidden to accept what is offered ; and that is
why I took them — to give them to Brothers whose robes are worn out."

"But when these Brothers get them from you, what do they do with their old
ones?"

"Make them into a cloke."
"And what about the old cloke?"
"That they turn into a shirt."
"And the old shirt—?"
"That serves for a coverlet."

"The old coverlet?"— "Becomes a mat." [25] "The old mat?"— "A towel."
"And what about the old towel?"

" Sire, it is not permitted to waste the gifts of the faithful ; so they chop up
the old towel into bits, and mix the bits with clay, which they use for mortar
in building their houses."

"A gift, Sir, ought not to be destroyed, not even a towel."
"Well, Sir king, we destroy no gifts, but all are used somehow."
This conversation pleased the king so much, that he sent for the other five
hundred dresses which remained, and ga\e them to the Elder. Then, after
receiving his thanks, he greeted the Elder in solemn state, and went his way.

The Elder gave the first five hundred robes to Brothers whose robes were
worn out. But the number of his fellow priests was just five hundred. One of
these, a young Brother, was very useful to the Elder ; sweeping out his cell,
serving him with food and drink, giving him toothbrush and water for cleansing
his mouth, looking after the privies, living rooms, and sleeping rooms, and
doing iill that was needed for hand, foot, or back. To him, as his by right for all
his great service, the Elder gave all the five hundred robes which he had
received afterwards. The young Brother in his turn distributed them among
his fellow-students. These all cut them up, dyed them yellow as a kanikara^
flower; then drest therein they waited upon the Master, greeted him, and sat
down on one side. "Sir," they asked, "is it possible for a holy disciple who has
entered on the First Path to be a respecter of persons in his gifts?" "No,
Brothers, it is not possible for holy disciples to be resj^ecters of persons in
their gifts." " Sir, our spiritual Teacher, the Treasurer of the Faith, gave five
hundred robes, each worth a thousand pieces, to a young Brother ; and he
has divided them amongst us." "Brothers, in giving these Ananda was no
respecter of persons. [26] That young fellow was a very useful servant;
so he made the present to his own attendant for service' sake, for goodness'

1 Pterospermuin acerifolium.

No. 157. 19

sake, and by right, thinking that one good turn deserves another, and with
a wish to do what gratitmle demands. In former days, as now, wise men
acted on the principle that one good turn deserves another." And then, at their
request, he told them a story of the olden time.

Once upon a time, while Brahmadatta was king of Benares, the
Bodhisatta was a Lion living in a cave on the hills. One day he came out
from his lair and looked towards the mountain foot. Now all round
the foot of that mountain stretched a great piece of water. Upon some
ground that rose out of this was a quantity of soft green grass, growing
on the thick mud, and over this mud ran rabbits and deer and such light
creatures, eating of the grass. On that day, as usual, there was a deer
eating grass i;pon it.

" I'll have that deer ! " thought the Lion ; and with a lion's leap he
sprang from the hillside towards it. But the deer, frightened to death,
scampered away belling. The Lion could not stop his onset ; down on the
mud he fell, and sank in, so that he could not get out; and there he
remained seven days, his feet fixed like four posts, with not a morsel
to eat.

Then a Jackal, hunting for food, chanced to see him; and set off
running in high terror. But the Lion called out to him — "I say. Jackal,
don't run — here am I, caught fast in the mud. Please save me ! " Up
came the Jackal. "I could pull you out," says he, "but I much fear
that once out you might eat me." " Fear nothing, I won't eat you," says
the Lion. " On the contrary, I'll do you great service ; only get me out
somehow."

The Jackal, accepting this promise, worked away the mud around his
four feet, and the holes wherein his four feet were fixed he dug further
towards the water ; [27] then the water ran in, and made the mud soft.
Then he got underneath the Lion, saying — " Now, Sir, one great effort,"
making a loud noise and striking the Lion's belly with his head. The
Lion sti-ained every nei-ve, and scrambled out of the mud ; he stood on
dry land. After a moment's rest, he plunged in the lake, and washed and
scoured the mud from him. Then he killed a buffalo, and with his fangs
tore up its ilesh, of which he proffered some to the Jackal, saying, " Eat,
comrade !" and himself after the Jackal had done did eat too. After thi.s,
the Jackal took a piece in his mouth. "What's that fori" the Lion
asked. "For your humble servant my mate, who awaits me at liome."
"All right," says the Lion, taking a bit for his own mate. "Come,
comrade," says he again, "let us stay awhile on the mountain top, and
then go to the lady's house." So there they went, and the Lion fed the
she-jackal ; and after thev were lioth satisfied, said he, " Now I am going

2—2

20 The Jcitaka. Booh II.

to take care of you." So he conducted tliem to the phice where he dwelt,
and settled them in a cave near to the entrance of his own.

Ever after that, he and the Jackal used to go a-hunting together,
leaving their mates behind ; all kinds of creatures they would kill, and eat
to their hearts' content, and tlien bring back some for tht; two others.
And as time went on, the she-Jackal and the Lioness had each two cubs,
and they all lived happily together.

One day, a sudd(>n thought struck the Lioness. " My Lion seems very
fond of the Jackal and his mate and young ones. What if there be some-
tliing wrong between them ! That must be the cause why he is so fond of
them, I suppose. Well, 1 will plague her and frighten her, and get her
away from this place."

So when the Lion and the Jackal w^re away on the hunt, she plagued
and terrified the Jackal's mate, asking her why she stayed there, [28] why
she did not run away ? And her cubs frightened the young Jackals after
the same fashion. The she-Jackal told her mate what had been said.
"It is clear," said she, "that the Lion must have dropt a hint about us.
We have been here a long time ; and now he will be the death of us. Let
us go back to the place where we lived before ! "

On hearing this, the Jackal approached the Lion, with these words.
" Master, we have been here a long time. Those who stay too long outstay
their welcoine. While we are away, your Lioness scolds and terrifies my
mate, by asking why she stays, and telling her to begone ; your young
ones do the same to mine. If any one does not like a neighbour, he should
just bid him go, and send him about his business ; what is the use of all
this plaguing 1 " So saying, he repeated the first stanza :

"The strong will always have their way; it is their nature so to do;
Your mate roars loud ; and now I say I fear what once I trusted to."

[29] The Lion listened; then turning to his Lioness, "Wife," said he,
"you remember how once I was out hunting for a week, and then brought
back this Jackal and his mate with me?" •"Yes, I remember." "Well,
do you know why I stayed away all that week 1 " " No, Sir." " My wife,
in trying to catch a deer, I made a mistake, and stuck fast in the mud ;
there I stayed — for I could not get out — a whole week without food. My
life was saved by this Jackal. This my friend saved my life ! A friend
in need is a friend indeed, be he great or small. Never again must you
put a slight upon my conn-ade, or his wife, or his family." And then the
Lion repeated the second stanza :

"A friend who plays a friendly part, however small and weak he be.
He is my kinsman and my flesh and blood, a friend and comrade he;
Despise him not, my sharp-fanged mate! this Jackal saved my life for me,"

No. 157. 21

The Lioness, when she heard this tale, made her jn-ace wiih tlu; Jackal's
mate, and ever after lived at amity with her and her young ones. And
the young of the two pairs played together in their early days, and wljen
the parents died, [30] they did not break the bond of friendship, but
lived happily together as the old ones had lived before them. Indeed,
the friendship remained unbroken thi-ough seven generations.

When tlic ]\Iaster had ended this discourse, he dcclareil the Tnitlis and
identified the Birth : — (at the end of the Truths some cntei'cd on the Fii\st
Path, some on the Second, some on the Third, and some the Fourth :) — " Ananda
was the Jackal in those days, and the Lion was 1 myself."

No. 158.

SUHANU-JATAKA.

"Birds of a feather" etc. — This story the Master told whilst at Jetavana,
about two hot-tempered Brothers.

It happened that there were two Brothers, passionate, cruel, and violent, one
living at Jetavana and one in the country. Once the country Brother came to
Jetavana on some errand or other. The novices and young Brothers knew the
passionate nature of this man, so they led him to the cell of the other, all agog
to see them quarrel. No sooner did they sjiy one another, those two hot-
tempered men, than they ran into each other's arms, stroking and caressing
hands, and feet, and back !

The Brothers talked about it in the Hall of Truth. " Friend, these
passionate Brothers are cross, cruel, angry to every body else, but with each
other they are the best of friends, cordial and symi)athetic !" The Master
came in, asking what they sat there talking about \ They told him. Said he,
" This, Brothers, is not the only time that these men, who are cross, cruel, and
angry to all else, have shown themselves cordial, and friendly, and sympatlietic
to each other. It happened just so in olden days"; and so saying, he told an
old-world tale.

Once upon a time when Lrahmadatta w^as king of lienares, the
Bodhisatta was his do-all, a courtier who advised him on things temporal
and things spiritual. Now this king was of a somewhat covetous nature ;
[31] and he had a brute of a horse, named Mahasoua, or iiig Ciiestnut.

22 The Jdtaka. Book II.

Some horse-dealers from the north country brought down five hundred
horses ; and word was sent to the king that these horses had arrived.
Now heretofore the Bodhisatta had always asked the dealers to fix their
own price, and then paid it in full. But now the king, being displeased
with him, summoned another of his court, to whom he said,

" Friend, make the men name their price ; then let loose Big Chestnut
so that he goes amongst them ; make him bite them, and when they are
weak and wounded get the men to reduce their price."

*' Certainly," said the man ; and so he did.

The dealers in great dudgeon told the Bodhisatta whi^t this horse had
done.

"Have you not such another brute in ymir own city 1 " asked the
Bodhisatta. Yes, they said, there wa;^ one named Suhanu, Strongjaw,
aiid a fierce and savage brute he was. " Bring him with you the next
time you come," the Bodhisatta said ; and this they pi'omised to do.

So the next time they came this brute came with them. The king, on
hearing how the horse-dealers had arrived, opened his window to look at
the horses, and caused Chestnut to be let loose. Then as the dealers saw
Chestnut coming, they let Strongjaw loose. No sooner had the two met,
than they stood still licking each other all over !

The king asked the Bodhisatta how it was. " Friend," said he, " when
these two rogue horses come across othei's, they are fierce, wild, and savage,
they bite them, and make them ill. But with each other — there they
stand, licking one another all over the body ! What's the reason of this 1 "
"The reason is," said the Bodhisatta, "that they are not dissimilar, but
like in nature and character." And he i*epeated this couple of verses :

" Birds of a feather flock together : Chestnut and Strongjaw both agree :
In scope and aim both are the same — there is no difference I can see."

[32] "Both savage are, and vicious both; both always bite their tether;.
So sin with sin, and vice with vice, must e'en agree together."

Then the Bodhisatta went on to warn the king against excessive
covetise, and the spoiling of other men's goods ; and fixing the value, he
made him pay the proper price. The dealers received the due value, and
went away well satisfied ; and the king, abiding by the Bodhisatta's
admonition, at last passed away to fare according to his deeds.

When the Master had ended this discourse, he identified the Birth: "The
bad Brothers were then these two horses, Ananda was the king, and I was the
wise counsellor."

No. 159. 23

No. 159.

MOllA-JATAKA.

[33] ''There he rises, king all-seeing" etc. This story the ^faster told at
Jetavana about a backsliding Brother. This Brother \v;us led l)y some others
before the Master, who asked, " Is it true, Brothei-, as I hear, that you have
backslidden?" "Yes, Sir.'' "What have you seen that should make you do
so?" "A woman drest up in magniticent attire." Then said the Master, " What
wonder that womankind should troul)le the wits of a man like you ! Even wise
men, who for .seven hundred years have done no sin, on hearing a woman's voice
have tran.sgressed in a moment; even the holy become impure; even they who
have attained the highest honour have thus come to di.sgrace— how much more
the unholy !" and he told a story of the olden time.

Once upon a time, when Brahmadatta was king of Benares, the Bodhi-
satta came into this world as a Peacock. The egg w-hich contained him
had a shell as yellow as a kaiiikara bud ; and when he broke the shell, he
became a Golden Peacock, fair and lovely, with beautiful red lines under
his wings. To preserve his life, he traversed three ranges of hills, and in
the fourth he settled, on a plateau of a golden hill in Dandaka. When
day dawned, as he sat upon the hill, watching the sun rise, he composed
a Brahma spell to preserve himself safe in his own feeding-ground, the
charm beginning " There he rises " : —

"There he rises, king all-seeing.
Making all things Uriglit with his golden light.

Thee I worship, glorious being,
Making all things bright with thy golden light,
Keep me safe, I pray,
Through the coming day."

[34] Worshipping the sun on this wise by the rerse here recited, ho
repeats another in worship of the Buddhas who have passed away, and all
their virtues :

"All saints, the righteous, wise in holy lore,
The.se do I honour, and their aid implore :
All honour to the wise, to wisdom honour be,
To freedom, and to all that freedom has made free."

Uttering this charm to keep himself from harm, the Peacock went
a-feeding '.

^ This line of the text is metrical in tliu I'ali.

24 The Jataka. Book 11.

[35] So after flying about all day, he came back at even and sat on the
hilltop to see the sun go down ; then as he meditated, he uttered another
spell to preserve himself and keep off evil, the one beginning " Tliere he
sets " :—

"There he sets, the king all-seeing,
He that makes all bright with his golden light.

Thee I worship, glorious being.
Making all things bright with thy golden light.
Through the night, as through the day,
Keep me safe, I pray.

"All saints, the righteous, wise in holy lore.
These do I honour and their aid implore :
All honour to the wise, to wisdom honour be.
To freedom, and to all that freedom has made free."

Uttering this charm to keep himself from harm, the Peacock fell
a-sleeping '.

[36] Now thei-e was a savage who lived in a certain village of wild
huntsmen, near Benares. Wandering about among the Himalaya hills he
noticed the Bodhisatta perched upon the golden hill of Dandaka, and
told it to his son.

It so befel that on a day one of the wives of the king of Benares,
Khema by name, saw in a dream a golden peacock holding a religious
discourse. This she told to the king, saying that she longed to hear
the discourse of the golden peacock. The king asked his courtiers
about it; and the courtiers said, "The Brahmins will be sure to know."
The Brahmins said : " Yes, there are golden peacocks." When asked,
where 1 they replied, " The hunters will be sure to know." The king
called the hunters together and asked them. Then this hunter answered,
"O lord king, there is a golden hill in Dandaka; and there a golden
peacock lives." " Then bring it here — kill it not, but just take it alive."

The hunter set snares in the peacock's feeding-ground. But even
when the peacock stepped upon it, the snare would not close. This the
hunter tried for seven years, but catch him he could not ; and there
he died. And Queen Khema too died without obtaining her wish.

The king was wroth because his Queen had died for the sake of a
peacock. He caused au inscription to be made upon a golden plate to this
effect : " Among the Himalaya mountains is a golden hill iu Dandaka.
There lives a golden peacock ; and whoso eats of its flesh becomes ever
young and immortal." This he enclosed in a casket.

After his death, the next king read this inscription : and thought
he, " I will become ever young and immortal ; " so he sent another

^ This line of the text is metrical in the Pali.

No. 159. 25

hunter. Like the first, this huntei* failed to capture the peacock, and
died in the quest. In the same way the kiiigJoin was ruled hy six
successive kings.

Then a seventh arose, who also sent forth a hunter, 'i'lic hunter
observed that when the Golden Peacock came ipto the snare, it did not
shut to, [37] and also that he recited a charm before setting out in search
of food. Off he went to the marches, and caught a peahen, which he
trained to dance when he clapped his hands, and at snap of finger to utter
her cry. Then, taking her along with him, he set the snare, fi.ving its
uprights in the ground, early in the morning, before the peacock had
recited his charm. Then he made the peahen utter a cry. This unwonted
sound — the female's note — woke desire in the peacock's breast : leaving
his charm unsaid, he came towards her ; and was caught in the net.
Then the hunter took hold of him and conveyed him to the king of
Benares.

The king was delighted at the peacock's beauty ; and ordered a seat to
be placed for him. Sitting on the proffered seat, the Bodhisatta asked,
"Why did you have me caught, O king ] "

" Because they say all that eat of you become immortal and have
eternal youth. So I wish to gain youth eternal and immortality by
eating of you," said the king.

"So be it — granted that all who eat of me become innnortal and have
eternal youth. But that means that I must die ! "

"Of course it does," said the king.

" Well — and if I die, how can my flesh give immortality to those that
eat of it % "

"Your colour is golden; therefore (so it is said) those who eat your
flesh become young and live so for ever'."

"Sir," replied the bird, " thei-e is a very good reason for my golden
colour. Long ago, I held imperial sway over the whole world, reigning in
this very city; I kept the Five Connnandnients, and made all people of
the world keep the same. For that I was born again after death in the
World of the Thirty-Three Archangels ; there I lived out my life, but
in my next birth I Ijecame a peacock in consequence of some sin; however,
golden I became because I had aforetime kept the Commandments."

"What"? Incredible! You an imperial ruler, who kept the Com-
mandments ! born gold-coloured as the fruit of them ! A proof, prithee ! "

^ Perhaps because they are supposed to live as long as gold lasts. On the same
principle, pieces of jade are placed in the coffin of the Chinese, to preserve the soul of
the dead. Groot, in a work on Chinese religions, quotes a Chinese writer of the
4th century, who says: "He who swallows gold will exist as long as gold; he who
swallows jade will exist as long as jade ; " and recommends it for tlie living (cp. Groot,
Religioux Systems of China, i. pp. 271, 273).

26 The Jataka. Book II.

[38] " I have one, Sire."

"What is it 1"

" Well, Sire, when 1 was monarch, I used to pass thiough mid-air
seated in a jewelled car, which now lies buried in the earth beneath the
waters of the i-oyal lake. Dig it up from beneath the lake, and that shall
be my proof."

The king approved the plan; he caused the lake to be drained, and dug
out the chariot, and believed the Bodhisatta. Then the Bodhisatta
addressed him thus :

" Sire, except Nirvana, which is everlasting, all things else, being
composite in their nature, are unsubstantial, transient, and subject to
living and death." Discoursing on this theme he established the king in
keeping of the Commandments. Peace .^illed the king's heart; he be.stowed
his kingdom upon the Bodhisatta, and showed him the highest respect.
The Bodhisatta i-eturned the gift ; and after a few days' sojourn, he rose
up in the air, and flew back to the golden hill of Dandaka, with a
pai'ting word of advice — "O king, be careful!" And the king on his
part clave to the Bodhisatta's advice; and after giving alms and doing
good, passed away to fare according to his deeds.

This discourse ended, the Master declared the Truths, and identified the
Birth : — now after the Truths the backsliding Brother became a Saint : —
" Auanda was the king of those days, and I myself was the Golden Peacock."

No. 160.

VINiLAKA-JATAKA.

'■'■As yonder ling goes galloping" etc. — This story the Master told during a
sojourn in Veluvana, how Devadatta imitated the Buddha.

The two chief Disciples^ went to visitGayasIsa'^, where Devadatta imitated the
Buddha, and fell; the Elders then both returned, after delivering a discourse,
taking with them their own pupils. On arriving at Veluvana, the Master asked
them what Devadatta had done when he saw them 1 [39] " Sir," they said, " he

' Sariputta and Moggallana. See Cullavagga, vii. 4 (trans, in Vinaya Texts, iii.
256 ff.).

2 A mountain near Gaya in Behar. It is now called Brahmayoni (see Kajendralala
Mitra, Buddha Gay a, p. 2.3).

No. 160. 27

imitated the Buddha, and was utterly destroyed." The Ma.ster answered, " It is
not only now, Saripntta, that Devadatta came to dire destruction hy niiniickiii),'
me; it was just the same before." Then at tlic Polder's request, he told an old-
world tale.

Once upon a time, when Videha was reigning at Mithilfi in the realm
of Videha, the Bodhisatta became a son of his Queen Consort. He grew
up in due course, and was educated at Takkasila ; and on his father's
decease he inherited his kingdom.

At that time a certain king of the Golden Geese paired with a Crow
at the feeding-grounds, and to them was l)orn a son. He was like
neither mother nor father. All dingy blue-black he was, and accordingly
they gave him Dingy to his name. The Goose-king often visited liis
offspring; and he had besides two other sons, geese like himself. These
remarked that he often used to go to the regions where mankind do
frequent, and asked him what should be the reason, "My sons," said he,
" I have a mate there, a Crow, and she has given me a .son, whose name is
Dingy. He it is I go to visit." "Where do they livel" they iisked.
" On a palm-top near Mithila in the kingdom of Videha," describing the
spot. " Father," said they, "where men are, there is fear and peril. You
ought not to go there ; let us go and fetch him to you."

So they took a stick, and perched Dingy upon it ; then catching the
ends in their beaks, they flew over the city of Mithila.

At that moment King Videha chanced to be sitting in a magniticent
carriage drawn by a team of four milk-white thoroughbreds, as he made a
triumphal circuit of the city. Dingy saw him, and thought he — "What is
the difference between King Videha and me? He is riding in stite
around his capital in a chariot drawn by four white horses ; and I am
carried in a vehicle drawn by a pair of Geese." So as he passed through
the air he repeated the first stanza :

[40] "As yonder king goes galloping with his niilk-whitc four-in-hand,
Dingy has these, his pair of Geese, to bear him over tlie land I"

These words made the Geese angry. Their first thought was " Let us
drop him here, and leave him! " But then again they bethought them —
" What will our father say ! " So for fear of rebuke, they brought the
creature to their father, and recounted all that he had done. The father
grew angry when he heard it: "What!" said he, "are you my sons'
superior, that you make yourself master over them, and treat them like
horses in a carriage 1 You don't know your measure. This is no i)lace
for you ; get you back to your mother ! " And with this censure he
repeated the second stanza :

"Dingy, my dear, there's danger here; this is no })lace for you;
By village gates your mother waits — there you iiui.st hasten too."

The Jataka. Book II.

With this censure, he bade his sons convey the bird to the dunghill
outside the city of Mithila ; and so they did.

This lesson ended, the Master identified the Birth : "Devadatta in those days
was Dingy, the two Elders were the two young Geese, Ananda was the father
Goose, and 1 was king Videha myself."

No. 161.

INDASAMANAGOTTA-JATAKA.

[41] ''Friendship with evil,'' e^c— This is a story told by the Master while at
Jetavana, about a headstrong person; and the circumstances will be found in
the Vulture Birth ', of the Ninth Book. The Master said to this Brother— "In
olden days, as now, you were trampled to death by a mad elephant because you
were so headstrong and careless of wise men's advice." And he told the old story.

Once upon a time, while Brahmadatta was king of Benares, the
Bodhisatta was born of a brahmin family. On growing up he left his
worldly home and took to the religious life, and in time became the
leader of a company of five hundred anchorites, who all lived together in
the region of Himalaya.

Amongst these anchorites was a headstrong and unteachable person
named Inda.sanianagotta. He had a pet elephant. The Bodhisatta sent
for him when he found this out, and asked if he I'eally did keep a young
elephant 1 Yes, the man said, he had an elephant which had lost its dam.
"Well," the Bodhisatta said, "when elephants grow up they kill even
those who foster them ; so you had better not keep it any longer." "But
I can't live without him, my Teacher ! " was the reply, " Oh, well," said
the Bodhisatta, "you'll live to repent it."

Howbeit he still reared the creature, and by and bye it grew to an
immense size.

It happened once that the anchorites had all gone far afield to gather
roots and fruits in the forest, and they were absent for several days.
At the first breath of the south wind this elephant fell in a frenzy.

1 Gijjhajataka, No. 427.

No. 161. 29

"Destruction to tins hut!" thought lie, "I'll snuish the water-jar! I'll
overturn the stone bench ! I'll tear up the pallet ! I'll kill the licnnit,
and then off I'll go ! " So he sj)e(l into the jungle, ami waited watching
for their return.

The master came 6rst, [42] laden with food fo,r his pet. As soon as he
saw him, he hastened up, thinking all was well'. Out rushed tlie clt'iiliiiiit
from the thicket, and seizing him in his trunk, dashed him to the ground,
then with a blow on the head crushed the life out of him ; and madly
trumpeting, he scampered into the forest.

The other anchorites brought this news to the Bodhisatta. Said he,
" We should have no dealings with the bad ; " and then he repeated these
two verses : —

" Friendship with evil let the good eschew.
The good, who know what duty bids them do:

"They will work mischief, be it soon or late,
Even as the elephant his master slew."

" But if a kindred spii'it thou shalt see.
In virtue, wisdom, learning like to thee.

Choose such an one to be thy own true friend ;
Good friends and blessing go in company."

[43] In this way the Bodhisatta showed his band of anchorites that
it is well to be docile and not obstinate. Then he performed Inda.samana-
gotta's obsequies, and cultivating the Excellences, came at last into
Brahma's heaven.

After concluding this discourse, the Master identified the Birth : " This
unruly fellow was then Indasamanagotta, and I was myself the teacher of the
anchorite band."

No. 162.

SANTHAVA-JATAKA.

"Nothing is worse," p^c— This .story the Master told while dwelling at
Jetavana, about feeding the sacred fire. The circumstances are the .same a.s
those of the Nahguttha Birth related above-. The Brethren, on seeing those
who kept up this fire,' said to the Blessed One, "Sir, here are topknot ascetics
practising all .sorts of false asceticism. What's the good of it/" "There is no

1 Or, "with his usual Rreetins, or signal."

2 No. 144.

30 The Jataka. Book 11.

good in it," said the Master. " It has happened before that even wise men have
imagined some good in feeding the sacred fire, but after doing this for a long
time, have foutul out that there is no good in it, and have quenched it with
water, and beat it down, beat it down with sticks, never giving it so much as a
look afterwards."' Then he told them a story.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was born in a brahmin family. When he was aboiit sixteen
years old, his father and mother took his birth-fire' and spoke to him
thus : " Son, will you take your birth-fire into the woods, and worship the
fire there ; or will you learn the Three Vedas, settle down as a married
man, and live in the world?" Said he, "No worldly life for me: I will
worship my fire in the woodland, and go on the way to heaven." So
taking his birth-fire, he bade farewell to his parents, and entered the
fore.«t, where he lived in a hut made of branches and leaA'^es and did
worship to the fire.

One day he had been invited to some place whei-e he received a present
of rice and ghee. "This rice," thought he, "I will offer to Great Brahma."
[44] So he took home the rice, and made the fire blaze. Then with the
words, " With this rice I feed the sacred flame," he cast it upon the fire.
Scarce had this rice dropt upon it, all full of fat as it was — when a fierce
flame leapt up which set his hermitage alight. Then the brahmin hurried
away in terror, and sat down some distance ofi". "There should be no
dealings with the wicked," said he; "and so this fire has burnt the hut
which I made with so much trouble ! " And he repeated the first stanza : —

" Nothing is worse than evil company ;
I fed my fire with plenteous rice and ghee ;

And lo ! the hut which gave me such ado
To build it up, my fire has burnt for me."

"I've done with you now, false friend !" he added; and he poui'ed water
upon the fire, and beat it out with sticks, and then buried himself in the
mountains. There he came upon a black hind licking the faces of a lion,
a tiger, and a panther. This put it into his mind how there was nothing
better than good friends ; and therewith he repeated the second stanza: —

" Nothing is better than good company ;
Kind offices of friendship here I see;
[45] Behold the lion, tiger, and the pard —

The black hind licks the faces of all three."

1 Cp. vol. i. no. 01, and 144, init.\ a sacred lire was also kindled at a wedding, to
be used for sacrifice and constantly kept up (Manu, 3. 67). So too now, the Agni-hotri
in Kumaon begins fire-worship from the date of his marriage. The sacred fire of the
marriage altar is carried in a copper vessel to his fire-pit. It is always kept alight,
and from it must be kindled his funei-al pyre [North Indian Notea and Queries, iii. 284).

No. 1G2. 31

With these reflections the Boilhisatta plunged into the deptlis of tlic
mountains, and there he embraced the true religious lif(>, cultivating the
Faculties and the Attainments, until at his life's end he passe<l into
Brahma's heaven.

After delivering this discourse, the i\[aster identified the Birth: "In those
days I was the ascetic of the story."

No. 163.

SUSiMA-JATAKA.

^^ Five sco7-e black elephants," etc. — This story the Master told at Jetavana,
about arbitrary giving of alms.

We hear that at Savatthi, a family used sometimes to give alms to the
Buddha and his friends, sometimes they used to give to the heretics, or else the
givers would form themselves into companies, or again the people of one street
would club together, or the whole of the inhabitants would collect voluntary
offerings, and present them.

On this occasion all the inhabitants had made such a collection of all
necessaries; but counsels were divided, some demanding that this be given
to the heretics, some speaking for those who followed the Buddha. p]ach i)arty
stuck to their point, the disciples of the heretics voting for the heretics, and the
disciples of Buddha for Buddha's company. Then it was proposed to divide
upon the question, and accordingly they divided; those who were for the
Buddha were in the majority.

So their plan was followed, and the disciples of the heretics could not prevent
the gifts being offered to the Budtlha and his followers.

The citizens gave invitation to the Buddha's company ; for seven days they
set rich offsrings before them, and on the seventli gave over all the articles
they had collected. The Master returned thanks, [4G] after wliieli he in-
structed a host of people in the fruition of the Paths. Next ho returned to
Jetavana; and when his followers had done their duties, lie delivered a Buildha's
discourse standing before his scented chamber, into which he then retii-ed.

At evening time the Brethren talked tlie matter over together in the
Hall of Truth : "P'riend, how the heretics' di.sciples tried to prevent tliis from
coming to the saints! Yet they couldn't do it; all the collection of articles was
laid before the saints' own feet. Ah, how gi'eat is the Budilha's power!"
"What is this you are talking about now together?" a.sked the Master, coming
in. They told him. "Brethren," said he, "this is not the first time tiiat tlie
disciples of the heretics have tried to thwart an offering which sliould iiave U-en
made to me. They did the same before; but always tiiese articles have Ikxmi
finally laid at my feet." So saying, he told them a tale of long ago.

32 The Jataka. Book II.

Once upon a time there lived in Benares a king SusTma; and the
Bodhisatta was the son of his chaplain's lady. When he was sixteen years
old, his father died. The father while he lived was Master of the Ceremonies
in tlie king's elephant festivals. He alone had right to all the trappings
and appointments of the elephants which came into the place of festival.
By this means he gained as much as ten millions at each festival.

At the time of our story the season for an elephant festival came
round. And the Brahmins all flocked to the king, with these words:
" O great king ! the season for an elephant festival has come, and a
festival should be made. But this your chaplain's son is very young ;
he knows neither the three Vedas nor the lore of elephants^ Shall we
conduct the ceremony ? " To this the king consented.

Off went the Brahmins delighted. "Aha," said they, "we have
barred this lad from performing the festival. We shall do it oui'selves,
and keep the gains ! "

But the Bodhisatta's mother heard that in four days there was to be
an elephant festival. [47] "For seven generations," thought she, "we
have managed the elephant festivals from father to son. The old custom
will pass from us, and our wealth will all melt away ! " She wept and
wailed. " Why are you weeping ? " asked her son. She told him.
Said he — "Well, mother, shall I conduct the festivaH" "What, you,
sonny % You don't know the three Vedas or the elephant lore ; how can
you do it?" "When are they going to have the festival, mother?"
"Four days from now, my son." " Where can I find teachers who know
the three Vedas by heart, and all the elephant lore 1 " " Just such a
famous teacher, my son, lives in Takkasila, in the realm of Gandhara, two
thousand leagues away." "Mother," says he, "our hereditary right we
shall not lose. One day will take me to Takkasila ; one night will be
enough to teach me the three Vedas and the elephant lore ; on the
moiTOw I will joui'ney home ; and on the fourth day I will manage the
elephant festival. Weep no more ! " With these words he comforted his
mother.

Early next morning he broke his fast, and set out all alone for
Takkasila, which he reached in a single day. Then seeking out the
teacher, he greeted him and sat on one side.

" Where have you come from 1 " the teacher asked.

" From Benares, Teacher."

" To what end 1 "

"To learn from you the three Vedas and the elephant lore."

"Certainly, my son, you shall learn it."

^ An elephant trainer's manual, the hastisutram or hastifjikm, cf. Mallinatha,
Raghuv. vi. 27.

No. 163. 33

" But, Sir," said our Bodhisatfca, " my case is urgent." Then he
recounted the whole matter, adding, " In a single day T have traversed
a journey of two thousand leagues. Give me your time for this one
night only. Three days from now there is to be an Elephant festival ;
I will learn the whole after one lesson."

The Teacher consented. Then the lad washed his master's feet, and
laid before him a fee of a thousand pieces of money ; [48] he sat down
on one side, and learnt his lesson by heart ; as day broke, even as the
day broke, he finished the three Vedas and the Elephant Lore. " Is
there any more, Sir?" asked he. "No, my son, you have it all." "Sir,"
he went on, "in this book such a verse comes in too late, such another has
gone astray in the reading. This is the way to teach your pupils for the
future," and then he corrected his teacher's knowledge for him.

After an early meal he took his leave, and in a single day he was
back again in Benares, and greeting his mother. " Have you learnt your
lesson, my boy 1 " said she. He answered, yes ; and she was delighted to
hear it.

Next day, the festival of the elephants was prepared. A hundred
elephants were set in array, with golden trappings, golden flags, all
covered with a network of fine gold ; and all the palace courtyard was decked
out. There stood the Brahmins, in all their fine gala dress, thinking to
themselves, " Now we shall do the ceremony, we shall do it ! " Presently
came the king, in all his splendour, and with him the ornaments and other
things that were used.

The Bodhisatta, apparelled like a prince, at the head of his suite,
approached the king with these words.

" Is it really true, O great king, that you are going to rob me of my
right] Are you going to give other brahmins the managing of this
ceremony ? Have you said that you mean to give them the various
ornaments and vessels that are used ? " and he repeated the first stanza as
follows :

"Five score black elephants, with tusks all white
Are thine, in gold caparison bedight.

' To thee, and thee I give them ' — dost thou say.
Remembering my old ancestral right 1 "

[49] King Suslma, thus addressed, then repeated the second stanza : —

" Five score black elephants, with tusks all white,
Are mine, in gold, caparison bedight.

'To thee, and thee 1 give them' — so I say.
My lad, remembering thine ancestral right."

Then a thought struck the Bodhisatta ; and he said, " Sire, if you
do remember my ancient right and your ancient custom, why do you
neglect me and make others the masters of your festival t " " Why, I

J. II. 3

34 The Jdtaka. Booh II.

was told that you did not know the three Vedas or the Elephant
Lore, and that is why I have caused the festival to be managed by
others." " Very well, Sire. If there is one amongst all these brahmins
who can recite a portion of the Vedas or the Elephant Lore against
me, let him stand forward ! Not in all India is there one save me who
knows the three Vedas and the Elephant Lore for the ordering of an
Elephant festival ! " [50] Proiid as a lion's roar rang out the answer !
Not a brahmin durst rise and contend with him. So the Bodhisatta kept
his ancestral right, and conducted the ceremony ; and laden with riches,
he returned to his own home.

When the Master had ended this discourse, he declared the Truths, and
identified the Birth:— some entered on the First Path, some on the Second, some
the Third, and some the Fourth: — "Mahamaya was at that time my mother,
king Suddhodana was my father, Ananda was king Susima, Sariputta the
famous Teacher and I myself was the young Brahmin."

No. 164.

GIJJHA-JATAKA.

" A vulture sees a corpse" etc. — This story the Master told about a Brother
who had his mother to support. The circumstances will be related under the
Sama Birth i. The Master asked him whether he, a Brother, was really sup-
porting persons who were still living in the world. This the Brother admitted.
"How are they related to you?" the Master went on. "They are my parents,
Sir." " Excellent, excellent," the Master said ; and bade the Brethren not be
angry with this Brother. " Wise men of old," said he, " have done service even
to those who were not of kin to them ; but this man's task has been to support
his own parents." So saying, he told them this story of bygone days.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta came to life as a young Vulture on the Vulture Hill, and had
his mother and father to nourish.

1 No. 532 in Westergaard's Copenhagen Catalogue (Cat. Or. MSS. Bibl. Haun.) ;
not yet printed.

No. 164. 35

Once there came a great wind and rain. The Vultures could not hold
their own against it ; half frozen, they flew to Benares, and there near the
wall and near the ditch they sat, shivering with the cold.

A merchant of Benares was issuing from the city on his way to bathe,
when he spied these miserable Vultures. He got them together in a dry
place, made a fire, sent and brought them some cowflesh from the cattle's
l)urniug-place, and put some one to look after them.

When the storm fell, [51] our Vultures were all right and ilew ufl" at
once among the mountains. Without delay they met, and thus took
counsel together. "A Benares merchant has done us a good turn; and
one good tui'n deserves anothei', as the saying is': so after thi.s when any
of us finds a garment or an ornament it must be dropt in that merchant's
courtyard." So thenceforward if they ever noticed people drying their
clothes or finery in the sun, watching for an unwary moment, they snatched
them quickly, as hawks swoop on a bit of meat, and dropt them in the
merchant's yard. But he, whenever he observed that they were bringing
him anything, used to cause it to be laid aside.

They told the king how vultures were plundering the city. " Just
catch me one vulture," says the king, "and I will make them bring it all
back." So snares and gins were set everywhere ; our dutiful Vulture
was caught. They seized him with intent to bring him to the king. The
Merchant afoiesaid, on the way to wait upon his majesty, saw these people
walking along with the Vulture. He went in their company, for fear they
might hurt the Vulture.

They gave the Vulture to the king, who examined him.

" You rob our city, and carry off clothes and all sorts of things," he
began. — " Yes, Sire." — " Whom have they been given to 1 " — " A merchant
of Benares." — "Why?" — "Because he saved our lives, and they say one
good turn deserves another ; that is why we gave them to him."

"Vultures, they say," quoth the king, "can spy a corpse an hundred
leagues away ; and can't you see a trap set ready for you ? " And with
these words he repeated the first stanza :

" A vulture .sees a corpse that lies one hundred leagues away :
"When thou alightst upon a trap dost thou not see it, pray ? "

[52] The Vulture listened, then replied by repeating the second stanza :

"When life is coming to an end, and death's hour draws anigh,
Though you may come close up to it, nor trap nor snare you spy."

After this response of the Vulture, the king turned to our Merchant.
" Have all these things really been brought to you, then, by the Vultures?"

1 This seems to be another form of the " Grateful Beasts " incident which so often
occurs in folk-tales.

3—2

36 The Jdtaka. Book II,

" Yes, my lord." " Where are they ? " " My lord, they are all put away ;
each shall receive his own again : — only let this Vulture go ! " He had
his way ; the Vulture was set at liberty, and the Merchant returned all
the property to its owners.

This lesson ended, the Master declared the Truths, and identified the Birth :
— at the conclusion of the Truths the dutiful Brother was established in the
fruition of the First Path :— " Ananda was the king of those days ; Sariputta
was the Merchant ; and I myself was the Vulture that supported his parents."

No. 165.

NAKULA-JATAKA.

" Creature, your egg-horn enemy, ^' etc. — This story the Master told dimng a
sojom-n at Jetavana,' about two oflBcers who had a quarrel. The circumstances
have been given above in the Uraga Birth*. Here, as before, the Master said,
" This is not the first time. Brethren, these two nobles have been reconciled by
me ; in former times I reconciled them too." Then he told an old story.

Once on a time, when Brahmadatta was king of Benares, the Bodhi-
satta was born in a certain village as one of a brahmin family. When he
came of age, [53] he was educated at Takkasila ; then, renouncing the
world he became a recluse, cultivated the Faculties and the Attainments,
and dwelt in the region of Himalaya, living upon wild roots and fruits
which he picked up in his goings to and fro.

At the end of his cloistered walk lived a Mongoose in an ant-heap ;
and not far off, a Snake lived in a hollow tree. These two. Snake and
Mongoose, were perpetually quarrelling. The Bodhisatta preached to them
the misery of quarrels and the blessing of peace, and reconciled the two
together, saying, "You ought to cease your quarrelling and live together
at one."

When the Serpent was abroad, the Mongoose at the end of the walk
lay with his head out of the hole in his ant-hill, and his mouth open, and

1 Above, No. 154.

No. 165. 37

thus fell asleep, heavily drawing his breath in and out. The Bodliisatta
saw him sleeping there, and asking him, " Why, what are you afraid of? "
repeated the fii'st stanza :

" Creature \ your egg-born enemy a foithful friend is made:
Why sleep you there with teeth all bare I of what are you afraid ? "

"Father," said the Mongoose, "never despise a former enemy, but
always suspect him " : and he repeated the second stanza :

" Never despise an enemy nor ever trust a friend :
A fear that springs from luifeared things uproots and makes an end."

[54] " Fear not," replied the Bodhisatta. " I have persuaded the Snake
to do you no harm ; distrust him no more." With this advice, he
proceeded to cultivate the Four Excellences, and set his face toward
Brahma's heaven. And the others too passed away to fare hereafter
according to their deeds.

Then this lesson ended, the Master identified the Birth : " The two noblemen
were at that time Snake and Mongoose, and I was myself the ascetic. '''

No. 166.

UPASALHA-JATAKA.

^^ Fourteen thovmnd Upasdlhas" etc. — This story the Master told whilst at
Jetavana, about a brahmin named Upasalha, who was fastidious in the matter of
cemeteries.

This man, we learn, was rich and wealthy ; but, though he lived over against
the monastery, he showed no kindness to the Buddhas, being given to heresy.
But he had a son, wise and intelligent. When he was growing old, the man said
to his son, " Don't let my body be burnt in a cemetery where any outcast ctin
be burnt, but find some uncontaminated place to burn me in." " Father," said
the young fellow, " I know no cemetery fit to burn your body in. Good my
father, take the lead and yourself point out the place where 1 shall have you
burnt." So the brahmin consenting led his son out of the city to the top of
Vulture Peak, and then said he, " Here, my son, no outcast is ever burnt ; here
I would have you burn me." Then he began to descend the hill in his sou's
company.

On that day, in the evening, the Master was looking aroimd to see which of
his friends was ripe for Release, and perceived that this father and son were

^ Lit. ' 0 viviparous one.'

38 Tihe Jataka. Book II.

ready to enter upon the First Path. So he took their road, and came to the
hill-foot, like a hunter waiting for his quarry ; there he sat till they should come
down from the top. J)own they came, and noticed the Master. He gave
them greeting, and asked, " Where are you bound, brahmins i" The young man
told him their errand. "Come along, then," said the Master, "show me the
place your father pointed out." So he and they two together climbed up the
mountain. " Which place?" he asked. "Sir," said the lad, "the space between
these three hills is the one he showed me." [55] The Master said, " This is not
the first time, my lad, that your father has been nice in the matter of cemeteries ;
he was the same before. Nor is it now only that he has pointed you out this
place for his burning ; long ago he pointed out the very same place." And
at his request the Master told them a tale of long ago.

Once upon a time, in this very city of Rajagaha, lived this same
brahmin Upasalhaka^, and he had the very same son. At that period the
Bodhisatta had been born in a brahmin family of Magadha land ; and
when his education was finished, he embraced a religious life, cultivated the
Faculties and the Attainments, and lived a long time in the region of
Himalaya, plunged in mystic exaltation.

Once he left his hermitage on Vulture Peak to go buy salt and
seasoning. While he vi^as away, this brahmin spoke in just the same way
to his son, as now. The lad begged him to point out a proper place, and
he came and pointed out this very place. As he was descending, with his
son, he observed the Bodhisatta, and approached him, and the Bodhisatta
put the same question as I did just now, and received the son's answer.
"Ah," said he, "we'll see whether this place which your father has shown
you is contaminated or not," and made them go with him up the hill
again. "The space between these three hills," said the lad, "is pure."
"My lad," the Bodhisatta replied, "there is no end to the people who
have been burned in this very spot. Your own father, born a brahmin,
as now, in Bajagaha, and bearing the very same name of Upasalhaka,
has been burnt on this hill in fourteen thousand births. On the whole
earth there's not a spot to be found where a corpse has not been bui-nt,
which has not been a cemetery, which has not been covered with skulls."
This he discerned by the faculty of knowing all previous lives : and then
he repeated these two stanzas : — [56]

" Fourteen thousand Upasalhas have been burnt upon this spot,
Nor is there the wide world over any place where death is not.

"Where is kindness, truth, and justice, temperance and self-control,
There no death can find an entrance; thither hies each saintly soul."

1 This added suffix makes no practical difference in the word : it is often put on to
adjectives and substantives without affecting their meaning. But sometimes it has a
diminutive force.

No. 166. 39

When the Bodhisatta had thus discoursed to father and son, he
cultivated the Four Excellences and went liis way to Brahma's heaven.

Wlien this discourse wa-s ended,, the Master declared the Truths and identified
the Birth : — at the conclusion of the Truths father and son were established in the
Fruit of the First Path: — "The father and son were the same then .is they are
now, and the ascetic was I myself."

No. 167.

SAMIDDHI-JATAKA.

^^ Begging Brother, do you know," etc. — This story was told by the Master
whilst he was staying in Tapoda Park near Rajagaha, about Elder Samiddhi, or
Goodluck.

Once Father Goodluck had been wrestling in the spirit all night long. At
sunrise he bathed ; then he stood with his vmder garment on, holding the other
in his hand, as he dried his body, all yellow as gold. Like a golden statue
of exquisite workmanship he was, the i^erfection of beauty ; [57] and that is why
he was called Goodluck.

A daughter of the gods, seeing the Elder's sm-passing beauty, fell in love with
him, and addressed him thus. " You are young, Brother, and fresh, a mere
stripling, with black hair, bless you ! you have youth, you are lovely and
pleasant to the eyes. Why should a man like you turn religious without a little
enjoyment? Take your pleasm-e first, and then you shall become religious and
do what the hermits do!" He replied, "Nymph, at some time or other I must
die, and the time of my death I know not ; that time is hid from me. Therefore
in the freshness of my youth I will follow the solitary life, and make an end of
pain."

Finding she received no encouragement, the goddess at once vanished. The
Elder went and told his Master about it. Then the Master said, "Not now
alone, Goodluck, are you tempted by a nymph. In olden days, as now,
nymphs tempted ascetics." And then at his request the Master told an old-
world tale.

Once upon a time, when Brahmadatta was king in Benares, the
Bodhisatta became a brahmin's son in a village of Kasi. Coming of
years, he attained perfection in all his studies, and embraced the religious
life ; and he lived in Himalaya, hard by a natural lake, cultivating the
Faculties and the Attainments.

40 The Jdtaka. Booh II.

All night loiio; he had wrestled in the spirit ; and at sunrise he bathed
him, and with one bark garment on and the otlier in his hand, he stood,
letting the water dry off his body. At the moment a daughter of the
gods observed his perfect beauty, and fell in love with him. Tempting
him, she repeated this first stanza : —

"Begging brother, do you know
What of joy the world can show?
Now's the time — there is no other:
Pleasure first, then — begging brother!"

[58] The Bodhisatta listened to the nymph's address, and then
replied, declaring his set purpose, by repeating the second stanza : —

"The time is hid — I cannot know
When is the time that I must go :
Now is the time : there is no other :
So I am now a begging brother ^"

When the nymph heard the Bodhisatta's words, she vanished at once.

After this discourse the Master identified the Birth: "The nymph is the
same in both stories, and the hermit at that time was I myself."

No. 168.

SAKUNAGGHI-JATAKA.

"^ Quail tvas in his feeding-ground" etc. — This story the Master told at
Jetavana, about his meaning in the Bird Preaching^.

One day the Master called the Brethren, saying, "When you seek alms.
Brethren, keep each to your own district." And repeating that sutta from the
Mahayagga which suited the occasion, [59] he added, "But wait a moment: j
aforetime others even in the form of animals refused to keep to their own J

^ The commentator, in explaining this passage, adds another couplet :

"Life, sickness, death, the putting off the flesh, I

Ee-birth — these five are hidden in this world."

2 I have not been able to trace this Sakunovuda-sutta. Perhaps it refers to a
speech of the Buddha as a bird ; cp. Kukkurovudo i. p. 178 (Pali).

No. 168. 41

districts, and by jioachiiig on other people's preserves, they fell into the way of
their enemies, and then by their own intelligence and resource got free from the
hands of their enemies." With these words he related an old story.

Once upon a time, when Brahmadatta wa6 king in Benares, the
Bodhisatta came into the world as a young Quail. He got his food in
hopping about over the clods left after ploughing.

One day he thought he would leave his feeding ground and try
another ; so off he flew to the edge of a forest. As he picked up his food
there, a Falcon spied him, and attacking him fiercely, he caught him fast.

Held prisoner by this Falcon, our Quail made his moan : " Ah ! how
very unlucky I am ! how little sense I have ! I'm poaching on some one
else's preserves ! O that I had kept to my own place, where my fathera
were before me ! then this Falcon would have been no match for me,
I mean if he had come to tight ! "

"Why, Quailie," says the Falcon, "what's your own ground, where
your fathers fed before you ? "

" A ploughed field all covered with clods ! "

At this the Falcon, relaxing his strength, let go. " Off with you.
Quail ! You won't escape me, even there I "

The Quail flew back and perched on an immense clod, and there he
stood, calling — " Come along now, Falcon ! "

Straining every nerve, poising both wings, down swooped the Falcon
fiercely upon our Quail. " Here he comes with a vengeance ! " thought
the Quail; and as soon as he saw him in full career, just turned over and
let him strike full against the clod of earth. The Falcon could not stop
himself, and struck his breast against the earth ; this broke his heart,
and he fell dead with his eyes starting out of his head.

[60] When this tale had been told, the Master added, " Thus you see,
Brethren, how even animals fall into their enemies' hands by leaving their proper
place; but when they keep to it, they conquer their enemies. Therefore do
you take care not to leave your own place and intrude upon another's. O
Brethren, when people leave their own station Mara' finds a door, Mara gets a
foothold. What is foreign ground, Brethren, and what is the wrong place for a
Brother? I mean the Five Pleasures of Sense. What are these five? The
Lust of the Eye... [and so on].^ This, Brethren, is the wrong place for a
Brother." Then growing perfectly enlightened he repeated the first stanza : —

"A Quail was in his feeding ground, when, swooping from on high,
A Falcon came; but so it fell he came to death thereby."

^ Mara is Death, and is used by Buddha for the Evil One.

2 The passage is corrupt. We must read ' cakkhu-ddi-viiiueyd.'

42 The Jataka. Booh II.

When he had thus perished, out came the Quail, exclaiming, " I have
seen the back of my enemy ! " and perching upon his enemy's breast,
he gave voice to his exultation in the words of the second stanza : —

"Now I rejoice at my success: a clever plan I found
To rid uie of my eueuiy by keeping my own ground."

This discourse at an end, the Master declared the Truths and identified the
Birth: — At the conclusion of the Truths many Brethren were established in the
Paths or their Fruition :—" Devadatta was the Falcon of those days, and the
Quail was I myself."

No. 169.

ARAKA-JATAKA.

" The heart that boundless pity feels,^^ etc. — This story the Master told at
Jetavana, about the Scripture on Lovingkindness.

On one occasion the Master thus addressed the Brotherhood : " Brethren,
charity practised with all devotion of thought, [61] meditated upon, increased,
made a vehicle of progress, made your one object, practised, well begun, may be
expected to produce Eleven Blessings i, What are these eleven? Happy he
sleeps and happy he awakes ; he sees no bad dreams ; men love him ; spirits
guard him ; fire, poison, and sword come not near him ; quickly he becomes
absorbed in mind; his look grows calm; he dies undismayed; without need of
further wisdom he goes to Brahma's heaven. Charity, Brethren, practised with
renunciation of one's wishes " — and so forth — " may be expected to produce these
Eleven Blessings. Praising the Charity which holds these Eleven Blessings,
Brethren, a Brother ought to show kindness to all creatures, whether expressly
commanded or not, he should be a friend to the friendly, aye a friend to the
unfriendly, and a friend to the indifferent : thus to all without distinction,
whether expressly bidden or not, he should show Charity : he should show
sympathy with joy and sorrow and practise eqvianimity ; he should do his work
by means of the Four Excellences. By so doing he will go to Brahma's heaven
even without Path or Fruit. Wise men of old by cultivating charity for seven
years, have dwelt in Brahma's heaven seven ages, each with its one period to
wax and one to wane-." And he told them a story of the past.

1 The Eleven Blessings are discussed in the Questions of Milinda, iv. 4. 16 (trans,
in the S. B. E., i. p. 279).

2 See Childers, Diet. p. 185 h. The belief still lives. Two gentlemen who visitea
the Chief of Chinese Lamaism and the High Priest of Buddhism in Pekin, in 1890,
talked with them over the decline of Buddhism in this age. Both admitted it, the

No. 1G9. 43

Once upon a time, in a former age, the Bodliisatta was born in a
brahmin's family. When he grew up, he forsook his lusts and embraced
the religious life, and attained the Four Excellences. His name was
Araka, and he became a Teacher, and lived in Himalaya region, with a
large body of followers. Admonishing his band of sages, he said, "A
recluse must show Charity, sympathetic must he be both in joy and
sorrow, and full of equanimity ; for this thought of charity attainetl V)y
resolve prepares him for Brahma's heaven." And explaining the blessing
of charity, he repeated these verses : —

"The heart that boundless pity feels for all things that have birth,
In heaven above, in realms below, and on this middle earth,

"Filled full of pity infinite, infinite charity.
In such a heart nought narrow or confined can ever be."

[62] Thus did the Bodliisatta discourse to his pupils on the practice
of chai'ity and its blessings. And without a moment's interruj)tion
of his mystic trance, he was born in the heaven of Brahma, and for
seven ages, each with his time to wax and wane, he came no more to
this world.

After finishing this discourse, the Master identified the Birtli : " The band of
sages of that time are now the Buddha's followers ; and I myself am he that was
the Teacher Araka."

No. 170.

KAKANTAKA-JATAKA.

[63] This Kakantaka Birth will be given below in the Maha-Ummagga Birth '.

Buddhist attributing it to want of government support, whilo the Lama thought it
was because this is a waning period in religion ; but as the wa.\iug follows the waning
be looked forward to a revival. {Baptist Mii<siouary Herald, 1890.)
^ No. 538 in Westergaard's Catalogue.

44 The Jataka. Book II.

No. 171.

kalyana-dhamma-jataka\

" 0 king, when people hail us," etc. — This story the Master told in Jetavana,
about a deaf mother-in-law.

It is said that there was a squire in Savatthi, one of the faith, a true believer,
who had fled to the Three Refuges, endowed with the Five Virtues. One day he
set out to listen to the Master at Jetavana, bearing jalenteous ghee and condiments
of all sorts, flowers, perfumes, etc. At the same time, his wife's mother started
to visit her daughter, and brought a present of solid food and gruel. She was a
little hard of hearing.

After dinner — one feels a little drowsy after a meal — she said, by way of
keeping herself awake — " Well, and does your husband live happily with you ?
do you agree together?" " Why, mother, what a thing to ask ! you could hardly
find a holy hermit who is so good and virtuous as he ! " The good woman did
not quite take in what her daughter said, but she caught the word — " Hermit "
and cries she — " 0 dear, why has your husband turned hermit ! " and a great
to-do she made. Everybody who lived in that house heard it, and cried, "News —
the squire has turned hermit ! " People heard the noise, and a crowd gathered
at the door to find out what it was. "The squire who lives here has turned
hermit ! " was all they heard.

Our Squire listened to the Buddha's sermon, then left the monastery to
return to the city. Midway a man met him, who cried — " Why, master, they
do say you've tm-ned hermit, and all your family and servants are crying at
home!" [64] Then these thoughts passed through his mind. "People say I
have turned hermit when I have done nothing of the kind. A lucky speech
must not be neglected ; this day a hermit I must be." Then and there he
turned right round, and went back to the Master. " You paid your visit to the
Buddha," the Master said, "and went away. What brings you back here again?"
The man told him about it, adding, " A lucky speech. Sir, must not be neglected.
So hei'e I am, and I wish to become a hermit." Then he received the lesser and
the greater orders, and lived a good life ; and very soon he attained to sainthood.

The story got known amongst the community. One day they were discussing
it all together in the Hall of Truth, on this fashion : " I say, friend. Squire
So-and-so took orders because he said ' a lucky speech must never be neglected,'
and now he has attained to sainthood ! " The Master came in and wanted to
know what it was they were talking about. They told him. Said he, " Brethren,
wise men in days long past also entered the Brotherhood because they said that
a lucky speech must never be neglected ; " and then he told them a story of olden
days.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta came into the world as a rich merchant's son ; and when he
grew up and his father died he took his father's place.

Once he had gone to pay his respects to the king : and his mother-in-
law came on a visit to her daugliter. She was a little hard of hearing,
and all liappened just as it has happened now. The husband was on

^ No. 20 in Jataka-Mala : (Jresthi-jutaka.

No. 171. 45

bis way back from paying his respects to the king, when he was met by a
man, who said, "They say you have turned hermit, and there's such a
hullabaloo in your house ! " The Bodhisatta, thinking that lucky words
must never be neglected, tuined right round and went back to the king.
The king asked what brought him back again.^ " My lord," said he,
"all my people are bewailing me, as I am told, because I have turned
hermit, when I have done nothing of the kind. But lucky words must
not be neglected, and a hermit I will be. I crave your permission to
become a hermit ! " And he explained the circumstances by the following
verses : [65]

"O king, when people hail ils by the name
Of holy, we must make our acts the same:

We must not waver nor fall short of it;
We must take up the yoke for very shame.

"0 king, this name has been bestowed on me:
To-day they cry how holy I must be :

Therefore I would a hermit live and die;
I have no taste for joy and revelry."

Thus did the Bodhisatta ask the king's leave to embrace the religious
life. Then he went away to the Himalayas, and becoming an ascetic he
cultivated the Faculties and the Attainments and at last came to Brahma's
heaven.

The Master, having ended this discourse, identified the Birth : " Ananda was
king in those days, and I myself was the rich Benares merchant."

No. 172.

DADDARA-JATAKA^

" Who is it itnth a mighty cry, etc.^' — This is a story which the Master told at
Jetavana about one Kokalika. At this time we hear that there were a number
of very learned Brethren in the district of Manosila, who spoke out like young
lions, loud enough to bring down the heavenly Ganges^, [66] while reciting pa.ssages
of scripture before the Community. As they recited their texts, Kokalika (not
knowing what an empty fool he showed himself) thought he would like to do the
same. So he went about among the Brethren, not however taking the Name
upon him, but saying, "They don't ask me to recite a piece of scriptm-e. If

1 FauRb(f)ll, Five Jdtakas, p. 45 (not translated) ; below, Nos. 188 and 189.
■- The Milky Way. See the Introd. Story to No. 1, above.

46 The Jataha. Booh 11.

they were to ask me, I would do it." All the Community got to know of it ;
and they thought they would try him. " Friend Kokalika," said they, " give
the Community a recital of .some .scriptures to-day." To this he agreed, not
knowing his folly ; that day he would recite before the Community.

He first partook of gruel made to his liking, ate some food, and had some
of his favourite soup. At sundown the gong sounded for sermon time ; all the
community gathered together. The 'yellow robe' which he put on was blue as
a bluebell ; his outer robe was pure white. Thus clad, he entered the meeting,
greeted the Elders, stepped up to a Preaching Seat under a grand jewelled
pavilion, holding an elegantly carved fan, and sat down, ready to begin his
recitation. But just at that moment beads of sweat began to start out all over
him, and he felt ashamed. The first verse of the first stanza he repeated ; but
what came next he could not think. So rising from the seat in confusion, he
passed out through the meeting, and sought his own cell. Some one else, a real
scholar, recited the Scripture. After that all the Brethren knew how empty he
was.

One day the Brethren fell a talking of it in the Hall of Truth : " Friend, it
was not easy to see formerly how empty Kokalika is ; but now he has given
tongue of his own accord, and shown it." The Master entered, and asked what
they were discussing together. They told him. He said — " Brethren, this is
not the first time Kokalika has betrayed himself by his voice ; the very same
thing happened before;" and then he told them an old-world tale.

Once upon a time, when Brahmadatta was reigning in Benares, the
Bodhisatta was born as a young Lion, [67] and was the king of many
lions. With a suite of lions he dwelt in Silver Cave. Near by was a
Jackal, living in another cave.

One day, after a shower of rain, all the Lions were together at the
entrance of their leader's cave, roaring loudly and gambolling about as
lions use. As they were thus roaring and playing, the Jackal too lifted
up his voice. " Here's this Jackal, giving tongue along with us ! " said
the Lions ; they felt ashamed, and were silent. When they all fell silent,
the Bodhisatta's cub asked him this question. " Father, all these Lions
that were roaring and playing about have fallen silent for very shame on
hearing yon creature. What creature is it that betrays itself thus by its
voice 1 " and he repeated the first stanza :

" Who is it with a mighty cry makes Daddara resound ?
Who is it. Lord of Beasts ? and why has he no welcome found ? "

At his son's words the old Lion repeated the second stanza :

" The Jackal, of all beasts most vile, 'tis he that makes that soimd :
The Lions loathe his baseness, while they sit in silence round."

" Brethren," the Master added, " 'tis not the first time Kokalika has betrayed
himself by his voice ; it was just the same before ;" and bringing his discourse to
an end, he identified the Birth : "At that time Kokalika was the Jackal, Rahula
was the young lion, and I was myself the Lion king."

No. 173.

MAKKATA-JATAKA.

[68] ^^ Father, see! a poor old fellow" e^f.— This story the Master told whilst
staying in Jetavana, about a rogue. — The circumstances will be explained in the
Uddala Birth i, Book xiv. Here too the Master said, "Brethren, not this once
only has the fellow turned out a rogue ; in days of yore, when he wms a monkey,
he played tricks for the sake of a fire." And lie t(jld a talc of days long gone by.

Once iipon a time, when Brahmadatta was reigning in Benares, the
Bodhisatta was born in a brahmin family in a village of Kasi. When he
came of years, he received his education at Takkasila, and settled down in
life.

His lady in time boi*e him a son ; and when the child could just run
to and fro, she died. The husband performed her obsequies, and then,
said he, " What is home to me now 1 I and my son will live the life of
hermits." Leaving his friends and kindred in tears, he took the lad to
the Himalaya, became a religious anchorite, and lived on the fruits and
roots which the forest yielded.

On a day during the rainy season, when there had been a downpour,
he kindled some sticks, and lay down on a pallet, warming himself at the
fii-e. And his son sat beside him chafing his feet.

Now a wild Monkey, miserable with cold, spied the fire in the leaf-hut
of our hermit. " Now," thought he, " suppose I go in : they'll cry out
Monkey ! Monkey ! and beat me back : I shan't get a chance of warming
myself. — I have it ! " he cined. " I'll get an ascetic's dress, and get inside
by a trick ! " So he put on the bark dress of a dead ascetic, lifted his
basket and crooked stick, and took his stand by the hut door, where he
crouched down beside a palm ti'ee. The lad saw him, and cried to his
father (not knowing he was a monkey) *' Here's an old hernut, sure
enough, miserably cold, come to warm himself at the fire." [69] Then lie
addressed his father in the words of the first stanza, begging him to let
the poor fellow in to warm himself :

" Father, see ! a poor old fellow huddled by a palmtree there !
Here we have a hut to live in ; let us give the man a share."

J No. 487.

■

48 The Jdtaka. Book II.

When the Bodhisatta heard this, up he got and went to the door.
But when he saw the creature was only a monkey, he said, " My son,
men have no such face as that ; 'tis a monkey, and he must not be asked
in liere." Then he repeated the second stanza :

" He would but defile our dwelling if he came inside the door ;
Such a face — 'tis easy telling — no good brahmin, ever bore."

The Bodhisatta seized a brand, crying — " What do you want there ? " —
threw it at him, and drove him away. Mr Monkey dropt his bark
garments, sprang up a tree, and buried himself in the forest.

Then the Bodhisatta cultivated the Four Excellences until he came
unto Brahma's heaven.

When the Master had ended this discourse, he identified the Birth : " This
tricky Brother was the Monkey of those days ; Rahula^ was the hermit's son, and
I myself was the hermit."

No. 174.

DtJBHIYA-MAKKATA-JATAKA.

[VO] "Plenty of tuater" etc. — This story the Master told in his sojourn at
Veluvana, about Devadatta. One day it happened that the Brethren were
talking in the Hall of Truth about Devadatta's ingratitude and treachery to his
friends, when the Master broke in, " Not this once only, Brethren, has Devadatta
been ungrateful and treacherous to his own friends. He was just the same
before." Then he told them an old story.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was born into a brahmin family in a certain Kasi village, and
when he grew of age, married and settled down. Now in those days there
was a certain deep well by the highway in Kasi-land, which had no way

^ Gotama Buddha's son.

No. 174. 49

down to it. The people who passed by that way, to win merit, nsod to
draw water by a long rope and a bucket, and till a trough for the animals ;
thus they gave the animals water to drink. All around lay a mighty
forest, wherein troops of monkeys dwelt.

It happened by a chance that for two or th^-ee days the supply of
water ceased which wayfarers used to draw ; and the creatures could get
nothing to drink. A Monkey, tormented with thirst, walked up and
down by the well looking for water.

Now the Bodhisatta came that way on some errand, drew water for
himself, drank it, and washed his hands ; then he noticed our Monkey.
Seeing how thii'sty he was, the traveller drew water from the well and
tilled the trough for him. Then he sat down under a tree, to see what
the creature would do.

The Monkey drank, sat down near, and pulled a monkey-gi'irnace, to
frighten the Bodhisatta. " Ah, you bad monkey ! " said he, at this — " when
you were thirsty and miserable, [71] I gave you plenty of water; and now
you make monkey-faces at me. Well, well, help a rascal and you waste
your pains." And he repeated the fii'st stanza :

" Plenty of water did I give to you
When you were chafing hot and thirsty too :

Now full of mischief you sit chattering, —
With wicked people best have nought to do."

Then this spite-friend monkey replied, " I suppose you think that's all
I can do. Now I'll drop something on your head before I go." Then,
repeating the second stanza, he went on —

" A well-conducted monkey who did ever hear or see ?
I leave my droppings on your head ; for such our manners be."

As soon as he heard this the Bodhisatta got up to go. But at the very
instant this Monkey from the branch where he sat dropt it like a festoon
upon his head ; and then made off into the forest shrieking. The
Bodhisatta washed, and went his way.

[72] When the Master had ended this discourse, after saying " It is not only
now that Devadatta is so, but in former days also he would not acknowledge a
kindness which I showed him," he identified the Birth : " Devadatta was the
Monkey then, and the bralunin was I myself."

J. II.

50 The Jdtaha. Book II.

No. 175.

ADICCUPATTHANA-JATAKA.

" There is no tribe" etc. — This is a story told by the Master in Jetavana,
about a rogue.

Once upon a time, when Brahmadatta was reigning in Benares, the
Bodhisatta was born in a brahmin family of Kasi. Coming of years, he
went to Takkasila, and there completed his education. Then he embraced
the religious life, cultivated the Faculties and the Attainments, and
becoming the preceptor of a large band of pupils he spent his life in
Himalaya.

There for a long time he abode ; until once having to buy salt and
seasoning, he came down from the highlands to a border village, where he
stayed in a leaf-hut. When they were absent seeking alms, a mischievous
monkey used to enter the hermitage, and turn everything upside down,
spill the water out of the jars, smash the jugs, and finish by making a mess
in the cell where the fire was.

The rains over, the anchorites thought of returning, and took leave of
the villagers; "for now," they thought, "the flowers and fruit are ripen-
ing on the mountains." " To-morrow," was the answer, " we will come to
your dwelling with our alms; you shall eat befoi*e you go." So next day
they brought thither plenty of food, solid and liquid. The monkey thought
to himself, " I'll trick these people and cajole them into giving me some
food too." So he put on the air of a holy man seeking alms, [73] and
close by the anchorites he stood, worshipping the sun. When the people
saw him. they thought, " Holy are they who live with the holy," and
repeated the first stanza :

"There is no tribe of animals but hath its virtuous one:
See how this wretched monkey here stands worshipping the sun ! "

After this fashion the people praised our monkey's virtues. But the
Bodhisatta, observing it, replied, "You don't know the ways of a mis-
chievous monkey, or you would not praise one who little deserves praise ; "
adding the second stanza :

"You praise this creature's character because you know him not;
He has defiled the sacred fire, and broke each waterpot."

No. 175. 51

When the people heard what a rascally monkey it was, seizing sticks
and clods they pelted him, and gave their alms to the Brethren. The
sages returned to Himalaya ; and without once interrupting their mystic
ecstasy they came at last to Brahma's heaven.

At the end of this discourse, the Master identified the Birth : " This hypocrite
was in those days the Monkey ; the Buddha's followers were the company of
sages; and their leader was I myself."

No. 176.

KALAYA-MUTTHI-JATAKA.

[74] " A foolish monkey^'' etc. — This story the Master told at Jetavana, about
a king of Kosala.

One rainy season, disaffection broke out on his borders. The troops stationed
there, after two or three battles in which they failed to conquer their adversaries,
sent a message to the king. Spite of the season, spite of the rains he took the
field, and encamped before Jetavana Park. Then he began to ponder. '"Tis a
bad season for an expedition ; every crevice and hollow is full of water ; the road
is heavy : I'll go visit the Master. He will be sure to ask ' whither away' ; then
I'll tell him. It is not only in things of the future life that our Master protects
me, but he protects in the things which we now see. So if my going is not to
prosper, he will say ' It is a bad time to go, Sire' ; but if I am to prosper, he will
say nothing." So into the Park he came, and after greeting the Master sat down
on one side.

"Whence come you, O King," asked the Master, "at this unsca-sonable
hour?" "Sir," he replied, "I am on my way to quell a border rising; and I
come first to bid you farewell." To this the Master said, " So it happened before,
that mighty monarchs, before setting out for war, have listened to tlie word of
the wise, and turned back from an unseasonable expedition." Then, at the
king's request, he told an old story.

Once upon a time, when Brahmadatta was reigning in Benares, he
had a Councillor who was his right-hand man and gave him advice in
things spiritual and temporal. There was a lising on the frontier, and the

4—2

52 The Jdtaka. Booh II.

troops there stationed sent the king a letter. The king started, rainy-
season though it was, and formed a camp in his park. The Bodhisatta
stood before the king. At that moment the people had steamed some peas
for the horses, and poured them out into a trough. One of the monkeys
that lived in the park jumped down from a tree, filled his mouth and hands
with the peas, then up again, and sitting down in the tree he began to eat.
As he ate, one pea fell from his hand upon the ground. Down dropped
at once all the peas from his hands and mouth, [75] and down from the
tree he came, to hunt for the lost pea. But that pea he could not find ;
so he climbed up his tree again, and sat still, very glum, looking like
some one who had lost a thousand in some lawsuit.

The king observed how the monkey had done, and pointed it out to
the Bodhisatta. "Friend, what do you think of that?" he asked. To
which the Bodhisatta made answer : " King, this is what fools of little
wit are wont to do ; they spend a pound to win a penny ; " and he went
on to repeat the fii'st stanza :

"A foolish monkey, living in the trees,
0 king, when both his hands were full of peas.

Has thrown them all away to look for one :
There is no wisdom, Sire, in such as these."

Then the Bodhisatta approached the king, and addressing him again,
repeated the second stanza :

"Such are we, O mighty monarch, such all those that greedy be;
Losing much to gain a little, like the monkey and the pea."

[76j On hearing this address the king turned and went straight back
to Benares. And the outlaws hearing that the king had set forth from
his capital to make mincemeat of his enemies, hurried away from the
borders.

At the time when this story was told, the outlaws ran away in just the same
fashion. The king, after listening to the Master's utterances, rose and took his
leave, and went back to Savatthi.

The Master, after this discourse was at an end, identified the Birth : "In
those days Auanda was the king, and the wise councillor was I myself."

No. 177. 53

No. 177.

TINDUKA-JATAKA.

"All around us see them stand" e^c— This is a story told by the Master
whilst at Jetavana, about perfect knowledge. As iu the Mahabodhi Birth ', and
the Ummagga Birth-, on heai'ing his own knowledge praised, ho remarked,
" Not this once only is the Buddha wise, but wise he Wiis before and fertile in all
resource;" and told the followmg old story.

Once upon a time, when Brahmadatta was king iu Benares, the
Bodhisatta was born as a Monkey, and with a tioop of eighty thousand
monkeys he lived in Himalaya. Not far off was a village, sometimes
inhabited and sometimes empty. And in the midst of this village was a
tinduka^ tree, with sweet fruit, covered with twigs and branches. When
the place was empty, all the monkeys used to go thither and eat the
fruit.

Once, in the fruit time, the village was full of people, a bamboo
palisade set about it, and the gates guarded. And this tree [77] stood
with all its boughs bending beneath the weight of the fruit. The monkeys
began to wonder: "There's such and such a village, where we used to get
fruit to eat. I wonder has that tree fruit upon it or no ; are the people
there or no 1 " At last they sent a scout monkey to spy. He found that
thei'e was fruit on the tree, and the village was crammed with people.
When the monkeys heard that thei'e was fruit on the tree, they determined
to get that sweet fruit to eat; and waxing bold, a ci'owd of them went and
told their chief. The chief asked was the village full or empty ; full,
they said. " Then you must not go," said he, " because men are very
deceitful." " But, Sire, we'll go at midnight, when everybody is fast
asleep, and then eat ! " So this great company obtained leave of their
chief, and came down from the mountains, and waited on a great rock
hard by until the people retired to rest ; in the middle watch, when people
were asleep, they climbed the tree and began eating of the fruit.

A man had to get up in the night for some necessary purpose ; he went
out into the village, and there he saw the monkeys. At once he gave the
alarm ; out the people came, armed with bow and quiver, or holding any

1 No. 528.

• No. 538 (Westergaard).

^ Diospyros Embryopteiis (Childers).

54 Th,e Jdtaha. Book II.

sort of weapon that came to hand, sticks, or lumps of earth, and sur-
rounded the tree ; " when dawn comes," thought they, " we have them ! "

The eighty thousand monkeys saw these people, and were scared to
death. Thought they, " No help have we but our Chief only ; " so to
him they came, and recited the first stanza :

"All around us see them stand, warriors armed with bow and quiver,
All around us, sword in hand: who is there who can deliver?"

[78] At this the monkey Chief answered : " Fear not ; human beings
have plenty to do. It is the middle watch now ; thex'e they stand,
thinking — ' We'll kill them ! ' but we will find some other business to
hinder this business of theirs." And to console the Monkeys he repeated
the second stanza :

"Men have many things to do; something will disperse the meeting;
See what still remains for you ; eat, while fruit is left for eating."

The Great Being comforted the monkey troop. If they had not had
this crumb of comfort they would have broken their hearts and perished.
When the Great Being had consoled the monkeys, he cried, " Assemble all
the monkeys together ! " But in assembling them, thei-e was one they
could not find, his nephew, a monkey named Senaka. So they told him
that Senaka was not among the troop. " If Senaka is not here," said he,
"have no fear; he will find a way to help you."

Now at the time when the troop sallied forth, Senaka had been asleep.
Later he awoke, and could not see any body about. So he followed their
tracks, and by and bye he saw all the people hastening up. " Some danger
for our troop," thought he. Just then he spied, in a hut on the outskirts
of the village, an old woman, fast asleep, before a lighted fire. And
making as though he were a village child going out to the fields, Senaka
seized a firebrand, [79] and standing well to windward, set light to the
village. Then did every man leave the monkeys, and hurried up to
quench the fire. So the monkeys scampered away, and each brought one
fruit for Senaka.

When this discourse came to an end, the Master identified the Birth :
" Mahanama Sakka was the nephew Senaka of those days ; Buddha's followers
were the monkey troop ; and I myself was their Chief"

No. 178. 55

No. 178.

KACCHAPA-JATAKA.

" Here loas I born," etc. — This story the Master told in Jetavana, how a man
got rid of malarial

It is said that malarial fever once broke out in a family of Savatthi. The
parents said to their son: "Don't stay in this house, son; make a hole in the
wall and escape somewhere, and save your life-. Then come back again — in
this place a great hoard is buried ; dig it up, and restore the family fortunes,
and a happy life to you!" The young fellow did as he was bid; he l)r()ke
through the wall, and made his escape. When his complaint was cured, he
retiu-ned aud dug the treasure u}), with which he set up his household.

One day, laden with oil and ghee, clothes and raiment, and other offerings, he
repaired to Jetavana, and greeted the Master, and took his seat. The Master
entered into converse with him. "We hear," said he, "that you had cholera in
your house. How did you escape it?" He told the Master all about it. Said he,
" In days of yore, as now, friend layman, when danger arose, there were people
who were too fond of home to leave it, and they perished thereby ; while those
who were not too fond of it, but departed elsewhere, saved themselves alive."
And then at his request the Master told an old-world story.

Once on a time, when Brahmadatta was reigning in Benares, the
Bodhisatta was born in a village as a potter's son. He plied the potter's
trade, and had a wife and family to support.

At that time there lay a great natural lake close by the great river of
Benares. When there was much water, river and lake were one ; but
when the water was low, [80] they were apart. Now fish and toi-toises
know by instinct when the year will be rainy and when there will be a
drought. So at the time of our story the fish and tortoises which lived
in that lake knew there would be a drought ; and when the two were one
water, they swam out of the lake into the river. But there was one
Tortoise that would not go into the river, because, said he, "here I was
bom, and here I have grown up, and here is my parents' home : leave it I
cannot ! "

1 ahivutarof/o occurs in the Comm. on Ther'tgdthu (P. T. S. 1893), p. 120, line 20,
but no hint as to its meaning is given. The word should mean, " snake-wind-disease,"
perhaps malarial fever, which e.g. in the Terai is believed to be due to snake's breath.
Or is it possible that ahi, which may mean the navel, could here be the bowels, and
some such disease as cholera be meant ?

2 It is noteworthy that here the same means is used to outwit the spirit of disease
as is often taken to outwit the ghosts of the dead ; who might be supposed to guard the
door, but not the parts of the house where there was no outlet.

56 Tlie Jataha. Book II.

Then in the hot season the water all dried up. He dug a hole and
buried himself, just in the place where the Bodhisatta was used to come
for clay. There the Bodhisatta came to get some clay ; with a big spade
he dug down, till he cracked the tortoise' shell, turning him out on the
ground as though he were a large piece of clay. In his agony the creature
thought, " Here I am, dying, all because I was too fond of my home to
leave it ! " and in the words of these verses following he made his
moan : —

" Here was I born, and here I lived ; my refuge was the clay ;
And now the clay has played me false in a most grievous way ;
Thee, thee I call, 0 Bhaggava ^ ; hear what I have to say !

" Go where thou canst find happiness, where'er the place may be ;
Forest or village, there the wise both home and birthplace see ;
Go where there's life; nor stay at home for death to master thee."

[81] So he went on and on, talking to the Bodhisatta, till he died.
The Bodhisatta picked him up, and collecting all the villagers addressed
them thus : " Look at this tortoise. When the other fish and tortoises
went into the great river, he was too fond of home to go with them,
and buried himself in the place where I get my clay. Then as I was
digging for clay, 1 broke his shell with my big spade, and turned him out
on the ground in the belief that he was a large lump of clay. Then he
called to mind what he had done, lamented his fate in two verses of
poetry, and expired. So you see he came to his end because he was too
fond of his home. Take care not to be like this tortoise. Don't say to
yourselves, ' I have sight, I have hearing, I have smell, I have taste, I
have touch, I have a son, I have a daughter, I have numbers of men
and maids for my service, I have precious gold ' ; do not cleave to these
things with craving and desire. Each being passes through three stages
of existence-." Thus did he exliort the crowd with all a Buddha's skill.
The discourse was bruited abroad all over India, and for full seven
thousand years it was remembered. All the crowd abode by his exhor-
tation ; and gave alms and did good until at last they went to swell the
hosts of heaven.

W^en the Master had made an end, he declared the Truths, and identified
the Birth : — at the conclusion of the Truths the young man was established in the
Fruit of the First Path : — saying, " Ananda was then the Tortoise, and the Potter
was I myself."

^ "Addressing the potter." Schol.

^ World of Sense, World of Form, World of formless Existence.

No. 179. 57

No. 179.

SATADHAMMA-JATAKA.

[82] " What a trifle^" etc. —This story the Master told while sojourning in
Jetavana, about the twenty-one unlawful ways of earning a livelihood.

At one time there were a great many I'jrethren who used to get a living
by being physicians, or runners, doing errands on foot, exchanging alms for alms',
and the like, the twenty-one unlawful callings. All this will be set forth in the
Silketa Birth-. When the Master found out that they got their living thus, he
said, "Now there are a great many Brethren who get their living in inilawful
■ways. Those who get their living thus will not escape birth as golilins or
disembodied spirits ; they will become beasts of burden ; they will Ije V)orii in
hell ; for their benefit and blessing it is necessary to hold a discourse which bears
its own moral clear and plain." So he summoned the Community together, and
said, "Brethren, you must not win your necessaries by the onc-and-twcnty
unlawful methods. Food won unlawfully is like a piece of redhot iron, like
a deadly poison. These unlawful methods are blamed and rebuked by disciples
of all Buddhas and Pacceka-Buddhas. For those who eat food gained by
unlawful means there is no laughter and no joy. Food got in this way, in my
religion, is like the leavings of one of the lowest caste. To partake of it, for a
disciple of the Religion of the Good, is like partaking of the leavings of the vilest
of mankind." And with these words, he told an old-world story.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was born as the son of a man of the lowest caste. When he
grew up, he took the road for some purpose, taking for his provision some
rice grains in a basket.

At that time there was a young fellow in Benares, named Satadhamma.
He was the son of a magnifico, a Northern brahmin. He also took
the road for some purpose, but neither rice grains nor basket had he.
The two met upon the highway. Said the young brahmin to the other,
"What caste are you of?" He replied, "Of the lowest. And what are
you?" [83] "Oh, I am a Northern brahmin." "All right, let us journey
together;" and so together they fared along. Breakfast time came.
The Bodhisatta sat down where there was some nice water, and washed
his hands, and opened his basket. "Will you have some?" said lie.
" Tut, tut," says the other, " I want none, you low fellow." " All right,"

1 The offence meant is giving a share of alms on one day, and receiving the like
the next day, to save the trouble of seeking alms daily.
'^ No. 237, which however only refers to no. 08.

58 The Jataka. Book II.

says the Bodhisatta. Careful to waste none, he put as much as he wanted
in a leaf apart from the rest, fastened up his basket, and ate. Then he
took a drink of water, washed his hands and feet, and picked up the rest of
his rice and food. " Come along, youug Sir," says he, and they started
off again on their journey.

All day they tramped along ; and at evening they both had a bath in
some nice water. When they came out, the Bodhisatta sat down in a
nice place, undid his parcel, and began to eat. This time he did not oflPer
the other a share. The young gentleman was tired with walking all day,
and hungry to the bottom of his soul ; there he stood, looking on, and
thinking, " If he offers me any, I'll take it." But the other ate away
without a word. "This low fellow," thought the young man, "eats every
scrap without a word. Well, I'll beg a piece ; I can throw away the
outside, which is defiled, and eat the rest." And so he did; he ate what
was left. As soon as he had eaten, he thought — " How I have disgraced
my birth, my clan, my family ! Why, I have eaten the leavings of a
low born churl ! " Keen indeed was his remorse ; he threw up the food,
and blood came with it. "Oh, what a wicked deed I have done," he
wept, "all for the sake of a trifle!" and he went on in the words of the
first stanza : [84]

" What a trifle ! and his leavings ! given too against his will !
And I am a highborn brahmin! and the stuff has made me ill!"

Thus did the young gentleman make his lamentation ; adding, " Why
did I do such a wicked thing just for life's sake?" He plunged into the
jungle, and never let any eye see him again, but there he died forlorn.

When this story was ended, the Master repeated, "Just as the young
brahmin. Brethren, after eating the leavings of a low-caste man, found that
neither laughter nor joy was for him, because he had taken improper food ;
so whosoever has embraced this salvation, and gains a livelihood by unlawful
means, when he eats the food and supports his life in any way that is blamed
and disapproved by the Buddha, will tind that there is no laughter and no joy
for him." Then, becoming perfectly enlightened, he repeated the second stanza : —

" He that lives by being wicked, he that cares not if he sins,
Like the brahmin in the story, has no joy of what he wins."

[85] When this discourse was concluded, the Master declared the Truths and
identified the Birth : — at the conclusion of the Truths many Brethi'en entered
upon the Paths and the Fruit thereof : — saying, " At the time of the story 1 was
the low-caste man."

No. 180. 59

No. 180.

DUDDADA-JATAKA.

" Tis hard to do as good men do" etc. — This story the Master tokl whilst in
Jetavana, about alms given in common. Two friends at Savatthi, yoiuig men ot
good position, made a collection, providing all the necessaries to give the Buddha
and his followers. They invited them all, provided bounty for seven days, and
on the seventh presented them with all their requisites. The eldest of these
saluted the ]\Iaster, and said, sitting beside liim, "Sir, amongst the givers some
gave much and some gave little; but let it bear much fruit tor all alike." Then
he offered the gift. The Master's reply was : " In giving these things to the
Buddha and his followers, you, my lay friends, have done a great deed. lu days
of old wise men gave their bounty thus, and thus offered their gifts." Then at
his request he told a story.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was born into a brahmin family of Kasi. When he grew up,
he was thoroughly educated at Takkasila; after which he renounced the
world, and took up the religious life, and with a band of disciples went to
live in Himalaya. There he lived a long time.

Once having need to procure salt and seasoning, he went on pilgrimage
through the countiy-side, and in coui-se of it he arrived at Benares.
There he settled in the king's park ; and on the following morning he
and his company went a-begging to some village outside the gates. The
people gave him alms. Next day he sought alms in the city. The people
were all glad to give him their alms. They clubbed together and made
a collection ; and provided plenty for the band of anchorites. After the
presentation their spokesman offered his gift with the same words as
above. The Bodhisatta replied, " Friend, where faith ^ is, no gift is small."
And he returned his thanks in these verses following : [86]

'"Tis hard to do as good men do, to give as they can give,
Bad men can hardly imitate the life which good men live.

"And so, when good and evil go to pass away from earth.
The bad are born in hell below, in heaven the good have birth."

This was his thanksgiving. He remained in the place for the four
months of the rains, and then returned to Himalaya ; where he practised
all the modes of holy meditation, and without a single interruption
continued in them until he joined the hosts of heaven.

When this discourse came to an end the Master identified the Birth : " At
that time," said he, "the Buddha's company was the body of ascetics, and I
myself was their leader."

1 Citta-pasddo.

60 Tlie Jataka. Booh II.

No. 181.

ASADISA- JATAKA*.

" Prince Peerless, skilled in archers^ craft" etc. — This story the Mastei' told at
Jetavana, about the Great Renunciation. The Master said, " Not now alone,
Brethren, has the Tathagata made the Great Renunciation ; in other days he
also renounced the white parasol of royalty, and did the same." And he told a
story of the past.

[87] Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was conceived as the son of the Queen Consort. She was
safely delivered ; and on his nameday they gave him the name of Asadisa-
Kumara, Prince Peerless. About the time he was able to walk, the
Queen conceived one who was also to be a wise being. She was safely
delivered, and on the nameday they called the babe Brahmadatta-Kumara,
or Prince Heaven-sent.

When Prince Peerless was sixteen, he went to Tnkkasila for his
education. There at the feet of a world-famed teacher he learnt the Three
Vedas and the Eighteen Accomplishments ; in the science of archery he
was peerless ; then he returned to Benares.

When the king was on his deathbed he commanded that Prince Peerless
should be king in his stead, and Prince Brahmadatta heir apparent. Then
he died ; after which the kingship was offered to Peerless, who refused,
saying that he cared not for it. So they consecrated Brahmadatta to be
king by sprinkling him. Peerless cared nothing for glory, and wanted
nothing.

While the younger brother ruled, Peerless lived in all royal state.
The slaves came and slandered him to his brother; " Prince Peerless wants
to be king ! " said they. Brahmadatta believed them, and allowed himself
to be deceived ; he sent some men to take Peerless prisoner.

One of Prince Peex-less' attendants told him what was afoot. He
waxed angry with his brothei*, and went away into another country.
When he was arrived there, he sent in woi-d to the king that an archer
was come, and awaited him. "What wages does he ask?" the king
enquired. "A hundred thousand a year." "Good," said the king; "let
him enter,"

1 Hardy, Manual of Buddhism, 114. The latter part of the story is given very
briefly in Mahdvastu 2. 82 — -3, Caraksepana Jataka. It is figured on the Bharhut Stupa,
see Cunningham, p. 70, and plate xxvii. 13 ; and on the Sanchi Tope, see Fergusson,
Tree and Serpent Worship, pi. xxxvi. p. 181.

No. 181. 61

Peerless came into the presence, and stood waiting. "Are you the
archer 1 " asked the king. " Yes, Sii-e." " Very well, I take yon into my
service." After that Peerless remained in the service of this king.
[88] But the old archers were annoyed at the wage which was given him ;
"Too much," they grumbled.

One day it so happened that the king went out into his i)ark. There,
at foot of a mango tree, where a screen had been })ut up before a certain
stone seat of ceremony, he reclined upon a magnificent couch. He happened
to look up, and there right at the treetop he saw a cluster of mango fruit.
" It is too high to climb for," thought he ; so summoning his archers, he
asked them whether they could cut off yon cluster with an arrow, and
bring it down for him. "Oh," said they, "that is not much for us to do.
But your majesty has seen our skill often enough. The newcomer is so
much better paid than we, that perhaps you might make him bring down
the fruit."

Then the king sent for Peerless, and asked him if he could do it.
" Oh yes, your Majesty, if I may choose my position." " What position
do you want?" "The place where your couch stands." The king had
the couch removed, and gave place.

Peerless had no bow in his hand ; he used to carry it underneath his
body-cloth ; so he must needs have a screen. The king ordered a screen
to be brought and spread for liim, and our archer went in. He doffed the
white cloth which he wore over all, and put on a red cloth next his skin ;
then he fastened his girdle, and donned a red waistcloth. From a bag he
took out a sword in pieces, which he put together and girt on his left side.
Next he put on a mailcoat of gold, fastened his bow-case over his back,
and took out his great ramshorn bow, made in several pieces, which he
fitted together, fixed the bowstring, red as coral ; put a turban upon his
head ; twirling the arrow with his nails, he threw open the screen and
came out, looking like a serpent prince just emerging from the riven
ground. He went to the place of shooting, arrow set to bow, and then
put this question to the king. " Your Majesty," said he, " am I to bring
this fruit down with an upward shot, [89] or by dropping the arrow
upon if?"

" My son," said the king, " I have often seen a mark brought down by
the upward shot, but never one taken in the fall. You had better make
the shaft fall on it."

"Your Majesty," said the archer, "this arrow will Hy high. Up to
the heaven of the Four Great Kings it will fly, and then return of itself.
You must please be patient till it returns." The king promised. Then
the archer said again, " Your Majesty, this arrow in its upshot will pierce
the stalk exactly in the middle: and when it comes down, it will not
swerve a hair's-breadth either way, but hit the same spot to a nicety, and

62 The Jataka. Book II.

bring down the cluster with it." Then he sped the arrow forth swiftly.
As the arrow went up it pierced the exact centre of the mango stalk. By
the time the archer knew his arrow had reached the place of the Four
Great Kings, he let fly another arrow with greater speed than the first.
This struck the feather of the first arrow, and turned it back ; then itself
went up as far as the heaven of the Thirty-three Archangels. There the
deities caught and kept it.

The sound of the falling arrow as it cleft the air was as the sound of
a thunderbolt. " What is that noise ? " asked every man. " That is the
arrow falling," our archer replied. The bystanders were all frightened to
death, for fear the arrow should fall on them ; but Peerless comforted
them. "Fear nothing," said he, "and I will see that it does not fall on
the earth." Down came the arrow, not a hairbreadth out either way, but
neatly cut through the stalk of the mango cluster. The archer caught the
arrow in one hand and the fruit in the other, so that they should not fall
upon the ground. " We never saw such a thing before ! " cried the
onlookers, at this marvel. [90] How they praised the great man ! how
they cheered and clapped and snapped their fingers, thousands of kerchiefs
waving in the air ! In their joy and delight the courtiers gave presents
to Peerless amounting to ten millions of money. And the king too
showered gifts and honours upon him like rain.

While the Bodhisatta was receiving such glory and honour at the
hands of this king, seven kings, who knew that there was no Prince
Peerless in Benares, drew a leaguer around the city, and summoned its
king to fi;^ht or yield. The king was frightened out of his life. " Where is
my brother ? " he asked. " He is in the service of a neighbouring king,"
was the reply. " If my dear brother does not come," said he, " I am a
dead man. Go, fall at his feet in my name, appease him, bring him
hither !" His messengers came and did their errand. Peerless took
leave of his master, and returned to Benares. He comforted his brother
and bade him fear nothing ; then scratched ' a message upon an arrow to
this effect: "I, Prince Peerless, am returned. I mean to kill you all with
one arrow which I will shoot at you. Let those who care for life make
their escape." This he shot so that it fell upon the very middle of a
golden dish, from which the seven kings were eating together. When
they read the writing they all fled, half-dead with fright.

Thus did our Prince put to flight seven kings, without shedding even
so much blood as a little fly might drink ; then, looking upon his younger
brother, he renounced his lusts, and forsook the world, cultivated the
Faculties and the Attainments, and at his life's end came to Brahma's
heaven.

' In the Mahavastu it is wrapt round it (2. p. 82. 14, parircthitvd) ; so in Hardy.

No. 181. 03

[91] "And this is the way," said the Master, "that Prince Peerless routed
seven kings and won the battle ; after which he took up the religious life."
Then becoming perfectly enlightened he uttered these two verses :

" Prince Peerless, skilled in archers' craft, a doughty chief was he ;
Swift as the lightning sped his shaft great warriors' bane to be.

" Among his foes what havoc done ! yet hurt; he not a soul ;
He saved his brother; and he won the grace of self-control."

[92] When the Master had ended this discourse, he identified the Birth:
" Auanda was then the younger brother, and I was myself the elder."

No. 182.

SAMGAMAVACARA-JATAKA.

" 0 Elephant, a hero thou," etc. — This story the Master told while staying at
Jetavana, about Elder Nanda.

The Master, on his first return to Kapila city, had received into the
Community Prince Nanda, his younger brother, and after returned to Savatthi
and stayed there. Now Father Nanda, remembering how as he was leaving his
home, after taking the Bowl, in the Master's company, Janapadakalyi'viil was
looking out of a window, with her hair half combed, and she said — " Why,
Prince Nanda is off with the Master! — Come back soon, dear lord!"- re-
membering this, I say, grew downcast and despondent, yellower and yellower,
and the veins stood knotted over his skin.

When the Master learnt of this, he thought, "What if I could establish
Nanda in sainthood!" To Nanda's cell he went, and sat on the seat which was
oflfered him. "Well, Nanda," he asked, "are you content with our tejxching?"
"Sir," replied Nanda, "I am in love with JanapadakalyanT, and I am not content."
"Have you been on pilgrimage in the Himalaya, Nanda?" "No, Sir, not yet."
"Then we will go." "But, Sir, I have no miraculous power; how can I go?"
" I will take you, Nanda." So saying, the Master took him by the hand, and
thus passed through the air.

On the way they passed over a burnt field. There, upon the charred stump of
a tree, with nose and tail half gone, hair scorched off, and hide a cinder, nothing
but skin, all covered with blood, sat a she-monkey. " Do you see that monkey,
Nanda?" the Master asked. "Yes, Sir." "Take a good look at her," .said he.
Then he pointed out, stretching over sixty leagues, the uplands of Manosila, the
seven great lakes, Anotatta and the rest, the five great rivers, the whole
Himalaya highlands, with the magnificent hills named of Gold, of Silver, and of
Gems, and hundreds of other lovely spots. Next he asked, " Nanda, have you
ever seen the abode of the Thirty-three Archangels?" [93] "No, Sir, never,"
was the reply. " Come along, Nanda," said he, " and I will show you the abode
of the Thirty-three." Therewith he brought him to the Yellowstone Throne i, and
made him sit on it. Sakka, king of the gods in two heavens, came with his host

1 The throne of Sakka (Indra).

64 The Jataha. Booh II.

of gods, gave greeting and sat down on one side. His handmaids to the number
of twenty-five million, and five hundred nymphs with doves' feet, came and
made greeting, then sat down on one side. The Master made Nanda look at
these five hundred nym{)hs again and again, with desire after them. " Nanda,"
said he, "do you see these dove's-foot nymphs ? " "Yes, Sir." "Well, which is
prettiest — they or Janapadakalyani ? " " Oh, Sir ! as that wretched ape was in
com])arison with Janapadakalyani, so is she compared with these I " " Well,
Nanda, what are you going to do?" "How is it possible, Sir, to win these
nymphs?" "By living as an ascetic, Sir," said the Master, "one may win these
nymphs." The lad said, " If the Bles.sed One pledges his word that an ascetic
life will win these nymphs, an ascetic life I will lead." " Agreed, Nanda, I
pledge my word." " Well, Sir," said he, " don't let us make a long business of it.
Let us be off, and I will become an ascetic."

The IMastcr brought him to Jetavana back again. The Elder began to follow
the ascetic life.

The Master recoimted to Sariputta, the Captain of the Faith, how his younger
brother had made him pledge him.self in the midst of the gods in the heaven of
the Thirty-three about the nymphs. In the same manner, he told the story to
Elder Mahamoggallana, to Elder Mahakassapa, to Elder Anui'uddha, to Elder
Ananda, the Treasui'er of the Faith, eighty great disciples in all ; and then, one
after the other, he told it to the other Brethren. The Captain of the Faith,
Elder Sariputta, asked Elder Nanda, "Is it true, as I hear, friend, that you have
the Buddha's pledged word that you shall win the nymphs of the gods in the
heaven of the Thirty-three, by passing your life as an ascetic? Then," he went
on, " is not your holy life all bound up with womankind and lust ? If you live
chaste just for the sake of women, what is the difference between you and a
labourer who works for hire ?" [94] This saying quenched all the fire in him and
made him ashamed of himself. In the same way all the eighty chief disciples,
and all the rest of the Brethren, made this worthy father ashamed. "I have
been wrong," thought he ; in all shame and remorse, he screwed up his courage,
and set to work to develope his spiritual insight. Soon he attained to sainthood.
He came to the Master, and said, " Sir, I release the Blessed One from his
promise." The Master said, " If you have attained sainthood, Nanda, I am
thereby released from my promise."

When the Brethren heard of this, they began to talk it over in their Hall of
Truth. " How docile yon Elder Nanda is, to be sure ! Why, friend, one word
of advice awakened his sense of shame ; at once he began to live as an ascetic
and now he is a Saint!" The Master came in, and asked w^hat they were
talking about together. They told him. " Brethren," said he, " Nanda was
just as docile in former days as he is now ;" and then he told them a story.

Once upon a time when Brahmadatta was reigning in Benares, the
Bodhisatta was born as an elephant-trainer's son. When he grew up, he
was carefully taught all that pertains to the training of elephants. He
was in the service of a king who was an enemy to the king of Benares. He
trained this king's elephant of state to perfection.

The king determined to capture Benares. Moimting upon his state
elephant, he led a mighty host against Benares, and laid siege to it. Then
he sent a letter to the king of the city : " Fight, or yield ! " The king
chose to tight. Walls and gates, towers and battlements he manned with
a great host, and defied the foe.

The hostile king armed his state elephant, and clad himself in armour,
took a sharp goad in his hand, and drove his beast city-wards; "Now,"

No. 182. G5

said he, "I'll storm this city, and kill my enemy, and get his realms into
my hands ! " But at sight of the defendei*s, who cast boiling mud, and
stones from their catapults, and all kinds of missiles, the elephant was scared
out of his wits and would not come near the place. Thereupon up came
the trainer, crying, " Son, a hero like you is quite at home in the battle-
field ! [95] in such a place it is disgraceful to turii tail ! " And to encourage
his elephant, he uttered these two verses :

" 0 Elephant, a hero thou, whose home is in the field :
There stands the gate before thee now : why dost thou turn and yield 1

" Make liaste ! break through the iron bar, and beat the |)illars down !
Crash through the gatets, made fast for war, and enter in the town!"

The Elephant listened ; one word of advice was enough to turn him.
Winding his trunk about the shafts of the pillars, he tore them up like so
many toadstools : he beat against the gateway, broke down the bars, and
forcing his way through entered the city and won it for his king.

When the Master had finished this discourse, he identified the Birth : — " lu
those days Nanda was the Elephant, Ananda was the king, and the trainer was
I myself."

No. 183.

VALODAKA-JATAKA'.

'^This sorry draught,^' etc. — This story the Master told whilst at Jetavana,
about five hundred pei'sons who ate broken meat.

At Savatthi, we learn, were five hundred persons who had left the stumbling-
block of a worldly life to their sons and daughters, [96] and lived all together
sitting under the Master's preaching. Of these, some were in the First Path,
some in the Second, some in the Third: not a single one but had embraced
salvation. They that invited the Master invited these also. But they had five
hundred pages waiting upon them, to bring them toothbrushes, mouth-water,
and garlands of flowers ; these lads used to eat their broken meat. After their
meal, and a nap, they used to run down to the AciravatI, and on the river bank
they would wrestle like very Mallians'-, shouting all the time. But the Hve
hundred lay brethren were quiet, made very little noise, courted .solitude.

1 The introductory story is varied in Dhamiiuipada, Comm. p. 271.
- The MalHaiis were a tribe of professional wrestlers.

J. II. 5

66 The Jataka. Booh II.

The Master happened to hear the pages shouting. "What is that noise,
Ananda?" he asked. "The pages, who eat the broken meat," was the reply.
The Master said : " Ananda, this is not the only time these pages have fed
on broken meat, and made a great noise after it; they used to do the same
in the olden days ; and then too these lay biethren were just as quiet as they
are now." So saying, at his request, the ]\Iaster told a story of the past.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was born as the son of one of his courtiers, and became the
king's adviser in all things both temporal and spiritual. Word came to
the king of a revolt on the frontier. He ordered five hundred chargers
to be got ready, and an ai'my complete in its four parts'. With this he
set out, and quelled the rising, after which he returned to Benares.

When he came home, he gave order, " As the horses are tired, let
them have some juicy food, some grape-juice to drink." The steeds took
this delicious drink, then retired to their stables and stood quietly each in
his stall.

But there was a mass of leavings, with nearly all the goodness squeezed
out of it. The keepers asked the king what to do with that. "Knead it
up with water," was his command, " strain through a towel, and give it
to the donkeys who carry the horses' provender." This wretched stuff the
donkeys drank up. It maddened them, and they galloped about the palace
yard braying loudly.

From an open window the king saw the Bodhisatta, and called out to
him. [97] "Look there! how mad these donkeys are from that sorry
drink ! how they bray, how they caper ! But those fine thorobreds that
drank the strong liquor, they make no noise ; they are perfectly quiet, and
jump not at all. What is the meaning of this 1 " and he repeated the
fir.st stanza : —

"This sorry draught, the goodness all strained out 2,
Drives all these asses in a drunken rout :

The thorobreds, that drank the potent juice.
Stand silent, nor skip capering about."

And the Bodhisatta explained the matter in the second stanza : —

"The low-born churl, though he but taste and try.
Is frolicsome and drunken by and by :

He that is gentle keeps a steady brain
Even if he drain most potent liqiior dry."

When the king had listened to the Bodhisatta's answei', he had the
donkeys driven out of his courtyard. Then, abiding by the Bodhisatta's

^ Elephants, horse, chariots, infantry.
^ DJiammapada, p. 275.

No. 183. 67

advice, he gave alms and did good until he passed away to fai*e according
to his deserts.

When this discourse was ended, the Master identified the Birth as follows : —
" At that time these pages were the five hundred ai^ses, these lay brethren were
the five hundred thorobreds, Ananda was the king, and the wise courtier wji»s
I myself."

No. 184.

GIRIDANTA-JATAKA,

[98] " Thanh to the (/room" e^c— This story the Master told while staying in
Veluvana Park, about keeping bad company. The circumstances have been
already recounted under the Mahilamukha Jataka'. Again, as before, the Master
said : " In former days this Brother kept bad company just as he does now."
Then he told an old story.

Once upon a time, there was a king named Sama, the Black, reigning
in Benares. In those days the Bodhisatta was one of a courtier's family,
and grew up to be the king's temporal and spiritual adviser. Now the
king had a state horse named Pandava, and one Giridanta was his trainer,
a lame man. The horse used to watch him as he tramped on and on in
front, holding the halter ; and knowing him to be his trainer, imitated
him and limped too.

Somebody told the king how the horse was limping. The king sent
surgeons. They examined the horse, but found him perfectly sound ; and
so accordingly made report. Then the king sent the Bodhisatta. " Go,
friend," said he, "and find out all about it." He soon found out that the
horse was lame because he went about with a lame trainer. So he told
the king what it was. " It's a case of bad company," said he, and went on
to repeat the first stanza : —

"Thanks to the groom, poor Pandava is in a parlous .state:
No more displays his former ways, but needs must imitate."

1 No. 2G.

5—2

68 The Jdtaka. Booh II.

" Well, now, my friend," said the king, " what's to be done?" "Get a
good groom," replied the Bodliisatta, " and the horse will be as good as
ever." Then he repeated the second stanza : — [99]

"Find but a fit and proper groom, on whom you can depend.
To bridle him and exercise, the horse will quickly mend;
His sorry plight will be set right; he imitates his friend."

The king did so. The horse became as good as before. The king showed
great honour to the Bodhisatta, being pleased that he knew even the ways
of animals.

The Master, when this discourse was ended, identified the Birth : — "Devadatta
was Giridanta in those days; the Brother who keeps bad company was the
horse; and the wise counsellor was I myself."

No. 185.

ANABHIRATI-JATAKA.

" Thick, muddy loater" etc. — This story the Master told while staying in
Jetavana, and it was about a young brahmin.

A young brahmin, as they say, belonging to Savatthi, had mastered the
Three Vedas, and used to teach sacred verses to a number of young brahmins
and kshatriyas. In time he settled down as a married man. His thoughts
being now busy with wealth and ornaments, serving men and serving women,
lands and substance, kine and buffaloes, sons and daughters, he became subject
to passion, error, folly. This obscured his wits, so that he forgot how to repeat
his formulse in due order, and every now and then the charms did not come
clear in his mind. This man one day procured a quantity of flowers and sweet
scents, and these he took to the Master in Jetavana Park. After his greeting,
he sat down on one side. [100] The Master talked pleasantly to him. " Well,
young Sir, you are a teacher of the sacred verses. Do you know them all by
heart?" "Well, Sir, I used to know them all right, but since I married my
mind has been darkened, and I don't know them any longer." "Ah, young Sir,"
the Master said, "just the same happened before ; at first your mind was clear,
and you knew all your verses perfectly, but when your mind was obscured by
passions and lusts, you could no longer clearly see them." Then at his request
the Master told the following story.

Once upon a time, when Brahmadatta was king of Benares, the Bodhi-
satta was born in the family of a brahmin magnifico. When he grew up,
he studied under a far-famed teacher of Takkasila, where he learnt all

No. 185. 09

magic charms. After returning to Benares he taught these charms to a
hirge number of bi-ahmin and kshatriya youths.

Amongst these youths was one young brahmin who hud learnt the
Three Vedas by heart; he became a master of ritual', and could repeat the
whole of the sacred texts without stumbling in a single line. By and bye
he married and settled down. Then household cares clouded his mind,
and no longer could he repeat the sacred verses.

One day his teacher paid him a visit. " Well, young Sir," he enquired,
" do you know all your verses off by heart ? " " Since I have been the head
of a household," was the reply, " my mind has been clouded, and I cannot
repeat them." "My son," said his teacher, "when the mind is clouded,
no matter how perfectly the scriptiu-es have been learnt, they will not
stand out clear. But when the mind is serene there is no forgetting
them." And thereupon he repeated the two verses following : —

"Thick, muddy water will not show
Fish or shell or sand or gravel that may lie below 2;
So with a clouded wit:
Nor your nor other's good is seen in it.

"Clear, quiet waters ever show
All, be it fish or shell, that lies below; [101]

So with unclouded wit :
Both your and other's good shows clear in it."

When the Master had finished this discourse, he declared the Truths, and
identified the Birth : — at the conclusion of the Truths tlie young brahmin
entered upon the Fruit of the First Path : — " In those days, this youth was the
young brahmin, and I was his teacher."

No. 186.

DADHI-VAHANA-JATAKA^

'^Siveei ivas once the mangoes savour" etc. — This story the Master told wliil«t
dwelling in Jetavana, on the subject of keeping bad company. The circum-
stances were the same as above. Again the Master said: "Brethren, bad

1 Or it may mean ' a pupil-teacher.'

- There is an irregularity in this stanza, the Pali having an extra fine. I have
reproduced this by making line 2 of an irregular length.

' Fausb^ll, Five Jatahas, pp. 1 and 20; Khys Davids, Buddhist Birth Stories,
p. xvi. This tale belongs to the same group as Grimm uo. 36, The Wish i mi 'Table, the
Gold- Ass, and the Cudgel in the Sack; no. .54, The Knapsack, the Hat and the Horn (to
which see the bibliographical note in Hunt'i* edition).

70 The Jdtaka. Book II.

company is evil and injurious ; why should one talk of the evil effects of bad
company on human beings ? In days long gone by, even a vegetable, a mango
ti-ee, whose sweet fruit was a dish fit for the gods, turned soiu- and bitter through
the influence of a noisome and bitter nimb tree." Then he told a story.

Once upon a time, when Brahmadatta was reigning in Benares, four
brahmins, brothers, of the land of Kasi, left the world and became
hermits ; they built themselves four huts in a row in the highlands of
the Himalaya, and there they lived.

The eldest brother died, and was born as Sakka. Knowing who he
had been, he used to visit the others every seven or eight days, and lend
them a helping hand.

One day, he visited the eldest of the anchorites, and after the usual
greeting, took his seat to one side. [102] "Well, Sir, how can I serve
you ? " he enquired . The hermit, who was suffering from jaundice,
replied, " Fire is what I want." Sakka gave him a razor-axe. (A razor-
axe is so called because it serves as razor or as axe according as you tit it
into the handle.) "Why," said the hermit, "who is there to get me
firewood with this ? " " If you want a fire, Sir," replied Sakka, " all you
have to do is to strike your hand upon the axe, and say — ' Fetch wood and
make a fii-e ! ' The axe will fetch the wood and make you the fire."

After giving him this razor-axe he next visited the second brother,
and asked him the same question — "How can I serve you, Sir?" Now
there was an elephant track by his hut, and the creatures annoyed him.
So he told Sakka that he was annoyed by elephants, and wanted them to
be driven away. Sakka gave him a drum. " If you beat upon this side.
Sir," he explained, "your enemies will run away; but if you strike the
other, they will become your firm fi'iends, and will encompass you with
an army in fourfold array." Then he handed him the drum.

Lastly he made a visit to the youngest, and asked as before how he
could serve him. He too had jaundice, and what he said was — " Please
give me some curds." Sakka gave him a milk-bowl, with these words :
"Turn this over if you want anything, and a great river will pour out of
it, and will flood the whole place, and it will be able even to win a
kingdom for you." With these words he departed.

After this the axe used to make tire for the eldest brother, the second
used to beat upon one side of his drum and drive the elephants away, and
the youngest had his curds to eat.

About this time a wild boar, that lived in a ruined village, lit upon a
gem possessed of magic power. Picking up the gem in his mouth, he rose
in the air by its magic. From afar he could see an isle in mid-ocean, and
there he z-esolved to live. So descending he chose a pleasant spot beneath
a mango tree, [103] and there he made his abode.

No. 186. 71

One day he fell asleep under the tree, with the jewel lying in front of
him. Now a certain man from the Kasi country, who ha<l been turned
out of doors hy his parents as a ne'er-do-well, had made his way to a
seaport, where he embarked on shipboard as a sailors' drudges In mid-sea
the ship was wrecked, and he floated upon a plank to this island. As he
wandered in search of fruit, he espied our bqar fast asleep. Quietly he
crept up, seized the gem, and found himself by magic rising through the
air ! He alighted on the mango tree, and ])ondered. " The magic of this
gem," thought he, "has taught yon boar to be a sky-walker; that's how
he got here, I suppose. Well ! I must kill him and make a meal of him
first; and then I'll be off." So he snapt off a twig, dropping it upon the
boar's head. The boar woke up, and seeing no gem, ran trembling up and
down. The man up in the tree laughed. The boar looked up, and seeing
him ran his head against the tree, and killed himself.

The man came down, lit a fire, cooked tlie boar and made a meal. Then
he rose up in the sky, and set out on his journey.

As he passed over the Himalaya, he saw the hermits' settlement.
So he descended, and spent two or three days in the eldest brother's hut,
entertaining and entertained, and he found out the virtue of the axe. He
made up his mind to get it for himself. So he showed our hermit the
virtue of his gem, and offered to exchange it for the axe. The hermit
longed to be aVjle to pass through mid-air', and struck the bargain. The
man took the axe, and departed ; but before he had gone very far, he
struck upon it, and said — " Axe 1 smash that hermit's skull and bring
the gem to me ! " Oflf flew the axe, clove the hermit's skull, and brought
the gem back.

Then the man hid the axe away, and paid a visit to the second brother.
[104] With him the visitor stayed a few days, and soon discovered the
power of his drum. Then he exchanged his gem for the drum, as before,
and as before made the axe cleave the owner's skull. After this he went
on to the youngest of the three hermits, found out the power of the milk-
bowl, gave his jewel in exchange for it, and as before sent his axe to
cleave the man's skull. Thus he was now owner of jewel, axe, drum, anil
milk -bowl, all four.

He now rose up and past through the air. Stopping hard by Benares,
he wrote a letter which he sent by a messenger's hands, that the king
must either fight him or yield. On receipt of this message the king
sallied forth to " seize the scoundrel." But he beat on one side of his
drum, and was promptly surrounded by an army in fourfold an-ay. When
he saw that the king had deployed his forces, he then overturned the
milk-bowl, and a great river poured forth ; multitudes were drowned

' This was one of the supernatural powers much coveted by Buddhists.

72 The Jataka. Book II.

in the river of curds. Next he struck upou his axe. "Fetch me the
king's head ! " cried he ; away went the axe, and came back and dropt the
head at his feet. Not a man could raise hand against him.

So encompassed by a mighty host, he entered the city, and caused
himself to be anointed king under the title of king Dadhi-vahana, or
Carried-on-the-Curds, and ruled righteously.

One day, as the king was amusing himself by casting a net into the
river, he caught a mango fruit, fit for the gods, which had floated down
from Lake Kannamunda. When the net was hauled out, the mango was
found, and shown to the king. It was a huge fruit, as big as a basin,
round, and golden in colour. The king asked what the fruit was : Mango,
said the foresters. He ate it, aiid had the stone planted in his park, and
watered with milk-water.

The tree sprouted up, and in three years it bore fruit. Great was the
worship paid to this tree ; milk- water was poured about it ; perfumed
garlands with five sprays' were hung upon it; wreaths were festooned
about it; a lamp was kept burning, and fed with scented oil; and all
round it was a screen of cloth. The fruit was sweet, and had the colour
of fine gold. King Dadhi-vahana, before sending presents of these mangoes
to other kings, [105] used to prick with a thorn that place in the stone
where the sprout would come from, for fear of their growing the like by
planting it. When they ate the fruit, they used to plant the stone ; but
they could not get it to take root. They enquired the reason, and learnt
how the matter was.

One king asked his gardener whether he could spoil the flavour of this
fruit, and turn it bitter on the tree. Yes, the man said he could ; so his
king gave him a thousand pieces and sent him on his errand.

So soon as he had arrived in Benares, the man sent a message to the
king that a gardener was come. The king admitted him to the presence.
After the man had saluted him, the king asked, "You are a gardener?"
" Yes, Sire," said the man, and began to sound his own praises. " Very
well," said the king, "you may go and assist my park-keeper." So after
that these used both to look after the royal grounds.

The new comer managed to make the park look more beautiful by
forcing flowers and fruit out of their season. This pleased the king,

1 The meaning of (jandhapanca'nguUkam is uncertain. Perhaps a garland in which
sprouts or twigs were arranged radiating like the fingers of a hand. See Morris in
J.P.T.S., 1884, s.v. See vol. i. p. 71 for a different rendering; but there gandhena
pancamjulikam datva seems rather to mean "making five-finger wreaths with scent."
The spread hand is in many places a symbol used to avert the evil eye. In some
villages of India it is marked on the house walls (North Ind. N. and Q., i. 42) ; it is
carved on Phoenician tombstones (see those in the Bibliotheque Nationale in Paris) ;
and I have seen it in all parts of Syria, on the houses of Jews, Christians, and Moslems.

No. 186. 73

so that he dismissed the former keeper and gave the park into sole charge
of the new one. No sooner had this man got the park into his own hands
than he phinted nimbs and creepers about the choice mango tree. By and
by the nimbs sprouted up. Above and below, root with root, and branch
with branch, these were all entangled with the mango tree. Thus this
tree, Avith its sweet fruit, grew bitter as the bittcr-loaved nimb by the
company of this noxious and sour plant. As soon as the gardener knew
that the fruit had gone bitter, he took to his heels.

King Dadhi-vahana went a- walking in his pleasaunce, and took a bite of
the mango fruit. The juice in his mouth tasted like a nasty nimb ;
swallow it he could not, so he coughed and spat it out. Now at that time
the Bodhisatta was his temporal and spiritual counsellor. The king
turned to him. " Wise Sir, this tree is as carefully cai-ed for as ever, and
yet its fruit has gone bitter. What's the meaning of if?" and asking
this question, he repeated the first stanza: — [106]

"Sweet was once the mango's savour, sweet its scent, its colour gold:
What has caused this bitter flavour/ for we tend it as of old."

The Bodhisatta explained the reason in the second stanza : —

"Round about the trunk entwining, branch with branch, and root with root.
See the bitter creeper climbing; that is what has spoilt your fruit;
And so you see bad company will make the better follow suit."

On hearing this the Bodhisatta caused all the nimbs and creepers
to be removed, and their roots pulled up ; the noxious soil wjis all taken
away, and sweet earth put in its place ; and the tree was carefully fed
with sweet water, milk-water, scented water. Then by absorbing all this
sweetness its fruit grew sweet again. The king put his former gardener in
charge of the park, and after his life was done passed away to fare accord-
ing to his desei-ts.

After this discom-se was ended, the Master identified the Birth : — " In those
days I was the wise counselloi-."

No. 187.

CATUMATTA-JATAKA.

"Sit and siiiff," etc. — This story the Master told while staying at Jetavana,
about an old Brother. Once, we are told, two of the cliicf disciples were sitting
together, questioning and answering ; when u[) came an old Brother, and

74 The Jdtaka. Book II.

made a third. [107] Taking a seat, he said, " I have a question too. Sirs, which I
should hke to ask you : and if you have any difficulty, you may put it to me."
The Elders were disgusted ; they rose up and left him. The congregation who
listened to the discourse of the Elders, after the meeting broke up, came to the
Master; he asked what brought them there untimely and they told him what had
happened. He replied, " This is not the tirst time, Brethren, that Sariputta and
]\Ioggallana have been disgusted with this man, and left him without a word ; it
was just the same in olden days." And he proceeded to tell a story of the past.

Once upon a time, when Brahmadatta was king of Benares, the Bodhi-
satta became a tree sprite that lived in a forest. Two young Geese flew
down from Mount Cittakuta and perched upon this tree. They flew about
in search of food, returned thither again, and after resting flew back to
their mountain home. As time went on and on, the sprite struck up a
friendship with them. Coming and going, they were great friends, and
used to talk of religion to one another before they parted.

It happened one day as the birds sat on the treetop, talking with the
Bodhisatta, that a Jackal, halting at the foot of the tree, addressed the
young Geese in the words of the following stanza : —

"Sit and sing upon the tree
If in private you would be.
Sit upon the groimd, and sing
Verses to the beasts' own king ! "

Filled with disgust, the young Geese took wing and flew back to
Cittakuta. When they were gone, the Bodhisatta repeated the second
stanza for the Jackal's benefit : —

"Fairwing here to fairwing sings,
God to god sweet converse brings;
Pei'fect beauty', you must then
Back into your hole again ! "

[108] When the Master had ended this discourse, he identified the Birth : —
" In those times the old man was the Jackal, Sariputta and Moggallana the two
young Geese, and I myself was the tree-sprite."

1 Lit. 'lovely in four points,' i.e. as the schol. explains 'in form, in birth, in voice,
in quality ' : said sarcastically.

No. 188. 75

No. 188.

SiHAKOTTHUKA-JATAKA.

"Lion's claws coul lion's paws " etc. — This is a'story ti)lil by the M;uster whilst
at Jctavana, about Kokalika. They say that KokaUka one day hearing a
number of wise Brethren preaching, desired to preach himself; all the rest
is like the circmnstances given in a previous tale'. This time again the Master
on hearing of it said, " Not this once only has Kokiilika been shown up for what
he was worth by means of his own voice; the very same thing happenal before."
And he told a story.

Once on a time, when Brahmadatta was king of Benares, the Bodhi-
satta was a Lion in the Himalaya mountains, and he had a cub by a
she-jackal who mated with him. The cub was just like his sire in toes,
claws, mane, colour, figure — all these ; but in voice he was like his dam.

One day, after a shower of rain, all the Lions were gambolling together
and roaring ; the cub thouglit he would like to roar too, and yelped like a
jackal. On hearing which all the Lions fell silent at once ! Another
cub of the same sire, own brother of this one, heard the sound, and said,
" Father, yon lion is like us in colour and everything except in voice.
Who's he 1 " in asking which question he repeated the first stanza : —

" Lion's claws and lion's paws,
Lion's feet to stand upon ;
But the bellow of this fellow
Soimds not like a lion's son !"

[109] In answer the Bodhisatta said, " It's your brother, the Jackal's

cub ; like me in form, but in voice like his dam." Then he gave a word

of advice to the other cub — " My dear son, as long as you live here keep a

quiet tongue in your head. If you give tongue again, they'll all find out

that you are a Jackal." To drive the advice home he repeated the second

stanza : —

"All will see what kind you be
If you yelp as once before;
So don't try it, but keep quiet:
Yours is not a lion's roar."

After this advice the creature never again so much as tried to roar.

When the Master had finished this discourse, he identified the Birth :— " In
those days Kokalika was the Jackal, Rahula was the brother cub, and the king
of beasts was I myself."

' No. 172 ; compare no. 18'.). Kokalika is often alluded to in this way ; cp. no.s.
117, 481. There is a story in the Cullavogya i. 18. 3, turning on a similar point ; a hen
has a chick by a crow, and when it would ciy cock-a-doodle-doo it caws, and
vice versa (Viiiaya Texts, S. Ji. K., ii. p. 362).

Yi) The Jdtaka. Booh II.

No. 189.

SiH AC AMM A- J ATAK A '.

" Nor lion nor tiger I see," etc.- This story, like the last, was about Kokalika,
told by the Master in Jetavana. This time he wanted to intone. The Master
on hearing of it told the following story.

Once upon a time, when Brahmadatta was reigning in Benares, the
Bodhisatta was born in a farmer's family, and when he grew up he got a
livelihood by tillage.

At the same time there was a Merchant who used to go about hawking
goods, which a donkey carried for him. Wherever he went, he used to
take his bundle off" the ass, and throw a lionskin over him, [110] and then
turn him loose in the rice and barley fields. When the watchmen saw
this creature, they imagined him to be a lion, and so dui'st not come near
him.

One day this hawker stopped at a certain village, and while he was getting
his own breakfast cooked, he turned the ass loose in a barley field with the
lionskin on. The watchmen thought it was a lion, and durst not come
near, but fled home and gave the alarm. All the villagers armed them-
selves, and hurried to the field, shouting and blowing on conchs and
beating drums. The ass was frightened out of his wits, and gave a
hee-haw ! Then the Bodhisatta, seeing that it was a donkey, repeated the
first stanza : —

"Nor lion nor tiger I see.
Not even a leopard is he :
But a donkey — the wretched old hack !
With a lionskin over his back!"

As soon as the villagers learnt that it was only an ass, they cudgelled
him till they broke his bones, and then went off with the lionskin.
When the Merchant appeared, and found that his ass had come to grief,
he repeated the second stanza : —

"The donkey, if he had been wise,
]\Iight long the green barley have eaten ;
A lionskin was his disguise: —
But he gave a hee-haw, and got beaten ! "

1 Fausbjill, Five Jutakast, pp. 14 and 39; Rhys Davids, Buddhist Birth Stories,
p. V. This is Aesop's Ass in the Lion's Skin.

No. 189. 77

As he was in the act of uttering these words, the ass expired. The
Merchant left him, and went his way.

After this discourse was ended, the Master identified the Birth : — " At tliat
time Kokalika was the ass, and the wise farmer was I myself."

No. 190.

SiLANISAMSA-JATAKA.

[Ill] ^^ Behold the fruit of sacrifice," eic— This story the Master told whilst
staying in Jetavana, about a believing layman. This was a faithful, pious soul,
an elect disciple. One evening, on his way to Jetavana, he came to the bank of
the river AciravatI, when the ferrymen had pidled up their boat on the shore in
order to attend service ; as no l:)oat could be seen at the landing-stage, and our
friend's mind being full of delightful thoughts of the Buddha, he walked into the
river^ His feet did not sink below the water. He got as far as mid-river walking
as though he were on dry land ; but there he noticed the waves. Then his ecstasy
subsided, and his feet began to sink. Again he stmng himself up to high ten.sion,
and walked on over the water. So he arrived at Jetavana, greeted the Master,
and took a seat on one side. The Master entered into conversation with him
pleasantly. "I hope, good layman," said he, "you had no mishap on your way."
" Oh, Sir," he replied, " on my way I was so absorbed in thoughts of the Buddha
that I set foot upon the river ; Ijut I walked over it as though it had been dry
ground !" "Ah, friend layman," said the Master, "you are not the only one who
has kept safe by remembering the virtues of the Buddha. In oldeu days pious
laymen have been shipwrecked in mid-ocean, and saved themselves by remember-
ing the Buddha's virtues." Then, at the man's request, he told an old-world tale.

Once upon a time, in the days when Kassapa was Supreme Buddha, a
disciple, who had entered on the Paths, took passage on board ship in com-
pany with a barber of some considerable property. The barber's wife had
given him in charge of our friend, to look after him in better and in worse.

A week later, the ship was wrecked in mid-ocean. These two persons

1 The resemblance to St Peter on the Sea of Galilee is striking.

78 TIk" Jdtaka. Book II.

clinging to one plank were cast up on an island. There the barber killed
some birds, and cooked them, offering a share of his meal to the lay brother.
"No, thank you," said he, "I have had enough." He was thinking to
himself, "In this place there is no help for us except the Three Jewels',"
and so he pondered upon the blessings of the Three Jewels. As he
pondered and pondered, a Serpent-king who had been born in that isle
changed his own body to the shape of a great ship. The ship was filled
with the seven kinds of precious things. [112] A Spirit of the Sea was
the helmsman. The three masts were made of sapphire, the anchor^ of
gold, the ropes of silver, and the planks were golden.

The Sea-spirit stood on board, crying — " Any passengers for India? "
The lay brother said, "Yes, that's where we are bound for." "In with
you then — on board with you ! " He went aboard, and wanted to call
his friend the barber. "You may come," says the helmsman, "but
not he." " "Why not 1 " " He is not a man of holy life, that's why," said
the other; "I brought this ship for you, not for him." "Very well: —
the gifts I have given, the vii-tues I have practised, the powers I have
developed — I give him the fruit of all of them ! " "I thank you, master ! "
said the barber. "Now," said the Sea-spirit, "I can take you aboard."
So he conveyed them both oversea, and sailed upstream to Benares.
There, by his power, he created a store of wealth for both of them, and
bespoke them thus.

" Keep company with the wise and good. If this barber had not been
in company with this pious layman, he would have perished in the midst
of the deep." Then he uttered these verses in praise of good company : —

" Behold the fruit of sacrifice, virtue, and piety :
A serpent in ship-shape conveys the good man o'er the sea.

"Make friendship only with the good, and keep good company;
Friends with the good, this Barber could his home in safety see."

[113] Thus did the Spirit of the Sea hold forth, poised in mid-air.
Finally he went to his own abode, taking the Serpent-king along with
him.

The Master, after finishing this discourse, declared the Truths and identified
the Birth : — at the conclusion of the Truths the pious layman entered on the
Fruit of the Second Path : — "On that occasion the converted lay brother attained
Nirvana ; Sariputta was the Serpent-king, and the Sea-spirit was I ni} self "

' The Three .Jewels are Buddha, the Law, the Order. For the seven precious things
(or jewels), see Childers, p. 402 b.

- lakdro or lahkuro. I do not know what the word means. Prof. Cowell suggests
" anchor," the Mod, Persian for which is Jangar.

No. 191. 79

No. 191.

RUHAKA-JATAKA.

'^ Even a broken hoirstring" e^c. --Thits story the Master told while dwelling in
Jetavana, about temptation arising from a former wife. The circumstances will
be explained in the Eighth Book, in the Indriya-J.ataka'. Then the Master Siiid
to this brother, "That is a woman who does you harm. In former times, too,
she put you to the blush before the king and his whole court, and gave you
good reason to leave your home." And he told an old-world tale.

Once upon a time, when king Brahmadatta was reigning in Benares,
the Bodhisatta was born of his chief queen. He came of age, and his
father passed away ; and then he became king and ruled in righteousness.

The Bodhisatta had a chaplain named Rnhaka, and this Ruhaka had
an old brahmin woman to wife.

The king gave the brahmin a horse accoutred witli all its trappings,
and he mounted the horse and went to wait upon the king. As he rode
along on the back of his richly caparisoned steed, the people on this side
and that were loud in its praise : " See that fine horse ! " they cried ;
" what a beauty ! "

When he came home again, he went into his mansion and told his wife.
[114] " Goodwife," said he, "our horse is passing fine! Right and left
the people are all speaking in praise of it."

Now his wife was no better than she should be, and full of deceit ; so
she made reply to him thus.

" Ah, husband, you do not know wherein lies the beauty of this horse.
It is all in his fine trappings. Now if you woiild make yourself fine like
the horse, put his trappings on youi'self and go down into the street,
prancing along horse-fashion". You will see the king, and he will praise
you, and all the people will praise you."

This fool of a brahmin listened to it all, but did not know what she
purposed. So he believed her, and did as she had said. All that saw him
laughed aloud : " There goes a fine professor ! " said they all. And the
king cried shame on him. "Why, my Teacher," said he, "has your bile
gone wrong 1 Are you crazy?" At this the brahmin thought that he must
have behaved amiss, and he was ashamed. So he was wroth with his wife,
and made haste home, saying to himself, "The woman has shamed me

1 No. 423.

- Compare Pancatantra iv. 6 (Benfey, ii. p. 307).

80 The Jdtcika. Book II.

before the king and all his army : I will chastise her and turn her out of
dooi's ! "

But the crafty woman found out that he had come home in anger ; she
stole a march on him, and departed by a side door, and made her way to
the palace, wliere she stayed four or five days. When the king heard of
it, he sent for his chaplain, and said to him,

" My Teacher, all womankind are full of faults ; you ought to forgive
this lady ; " and with intent to make him forgive he uttered the first
stanza : —

" Even a broken bowstring can be mended and made whole :
Forgive your wife, and cherish not this anger in your soul."

[115] Hearing this, Ruhaka uttered the second : —

"While there is bark^ and workmen too
'Tis easy to buy bowstrings new.
Another wife I will procure ;
I've had enough of this one, sure."

So saying, he sent her away, and took him another brahmin woman to
wife.

The Master, after finishing this discourse, declared the Truths and identified
the Birth : — at the conclusion of the Truths the tempted Brother was established
in the fniit of the First Path : — " On that occasion the former wife was the same,
Ruhaka was the tempted brother, and I was the king of Benares."

No. 192.

SIRI-KALAKANNI-JATAKA -.

"Even though women may he fair " etc. — This story will be given in the Maha-
ummagga- Jataka ^

^ Reading nmdrmu, ' fresh (bark),' from the fibre of which bowstrings were some-
times made.

2 Cf. Thibetan Tales, xxi. pp. 291 — 5, " How a Woman Reqiuites Love."

3 No, 538 in Westergaard.

No. 193. 81

No. 193\

CULLA-P ADUMA- J ATAKA.

"'Ti's I— no other," e^<?.— This story the :\Ia.ster told wliile (Iwelliiif,' at
Jetavana about a backsHding brother. The cireuui.stances will he explained in
the UmmadantI Birth'-. When tliis bi'other was a.sked by the Master whether
he were really a backslider, lie replii'd that he was. "Who," said the Master,
" has caused you to backslide ? " Ho replied that he had seen a, woman dressed
up in finery, and ovei'come by passion he had backslidden. Then the Master
said, " Brother, womankind are all ungrateful and treacherous ; wise men of old
were even so stupid as to give tlie blood from their own right knee for them to
drink, and made them presents all their life long, and yet did not win their hearts."
And he told an old-world tale.

[116] Once upon a time, when king Brahmadatta reigned over Benares,
the Bodhisatta was born as his chief queen's son. On liis name-day, they
called him Prince Paduma, the Lotus Prince. After him came six younger
brothers. One after another these seven came of age and manned and
settled down, living as the king's companions.

One day 'the king looked out into the palace courts, and as he looked
he saw these men with a great following on their way to wait upon him-
self. He conceived the suspicion that they meant to slay him, and seize
his kingdom. So he sent for them, and after this fashion bespake them.

"My sons, you may not dwell in this town. So go elsewhere, and
when I die you shall return and take the kingdom which belongs to our
family."

They agreed to their father's words ; and went home weeping and
wailing. " It matters not where we go ! " they cried ; and taking their
wives with them, they left the city, and journeyed along the road. By
and bye they came to a wood, where they could get no food or drink.
And being unable to bear the pangs of hunger, they determined to save
their lives at the women's cost. They seized the youngest brother's wife,
and slew her ; they cut up her body into thirteen parts, and ate it.
But the Bodhisatta and his wife set aside one portion, and ate the other
between them.

Thus they did six days, and slew and ate six of the women ; and each
day the Bodhisatta set one portion aside, so that he had six portions saved.

^ See Pancatantra iv. 5 (Benfey, ii. p. 305) ; Thibetan Talcs, no. xxi. " How a
Woman requites Love."
■■' No. 527.

J. II. 6

82 The Jataka. Booh II.

On the seventh day the others would have taken the Bodhisatta's wife to
kill her ; but instead he gave them the six portions which he had kept.
" Eat these," said he ; " to-morrow I will manage." They all did eat
the flesh ; and when the time came that they fell asleep, the Bodhisatta
and his wife made off together.

When they had gone a little space, the woman said, " Husband, I can
go no further." So the Bodhisatta took her upon his shoulders, and at
sunrise he came out of the wood. When the sun was risen, said she —
" Husband, I am thirsty ! "

" There is no water, dear wife ! " said he.

But she begged him again and again, until he struck his right knee
with his swoi'd, [117] and said,

" Water there is none ; but sit you down and drink the blood here from
my knee." And so she did.

By and bye they came to the mighty Ganges. They drank, they
bathed, they ate all manner of fruits, and rested in a pleasant spot. And
there by a bend of the river they made a hermit's hut and took up their
abode in it.

Now it happened that a robber in the regions of Upper Ganges had
been guilty of high treason. His hands and feet, and his nose and ears
had been cut off, and he was laid in a caiioe, and left to drift down the
great river. To this place he floated, groaning aloud with pain. The
Bodhisatta heard his piteous wailing.

"While I live," said he, "no poor creature shall perish for me !" and
to the river bank he went, and saved the man. He brought him to the
hut, and with astringent lotions and ointments he tended his wounds.

But his wife said to herself, " Hei"e is a nice lazy fellow he has fetched
out of the Ganges, to look after !" and she went about spitting for disgust
at the fellow.

Now when the man's wounds were growing together, the Bodhisatta
had him to dwell there in the hut along with his wife, and he brought
fruits of all kinds from the forest to feed both him and the woman. And
as they thus dwelt together, the woman fell in love with the fellow, and
committed sin. Then she desired to kill the Bodhisatta, and said to him,
" Husband, as I sat on your shoulder when I came out from the forest,
I saw yon hill, and I vowed that if ever you and I should be saved, and
come to no harm, I would make offering to the holy spirit of the hill.
Now this spirit haunts me : and I desire to pay my offering ! "

" Very good," said the Bodhisatta, not knowing her guile. He
prepared an offering, and delivering to her the vessel of offering, he
climbed the hill-top. [118] Then his wife said to him,

" Husband, not the hill-spirit, but you are my chief of gods ! Then in
your honour first of all I will offer wild flowers, and walk reverently

No. 193. 83

round you, keeping you on the right, and salute you : and after that I
will make my offering to the mountain spirit." So saying, she placed
him facing a precipice, and pretended that she was fain to salute him in
reverent fashion. Thus getting Ijohind him, she smote him on the back,
and hurled him down the precipice. Then she cried in her joy, " I have
seen the back of my enemy!" and she came down from the mountain,
and went into the presence of her paramour.

Now the Bodhisatta tumbled down the cliff; but he stuck fast in a
clump of leaves on the top of a tig tree where there were no thorns. Yet
he could not get down the hill, so there he sat among the branches,
eating the figs. It happened that a huge Iguana used to climb the hill
from the foot of it, and would eat the fruit of this fig tree. That day he
saw the Bodhisatta and took to flight. On the next day, he came and ate
some fruit on one side of it. Again and again he came, till at last he
struck up a friendship with the Bodhisatta.

" How did you get to this place 1 " he asked ; and the Bodhisatta told
him how.

"Well, don't be afraid," said the Iguana ; and taking him on his own
back, he descended the hill and brought him out of the forest. There he
set him u])on the high road, and showed him what way he should go, and
himself returned to the forest.

The other proceeded to a certain village, and dwelt there till he heard
of his father's death. Upon this he made his way to Benares. There he
inherited the kingdom which belonged to his family, and took the name
of King Lotus ; the ten rules of righteousness for kings he did not
transgress, and he ruled uprightly. He built six Halls of Bounty, one at
each of the four gates, one in the midst of the city, and one l)efore the
palace; and every day he distributed in gifts six hundred thousand pieces
of mone3\

Now the wicked wife took her paramour upon her shoulders, and came
forth out of the forest; and she went a-begging among the people, and
collected rice and gruel to support him withal. [119] If she was asked
what the man was to her, she would reply, " His mother was sister to my
father, he is my cousin ' ; to him they gave me. Even if he were doomed
to death I would take my own husband upon my shoulders, and care for
him, and beg food for his living ! "

" What a devoted wife ! " said all the people. And thenceforward
they gave her more food than ever. Some of them also offered advice,
saying, "Do not live in this way. King Lotus is lord of Benares; he
has set all India in a stir by his bounty. It will delight him to see you ;
so delighted will he be, that he will give you rich gifts. Put your husband

1 The Sanskrit version says "his kinsfolk persecuted him," which gives a reason
for the state he was seen in,

6—2

84 The Jdtaka. Book II.

in this basket, and make your way to him." So saying, they persuaded
her, and gave her a basket of osiers.

The wicked woman placed her paramour in the basket, and taking it
up she repaired to Benares, and lived on what she got at the Halls of
Bounty. Now the Bodhisatta nsed to ride to an alms-hall upon the back
of a splendid elephant richly dight ; and after giving alms to eight or ten
people, he would set out again for home. Then the wicked woman
placed her paramour in the basket, and taking it up, she stood where the
king was used to pass. The king saw hei-. " Who is this ? " he asked.
"A devoted wife," was the answer. He seiit for her, and recognised
who she was. He caused the man to be put down from the basket,
and asked her, "What is this man to you'?" — "He is the son of my
father's sister, given me by my family, my own husband," she answered.

"Ah, what a devoted wife ! " cried they all : for they knew not the ins
and outs of it ; and they pi-aised the wicked woman.

" What — is the scoundrel your cousin 1 did your family give him to
you*?" asked the king; "your husband, is he?"

She did not recognise the king ; and " Yes, my lord ! " said she, as bold
as you like.

" And is this the king of Benares' son 1 Are you not the wife of prince
Lotus, the daughter of such and such a king, your name so and so 1
Did not you drink the blood from my knee? Did you not fall in love with
this rascal, and throw me down a precipice ? Ah, you thought that I was
dead, and here you are with death written upon your own forehead — and
here am I, alive!" [120] Then he turned to his courtiers. "Do you
remember what I told you, when you questioned me? My six younger
brothers slew their six wives and ate them ; but I kept my wife unhurt,
and brought her to Ganges' bank, where I dwelt in a hermit's hut : I
hauled a condemned criminal out of the river, and supported him ; this
woman fell in love with him, and threw me down a precipice, but I saved
my life by showing kindness. This is no other than the wicked woman
who threw me off the crag : this, and no other, is the condemned wretch ! "
And then he uttered the following verses :

" 'Tis I — no other, and this que/in is she ;
The handless knave, no other, there you see ;
Quoth she — 'This is the husband of my youth.'
Women deserve to die ; they have no truth.

"With a great club beat out the scoundrel's life
Who lies in wait to steal his neighbour's wife.
Then take the faithful harlot by and bye.
And shear off nose and ears before she die."

[121] But although the Bodhisatta could not swallow his anger, and
ordained this punishment for them, he did not do accordingly; but he

No. 193. 85

smothered his wrath, and had the basket fixed upon her head so fast that
she could not take it off ; tlie villain he had placed in the same, and they
were driven out of his kingdom.

When the Master had ended this discourse,' he declared the Truths and
identified the Birth : — at the conclusion of the Truths the backsliding Brother
entered on the Fruit of the First Path : — " In those days certain elders were
the six brothers, the young lady Ciuca was the wife, Devadatta was the criminal,
Ananda was the Iguana, and King Lotus was I myself."

No. 194.

MANICORA-JATAKA.

" xVo ffods are here" etc. — This story the ]\Iaster told during a stay in
Veluvana, how Devadatta tried to kill him. Hearing that Devadatta went
about to kill him, he said, " Brethren, this is not the only time that Devadatta
has been trying to kill me ; he tried to do so before, and failed," Then he told
them this story.

Once upon a time Brahmadatta was reigning in Benares, when the
Bodhisatta came to life as the son of a householder who lived in a village
not far from the city.

When he came to years, they fetched a young lady of family from
Benares to many him. She was a fair and lovely maiden, beautiful as
a nymph divine, graceful like a twining creeper, ravishing as a sylph.
Her name was Sujata ; she was faithful, virtuous, and dutiful. She
always did duly her devoir to her lord and his parents. This girl was
very dear and precious to the Bodhisatta. [122] So they two dwelt
together in joy, and unity, and oneness of mind.

On a day Sujata said to her husband, "I have a wish to see my mother
and father,"

" Very good, my wife," replied he ; " make ready food sufficient for
the journey," He caused food of all sorts to be cooked, and })laced the
provisions in a waggon ; since he drove the vehicle, he sat in front, and
his wife behind. To Benares they went ; and there they unyoked the
waggon, and washed, and ate. Then the Bodhisatta yoked the oxen

86 The Jataka. Book II.

again, and sat in front ; and Sujata, who had changed her dress and
adorned herself, sat behind.

As the waggon entered the city, the king of Benares happened to
be making a solemn circuit round the place mounted upon the back of a
splendid elephant ; and he passed by that place. Sujata had come down
out of the cart, and was walking behind on foot. The king saw her : her
beauty so attracted his eye, that he became enamoured of her. He called
one of his suite. "Go," said he, "and find out whether yon woman has a
husband or no." The man did as he was bid, and came back to tell the
king. " She has a husband, I am told," said he ; " do you see that man
sitting in the cart yonder? He is her husband."

The king could not smother his passion, and sin entered into his mind.
" I will find some way of getting rid of this fellow," thought he, " and
then I will take the wife myself." Calling to a man, he said, " Here,
my good fellov/, take this jewelled crest^ and make as though you were
passing down the street. As you go, drop it in the waggon of yonder
man." So saying, he gave him a jewelled crest, and dismissed him. The
man took it, and went ; as he passed the waggon, he dropped it in ; then
he returned, and reported to the king that it was done.

" I have lost a jewelled crest ! " cried the king : the whole place was in
an uproar.

" Shut all the gates ! " the king gave order : " cut oif the outlets ! hunt
the thief ! " The king's followers obeyed. The city was all confusion !
The other man, taking some others with him, went up to the Bodhisatta,
crying — " Hullo ! stop your cart ! [123] the king has lost a jewelled crest;
we must search your cart ! " And search it he did, till he found the jewel
which he had put there himself. " Thief ! " cried he, seizing the Bodhi-
satta ; they beat him and kicked him ; then binding his arms behind him
they dragged him before the king, crying out — " See the thief who stole
your jewel ! " " Ofi" with his head ! " was the king's command. They
scourged him with whips, and tormented him at every street corner, and
cast him out of the city by the south gates.

Now Sujata left the waggon, and stretching out her arms she ran
after him, wailing as she went — "O my husband, it is I who brought
you into this wof ul plight ! " The king's servants threw the Bodhisatta
upon his back, with the intent to cut off his head. When she saw this,
Sujata thought upon her own goodness and virtue, reflecting thus within
herself; "I suppose there can be no spirit here strong enough to stay
the hand of cruel and wicked men, who work mischief to the virtuous " ;
and weeping and wailing she repeated the first stanza : —

" No gods are here : they must be far away ; —
No gods, who over all the world hold sway :

Now wild and violent men may work their will,
For here is no one who could say them nay."

No. 194. 87

As this virtuous woman thus lamented, the tlirone of Sakka', king of
the Gods, grew hot as he sat upon it. [1--1] " Who is it that would make
me fall from my godhead ? " thought Sakka. Then he was ware of wliat
was befalling. "The king of Benares," he thought, "is doing a very cruel
deed. He is making the virtuous Sujata miserable; now I must go thither!"
So descending from the godworld, by his own power he dismounted
the wick-ed king from the elephant on whose back he was riding, and laid
him upon his back in the place of execution, but the Bodhisatta he caught
up, and decked him with all kinds of ornaments, and made the kijig's
dress come upon him, and set him on the back of the king's elephant.
The servants lifted the axe and smote off a head — but it was the king's
head ; and when it was off, they knew that it was the head of the king.

Sakka took upon him a visible body, and came before the Bodhisatta, and
consecrated him to be king ; and caused the place of chief queen to be given
to Sujata. And as the courtiers, the brahmins and householders, and the
rest, saw Sakka, king of the gods, they i-ejoiced, saying, "The iinrigliteous
king is slain ! nosv have we received from the hands of Sakka a king
who is righteous ! " And Sakka stood poised in the air, and declared,
" This your righteous king from this time forth shall rule in righteousness.
If a king be unrighteous, God sends rain out of season, and in season he
sends no rain : and fear of famine, fear of pestilence, fear of the sword —
these three fears come upon men for him." Thus did he instruct them,
and spake this second verse : —

"For him no rain falls in the time of rain.
But out of season pours and pom's amain.

A king comes down from heaven upon the earth.
Behold the reason why this man is slain."

[125] Thus did Sakka admonish a great concourse of folk, and then he
went straight to his divine abode. And the Bodhisatta reigned in right-
eousness, and then went to swell the hosts of heaven.

The Master, having ended this discourse, thus identified the Birth:— "At
that time Devadatta was the wicked king ; Anuruddha was Sakka ; Sujata was
Rahula's mother ; but the king by Sakka's gift wa.s I myself."

^ India.

Jlie Jataha. Booh II.

No. 195.

PABBATUPATTHARA-JATAKA.

" A happy lake" etc. — This story the Master told while dwelling at Jetavana,
about the king of Kosala.

We are told that a certain courtier intrigued in the royal harem. The king
inquired into the matter, and when he found it all out exactly he determined to
tell the Master. So he came to Jetavana, and saluted the Master ; told him how
a courtier had intrigued, and asked what he was to do. The Master asked him
whether he found the courtier useful to him, and whether he loved his wife.
" Yes," was the reply, " the man is very useful ; he is the mainstay of my
com-t ; and I do love tlae woman." " Sire," replied the Master, " when servants
are useful, and women are dear, there is no harming them. In olden days too
kings listened to the words of the wise, and were indifferent to such things."
And he told an old-world tale.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was bora into a courtiex"'s family. When he came of age, he
became the king's counsellor in things temporal and spiritual.

Now one of the king's court intrigued in the harem, and the king
learnt all about it. "He is a most useful servant," thought he, "and the
woman is dear to me. I cannot destroy these two. [126] I will put a
question to some wise man of my court ; and if I must put up with it, put
up with it I will ; if not, then I will not."

He sent for the Bodhisatta, and bade him be seated. "Wise sir,"
said he, "I have a question to ask you."

" Ask it, O king ! I will make answer," replied the other. Then the
king asked his question in the words of the first couplet : —

"A happy lake lay sheltered at the foot of a lovely hill,
But a jackal used it, knowing that a lion watched it still."

"Surely," thought the Bodhisatta, "one of his courtiers must have
intrigued in the harem " ; and he recited the second couplet : —

" Out of the mighty river all creatures drink at will :
If she is dear, have patience — the river's a river still."

[127] Thus did the Great Being advise the king.

And the king abode by this advice, and he forgave them both, bidding
them go and sin no more. And from that time they ceased. And the
king gave alms, and did good, till at his life's end he went to fill the hosts
of heaven.

No. 195. 89

And the king of Kosala also, after hearing this discourse, forgave both
these people and remained indifferent.

When the Master had ended this discourse, he idcntirtcd the Birth:— "At
that time Auanda was the king, and I myself was tlie wise uovincillor."

No. 196.

VALAHASSA-JATAKA.

" The)/ who will neglect^' etc. — This story the Master told while staying in
Jetavana, about a Brother who had become a backslider.

When the ]\Iaster asked him if it was really true that he was a backslider,
the Brother replied that it was true. Being questioned for the reason, he replied
that his passion had been aroused by seeing a finely dressed woman. Then
the Master thus addressed him :

"Brother, these women tempt men by their figure and voice, scents, perfumes,
and touch, and by their wiles and dalliance ; thus they get men into their power ;
and as soon as they perceive that this is done, they ruin them, character, wealth
and all, by their evil ways. This gives them the name of she-goblins. In former
days also a troop of she-goblins tempted a cai'avan of traders, and got power
over them ; and afterwards, when they got sight of other men, they killed every
one of the first, and then devoured them, crunching them in their teeth while
the blood ran down over both cheeks." And then he told an old story.

Once upon a time, there was in the island of Ceylon a goblin town
called Sirisavatthu, peopled by she-goblins. When a ship is wrecked,
these adorn and deck themselves, and taking rice and gruel, with trains
of slaves, and their children on their hip, they come up to the merchants.
[128] In order to make them imagine that theirs is a city of human beings,
they make them see here and there men ploughing and tending kine, herds
of cattle, dogs, and the like. Then approaching the merchants they invite
them to partake of the gruel, rice, and other food which they l)ring.
The merchants, all unaware, eat of what is offered. When they have
eaten and drunken, and are taking their rest, the goblins address them
thus : " Where do you live ] where do you come from 1 whither are you
going, and what errand brought you here?" "We were shipwrecked
here," they reply. " Very good, noble sirs," the others make answer ;
" 'tis three years ago since our own husbands went on board ship ; they

90 The Jataka. Book II.

must have perished. You are merchants too ; we will be your wives."
Thus they lead them astray by their women's wiles, and tricks, and
dalliance, until they get them into the goblin city ; then, if they have any
others already caught, tiiey bind these with magic chains, and cast them
into the house of torment. And if they find no shipwrecked men in the
place where they dwell, they scour the coast as far as the river Kalyani'
on one side and the island of Nagadlpa on the other. This is their way.

Now it happened once that five hundred shipwrecked traders were cast
ashore near the city of these she-goblins. The goblins came up to them
and enticed them, till they brought them to their city ; those whom they
had caught before, they bound with magic chains and cast them into the
house of torment. Then the chief goblin took the chief man, and the
others took the rest, till five hundred had the five hundred traders; and
they made the men their husbands. Then in the night time, when her
man was asleep, the chief she-goblin rose up, and made her way to the
house of death, slew some of the men and ate them. The others did the
same. When the eldest goblin returned from eating men's flesh, her
body was cold. The eldest merchant embraced her, and perceived that
she was a goblin. [129] " All the five hundred of them must be goblins ! "
he thought to himself : " we must make our escape ! "

So in the early morning, when he went to wash his face, he bespake
the other merchants in these words. "These are goblins, and not human
beings ! As soon as other shipwrecked men can be found, they will make
them their husbands, and will eat us ; come — let us escape ! "

Two hundred and fifty of them replied, " We cannot leave them : go
ye, if ye will, but we will not flee away."

Then the chief trader with two hundred and fifty, who were ready to
obey him, fled away in fear of the goblins.

Now at that time, the Bodhisatta had come into the world as a flying
horse ^, white all over, and beaked like a crow, with hair like mufija
grass^, possessed of supernatural power, able to fly through the air. From
Himalaya he flew through the air until he came to Ceylon. There he
passed over the ponds and tanks of Ceylon, and ate the paddy that grew
wild there. As he passed on thus, he thrice uttered human speech filled
with mercy, saying — "Who wants to go home? who wants to go home?"
The traders heard his saying, and cried — " We are going home, master ! "
joining their hands, and raising them respectfully to their foreheads.
" Then climb up on my back," said the Bodhisatta. Thereat some of

1 The modern Kaelani-gaiiga (Journ. of the Pali Text Soc, 1888, p. 20).

■■^ On one side of a pillar in a Buddhist railing at Mathura, is a flying horse with
people clinging to it, perhaps intended for this scene (Anderson, Catalogue of the
Indian Museum, i. p. 189).

3 Saccharum Mufija.

No. 196. 91

them climbed up, some laid hold of his tail, and some remained standing,
with a respectful salute. Then the Bodhisatta took up even those who
stood still saluting him, and conveyed all of them, even two hundred and
fifty, to their own country, and set down each in his own i>lacc ; then he
went back to his place of dwelling.

And the she-goblins, when other men came to that place, slew those
two hundred and fifty who were left, and devoured them.

The Master now said, addressing the Brethren : " iirctln-cn, even as these
traders perished by falling into the hands of sho-goblins, but the others by
obeying the behest of the wonderful horse each returned safe home again ; so,
even so, they who neglect the advice of the Buddhas, both Brethren and Sisters,
lay Brethren and lay Sisters, [130] come to great misery in the four iiells,
places where they are punished luider the five fetters, and so forth. But those
who abide by such advice come to the three kinds of fortmiate birth, the six
heavens of sense, the twenty worlds of Brahma, and reaching the state of im-
perishable Nirvana they attain great blessedness." Then, becoming perfectly
enlightened, he recited the following verses : —

"They who will neglect the Buddha when he tells them what to do.
As the goblins ate the merchants, likewise they shall perish too.

" They who hearken to the Buddha when he tells them what to do.
As the bird-horse saved the merchants, they shall win salvation too."

When the Master had ended this discom-se, he declared the Truths and
identified the Birth : — at the conclusion of the Truths the backsliding Brother
entered on the Fruit of the First Path, and many others entered on the Fruit of
the First, Second, Third or Fourth : — " The Buddha's followers were the two
hundred and fifty who followed the advice of the horse, and I was the horse
myself"

No. 197.

MITTAM ITTA- J ATAK A.

" He smiles not," etc. — This story the Master told whilst dwelling at Savatthi,
about a certain Brother.

This Brother took a piece of cloth, deposited by his teacher, feehng confident
that if he took it his teacher would not be angry. Then he made a shoe-bag of
it, and took his leave. When this teacher asked why he took it, he replied he
had felt confident, if he did, that his teacher would not be angry. The teacher
flew into a passion, [131] got up and struck him a blow. "What confidence is
there between you and me^' he asked.

This fact became known among the Brotherhood. One day the brotliers
were all together talking about it in the Hall of Truth. "Friend, young Brother

92 The Jdtaka. Booh II.

So-and-so felt so confident of his teacher's friendship, that he took a piece of
cloth, and made it into a shoe-bag. Then the teacher asked him what confidence
there was between them, flew into a passion, jumped up, and gave him a blow."
The ]\Iaster came in, and asked them what they were talking of as they sat there
together. They told him. Then he said, " This is not the first time. Brothers,
that this man has disappointed the confidence of his fellow. He did the same
before." And then he told an old-world tale.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was born as a brahmin's son in the 'realm of Kasi. When he
came of age, he renounced the world ; he caused to grow in him the
Supernatural Faculties and the Attainments, and took up his abode in the
region of Himalaya with a band of disciples. One of this band of ascetics
disobeyed the voice of the Bodhisatta, and kept a young elephant which
had lost its dam. This creature by and by grew big, then killed its
master and made off into the forest. The ascetics did his obsequies ; and
then, coming about the Bodhisatta, they put this question to him.
" Sir, how may we know whether one is a friend or an enemy % "
This the Bodhisatta declared to them in the following stanzas : —

" He smiles not when he sees him, no welcome will he show.
He will not turn his eyes that way, and answers him with No.

" These are the marks and tokens by which your foe you see :
These if a wise man sees and hears he knows his enemy."

[132] In these words the Bodhisatta declared the marks of friend and
foe. Thereafter he cultivated the Excellences, and entered the heaven
of Brahma.

When the Master had ended this discourse, he identified the Birth : — " The
Brother in question was he who kept the pet elephant, his teacher was the
elephant, the Buddha's followers were then the band of hermits, and I myself
was their chief."

No. 198'.

" / come, my son" etc. — This story the Master told whilst living at Jetavana,
about a brother who was a backslider.

AVe hear that the blaster asked him if he really were a backslider ; and he
replied, yes, he was. Being asked the reason, he reiilied, "Because my passions

' There are many variants of this story. Compare Gesta Romanoriim (Early Eng.
Text See), no. 45, pp. 174 ff. ; Bake of the KnUjht dc la Tour Landry (same series),
p. 22. Compare no. 145.

No. 198. 03

were aroused on seeing a woman in her finery." Then the Master said, " Brother,
there is no watching women. In days of yore, watchers were jilaced to guard the
doors, and yet they could not keeji thcni safe ; even when you have got them,
you cannot keep them." And ho told an old-world talc.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta came into the world as a young parrot. His name was Radha,
and his 3'oungest brother was named Pottliapada. While th(^y were yet
quite young, both of them were caught by a fowler and handed over to a
brahmin in Benares. The brahmin cared for them as if they were his
children. [133] But the brahmin's wife was a wicked woman; there was
no watching her.

The husband had to go away on business, and addressed his young
parrots thus. " Little dears, I am going away on business. Keep watch
on your mother in season and out of season ; obsei-ve whether or not any
man visits her." So oft' he went, leaving his wife in charge of the young
parrots.

As soon as he was gone, the woman began to do wrong; night and day
the visitors came and went — there was no end to them, Potthapada,
observing this, said to Radha — " Our master gave this woman into our
charge, and here she is doing wickedness. I will speak to her."

" Don't," said Radha. But the other would not listen. " Mother,"
said he, "why do you commit sin?"

How she longed to kill him ! But making as though she would fondle
him, she called him to her.

" Little one, you are my son ! I will never do it again ! Here, then,
the dear ! " So he came out ; then she seized him crying,

" What ! you preach to me ! you don't know your measiire ! " and she
wrung his neck, and threw him into the oven.

The brahmin returned. When he had rested, he asked the Bodhisatta:
" Well, my dear, what about your mother — does she do wrong, or no ? "
and as he asked the question, he repeated the first couplet : —

" I come, my son, the journey done, and now I am at home again :
Come tell me ; is your mother true ? does she make love to other men V

Radha answered, " Father dear, the wise speak not of things which do
not conduce to blessing, whether they have hajjpened or not " ; and he
explained this by repeating the second couplet : [134]

" For what he said he now lies dead, bm-nt up beneath the ashes there :
It is not well the truth to tell, lest Potthapilda's fate I share."

94 The Jataka. Booh II.

Thus did the Bodhisatta hold forth to the brahmin ; and he went
on — " This is no place for me to live in either " ; then bidding the
brahmin farewell, he flew away to the woods.

When the Master had ended this discourse, he declared the Truths, and
identified the Birth : — at the conclusion of the Truths the backsliding Brother
reached the Fruit of the First Path: — "Anauda was Potthapada, and I myself
was Radha."

No. 199.

GAHAPATI-JATAKA,

" / like not this," etc. — This story the Master told, also about a backsliding
Brother, during a sojourn in Jetavana, and in the course of his address he said,
" Womankind can never be kept right ; somehow or other they will sin and
trick their husbands." And then he told the following story.

Once upon a time, in the reign of Brahmadatta, king of Benares, the
Bodhisatta was born in the realm of Kasi as a householder's son : and
coming of age he married and settled down. Now his wife was a wicked
woman, and she intrigued with the village headman. The Bodhisatta got
wind of it, and bethouglit him how he might put her to the test. [135]

At that time all the grain had been carried away during the rainy
season, and there was a famine. But it was the time when the corn had
just sprouted ; and all the villagers came together, and besought help
of their headman, saying, "Two months from now, when we have
harvested the grain, we will pay you in kind " ; so they got an old ox
from him, and ate it.

One day, the headman watched his chance, and when the Bodhisatta
was gone abroad he visited the house. Just as the two were happy
together, the Bodhisatta came in by the village gate, and set his face
towards home. The woman was looking towai'ds the village gate, and
saw him. "Why, who's this?" she wondered, looking at him as he
stood on the threshold. " It is he ! " She knew him, and she told the
headman. He trembled in terror.

No. i;)!). 05

"Don't be afraid," said the woman, "I have a plan. You know we
have had meat from you to eat : make as thougli you were seeking the
price of the meat ; I will climb up into the granary, and stand at the door
of it, crying. ' No rice here ! ' while you must stand in the middle of the
room, and call out insisting, again and again, ' I have children at home ;
give me the price of the meat 1 '" '

So saying, she climbed up to the granary, and sat in the door of it.
The other stood in the midst of the house, and cried, " Give me the price
of the meat ! " while she replied, sitting at the granary door, " There is no
rice in the granary ; I will give it when the harvest i§ home : leave me
now ! "

The goodman entered the house, and saw what they were about.
" This must be that wicked woman's plan," he thought, and he called to
the headman.

" Sir Headman, when we had some of your old ox to eat, we promised
to give you rice for it in two months' time. Not half a month has passed ;
then why do you try to make us pay now 1 That's not the reason you are
here : you must have come for something else. I don't like your ways.
That wicked and sinful woman yonder knows that there is no rice in the
garner, but she has climbed up, and there she sits, crying [136] ' No rice
here!' and you cry 'Give!' I don't like your doings, either of you ! "
and to make his meaning clear, he uttered these lines : —

" I like not this, I like not that ; I like not her, I say.
Who stands beside the granary, and cries ' I cannot pay ! '

" Nor you, nor you. Sir ! listen now : — my means and store are small ;
You gave me once a skinny cow, and two mouths' gi-ace withal ;
Now, ere the day, you bid me pay ! I like it not at all."

So saying, he seized the headman by the lock of hair on the top of his
head, dragged him out into the courtyard, threw him down, and as he
cried, " I'm the Headman ! " mocked him thus — " Damages, please, for
injury done to the chattels under another man's watch and ward ! " while
he thrashed him till the man was faint. Then he took him by the neck
and cast him out of the house. The wicked woman he seized by the hair
of her head, pulled lier away from the garner, knocked her down, and
threatened her — "If you ever do this kind of thing again, I'll make you
remember it ! "

From that day forward the headman durst not even look at that
house, and the woman did not dare to transgress even in thought.

[137] When this discourse was ended, the I\Iaster declared the Truths, at^the
conclusion of which the backsliding Brother reached the Fruit of the First
Path : — "The gooduian who piuiishcd that headman was I myself."

96 TJie Jdtaha. Book II.

No. 200.

SADHUSILA-JATAKA.

" One is good" etc. — This story the Master told while dwelling at Jetavana,
about a brahmin.

This man, we are told, had four daughters. Four suitors wooed them ; one
was fine and handsome, one was old and well advanced in years, the third a man
of family, and the fourth was good. He thought to himself, " When a man is
settling his daughters and disposing of them, whom should he give them to? the
handsome man or the oldish man, or one of the other two, the highly born or the
very virtuous man ? " Ponder as he would, he could not decide. So he thought
he would tell the matter to the Supreme Buddha, who would be sure to know ;
and then he would give the girls to the most suitable wooer. So he had a
quantity of perfumes and garlands prepared, and visited the monastery. Saluting
the Master, he sat on one side, and told him everything from beginning to end ;
then he asked, "To which of these four should I give my daughters?" To this
the Master replied, " In olden days, as now, wise men asked this question ; but
now that re-birth has confused your memory, you cannot remember the case."
And then at his request the Master told an old-world tale.

Once upon a time, when Brahmadatta ruled in Benares, the Bodhi-
satta was born as a brahmin's son. He came of age, and I'eceived his
education at Takkasila ; then on returning he became a famous teacher.

Now there was a brahmin who had four daughters. These four were
wooed by four persons as told above. The brahmin could not decide to
whom to give them, "I will enquire of the teacher," he thought, "and
then he shall have them to whom they should be given." So he came into
the teacher's presence, and repeated the first couplet : —

" One is good, and one is noble ; one has beauty, one has years.
Answer me this question, brahmin ; of the four, which best appears ? "

[138] Hearing this, the teacher replied, "Even though there be beauty
and the like qualities, a man is to be despised if he fail in virtue. There-
fore the former is not the measure of a man ; those that I like are the
virtuous." And in explanation of this matter, he repeated the second
couplet: —

" Good is beauty : to the aged show respect, for this is right :
Good is noble birth ; but virtue — virtue, that is my delight."

When the brahmin heard this, he gave all his daughters to the
virtuous wooer.

No. 200. 97

The Master, when this discourse was ended, declared the Truths and identified
the Birth : — at the conchision of the Truths tlie brahmin attained the Fruit of
the First Path :— " This brahmin was the brabruin then, and the famous teacher
was I myself."

No. 201.

BANDHANAGARA-JATAKA.

[139] " N'ot iron fetters" etc. — This story the Master told whilst staying
in Jetavana, about the prison-house.

At the time of this story we hear that a gang of burglars, highwaymen, and
murderers had been caught and haled before the king of Kosala. The king
ordered them to be made fost with chains, and ropes, and fetters. Thirty country
Brothers, desirous of seeing the Master, had paid him a visit and offered their
salutations. Next day, as they were seeking alms, they passed the prison and
noticed these rascals. In the evening, after their return from the day's rounds,
they approached the Buddha: " Su'," they said, "to-day, as we were seeking
alms, we saw in the prison-house a number of criminals bound fast in chains
and fetters, being in great misery. They could not break these fetters, and run
away. Is there any fetter stronger than these?"

The Master replied, " Brethren, those are fetters, it is true ; but the fetters
which consist of a craving for wealth, corn, sons, wives and children are stronger
than they are an hundred-fold, nay a thousand-fold. Yet even those fetters,
hard to break as they are, have been broken by wise men of the olden time, who
went to Himalaya and became anchorites." Then he told them an old-world
tale.

Once iipon a time, while Brahmadatta ruled over Benares, the
Bodhisatta was born into a poor man's family. When he grew up, his
father died. He earned wages, and supported his mother. His mother,
much against his will, brought a wife home for him, and soon after died.
Now his wife conceived. Not knowing that she had conceived, he said
to her, " Wife, you must earn your living ; I will renounce the world."
Then said she, "Nay, for I am with child. [140] Wait and see the child
that is born of me, and then go and become a hermit." To this he agreed.
So when she was delivered, he said, " Now, wife, yo»i are safely delivered,
and I must turn hermit." "Wait," said she, "till the time when the
child is weaned." And after that she conceived again.

" If I agree to her request," thought the Bodhisatta, " I shall never
get away at all. I will flee without saying a word to her, and become a
hermit." So he told her nothing, but rose up in the night, and fled
away.

J. II. 7

98 The Jdtaka. Book II.

The city guards seized him. " I have a mother to support," said he —
" let me go ! " thus he made them let him go free, and after staying in a
certain place, he passed out by the chief gate and made his way to
the Himalayas, where he lived as a recluse ; and caused the Supernatural
Faculties and the Attainments to spring up within him, as he dwelt
in the i-apture of meditation. As he dwelt there, he exulted, saying —
" The bond of wife and child, the bond of passion, so hard to break, is
broken ! " and he uttered these lines : —

"Not iron fetters — so the wise have told —
Not ropes, or bars of wood, so fast can hold

As passion, and the love of child or wife,
Of precious gems and earrings of fine gold.

"These heavy fetters — who is there can find
Release from such ? — these are the ties that bind :

These if the wise can burst, then they are fi'ee,
Leaving all love and all desire behind ! "

[141] And the Bodhisatta, after uttering this aspiration, without
breaking the charm of his ecstasy attained to Brahma's world.

When the Master had ended this discourse, he declared the Truths : — at the
conclusion of the Trutlis, some entered the First Path, some the Second, some
the Third, and some the Fourth : — " In the story, Mahamaya was the mother,
King Suddhodana was the father, Rahula's mother was the wife, Rahula himself
the son, and I was the man who left his family and became an anchorite."

No. 202.

KELI-SiLA-JATAKA.

[142] ''Geese, herom, elephants," e^c— This story the Master told while dwelling
at J etavana, about Lakuntaka the venerable and good.

Now this venerable ' Lakuntaka, we learn, was well known in the faith
of the Buddha, a famous man,' speaking sweet words, a honeyed preacher, of
keen discernment, with his passions perfectly subdued, but in stature the
smallest of all the eighty Elders, no bigger than a novice, like a dwarf kept for
amusement.

One day, he had been to the gate of Jetavana to salute the Buddha, when
thu'ty brothers from the country arrived at the gate on their way to salute him
too. When they saw the Elder, they imagined him to be some novice; they
pulled tlie corner of his robe, they caught his hands, held his head, tweaked his
nose, got him by the ears and shook him, and handled him very rudely ; then

No. 202. 99

after putting aside their bowl and robe, they visited the Master and sahitcd him.
Next they a.sked him, " Sir, we understand that you have an Elder who goes by
the name of Laktu.itaka tlie Good, a honeyed preacher. Where is he?" "Do
you want to see him?" the IMaster asked. "Yes, Sir." " lie is the man you saw
by the gate, and twitched his robe and pulled him about with great ruilene.sH
before you came here." " Why, Sir," asked they, "how is it that a man devoted
to prayer, full of high aspirations, a true disciple — how is it he is so insignificant?"
" Because of his own sins," answered the blaster ;' and at their request he told
them an old-world tale.

Once upon a time, when king Bi-ahmadatta reigned in Benares, the
Bodhisatta became Sakka, king of the gods. Brahmadatta could not
endure to look upon anything old or decrepit, whether elephant, horse, ox,
or what not. He was full of prank.s, and whenever he saw any such, he
would chase them away ; old carts he had broken up ; any old women that
he saw he sent for, and beat upon the belly, then stood them up again and
gave them a scare ; he made old men roll about and play on the ground
like tumblers. If he saw none, but only heard that there was a greybeard
in such and such a town, [143] he sent for him thence and took his sport
with him.

At this the people for very shame sent their parents outside the
boundaries of the kingdom. No more did men tend or care for their
mother and father. The king's friends were as wanton as he. As men
died, they filled up the four' worlds of unhappiness ; the company of the
gods grew less and less.

Sakka saw that there were no newcomers among the gods ; and he
cast about him what w^as to be done. At last he hit upon a plan. "I wall
humble him ! " thought Sakka ; and he took ujDon him the form of an old
man, and placing two jars of buttermilk in a crazy old waggon, he yoked
to it a pair of old oxen, and set out upon a feast day. Brahmadatta,
mounted upon a richly caparisoned elephant, was making a solemn pro-
cession about the city, which was all decorated ; and Sakka, clad in rags,
and driving this cart, came to meet the king. When the king saw the old
cart, he shouted, "Away with that cai't, you!" But his people answered,
"Where is it, my lord? we cannot see any cart! " (for Sakka by his power
let it be seen by no one but the king). And, coming up to the king
repeatedly, at last Sakka, still driving his cart, smashed one of the jars
upon the king's head, and made him turn round ; then he smashed the
other in like manner. And the buttermilk trickled down on either side
of his head. Thus was the king plagued and tormented, and made
miserable by Sakka's doings.

1 The four apdye = B.eU, birth as an animal, birth as a iieta (ghost), birth among
the asaras (Titans or fallen spirits).

7—2

100 The Jataka. Book II.

When Sakka saw his distress, he made the cart disappear, and took his
proper shape again. Poised in mid-air, thunderbolt in hand, he up-
braided him— "O wicked and unrighteous king ! Will you never become
old yourself ? will not age assail you '? Yet you sport and mock, and do
despite to those who are old ! It is through you alone, and these doings of
yours, that men die on every hand, and fill up the four worlds of un-
happiness, and that men cannot care for their parents' welfare ! If you do
not cease from this, I will cleave your head with my thunderbolt. Go,
and do so no more."

With this rebuke, he declaied the worth of parents, and made known
the advantage of reverencing old age ; after which discourse he departed
to his own place. From that time forward the king never so much as
thought of doing anything like what he had done before.

[144] This story ended, the Master, becoming perfectly enlightened, recited
these two couplets : —

"Geese, herons, elephants, and spotted deer
Though all unlike, alike the lion fear.

" Even so, a child is great if he be clever ;
Fools may be big, but great they can be never i."

When this discourse was ended, the Master declared the Truths and identified
the Birth : — at the conclusion of the Truths some of those Brethren entered on
the First Path, some on the Second, and some upon the Fourth : — "The excellent
Lakuutaka was the king in the story, who made people the butt for his jests and
then became a butt himself, whilst I myself was Sakka."

No. 203%

KHANDHA-VATTA-JATAKA.

" ^ Virilpakkha snakes I love," etc. — This story the Master told whilst living at
Jetavana, about a certain brother.

As he sat, we are told, at the door of his living room, chopping sticks, a
snake crept out of a rotten log, and bit his toe ; he died on the spot. All the
monastery learnt how he had come by his sudden death. In the Hall of Truth

1 These lines occur in Samyutta-Nikaya, pt. n. xxi. 6 (ii. p. 279, ed. P. T. S.).
■^ See Cullavagga v. 6 (iii. 75 in Vinaya Texts, S.B.E.), where the verses occur
again. The verses partly recur in the ' Bower MS,' a Sanskrit MS lately found in the

No. 203. 101

they began talking about it; saying how Brother So-and-so was sitting at his
door, chopping wood, when a snake bit him, and he died immediately of the
bite.

[145] The Master came in, and wanted to know what they were discussing as
they sat there together. They told him. Said he, "Brethren, if our brotiior had
practised kindness towards the four royal races of serpents, tliat snake would not
have bitten him : wise anchorites in by-gone days, before the P>ud(ilia was born, by
using kindness to these four royal races, were released from the fear that sprang
from these serpents." Then he' told them an old-world tale.

Once upon a time, during the reign of Brahmadatta king of Benai'es,
the Bodhisatta came into the world as a young brahmin of Kasi. Wlien
he came of age, he quelled his passions and took upon him the life of an
ascetic ; he developed the Supernatural Faculties and the Attainments ;
he built an hermitage by the bend of the Ganges near the foot of Himalaya,
and there he dwelt, surrounded by a band of ascetics, lost in the rapture
of meditation.

At that time there were many kinds of snakes upon the Ganges bank,
which did mischief to the hermits, and many of them perished by snake-
bite. The ascetics told the matter to the Bodhisatta. He summoned all
the ascetics to meet him, and thus addressed them : " If you showed
goodwill to the four royal races of snakes, no serpents would bite you.
Therefore from this time forward do you show goodwill to the four royal
races." Then he added this verse : —

" Virupakkha snakes I love,
Erapatha snakes I love,
Chabbyaputta snakes I love,
Kanhagotamas I love."

After thus naming the four royal families of the snakes, he added :
" If you can cultivate goodwill towards these, no snake creature will bite
you or do you harm." Then he repeated the second verse : — [146]

"Creatures all beneath the sun.
Two feet, four feet, more, or none—
How I love you, every one ! "

Having declared the nature of the love within him, he uttered another
verse by way of prayer : —

"Creatures all, two feet or four.
You with none, and you with more,
Do not hurt me, I implore ! "

ruins of an ancient city in Kashgaria (see J.F.T.S., 1893, p. Gi). The kinds of snakes
mentioned cannot be identified. Snake charms are extremely common in Sanskrit;
there are many in the Atharva Veda.

102 77^6 Jdtaha. Booh II.

Then again, in general terms, he repeated one verse more : —

"All ye creatures that have birth,
Breathe, and move iipon the earth,
Happy be ye, one and all,
Never into mischief falP."

[147] Thus did he set forth how one must show love and goodwill to
all creatures without distinction ; he reminded his hearers of the virtues
of the Three Treasures, saying — " Infinite is the Buddha, infinite the Law,
and the Order infinite." He said, " Remember the quality of the Three
Treasures ; " and thus having shown them the infinity of the Three
Treasures, and wishing to show them that all beings are finite, he added,
" Finite and measurable are creeping things, snakes, scorpions, centipedes,
spiders, lizards, mice." Then again, " As the passions and lusts in these
creatures are the qualities which make them finite and limited, let us be
protected night and day against these finite things by the power of the
Three Treasures, which are infinite : wherefore remember the worth of the
Three Treasures." Then he recited this stanza : —

"Now I am guarded safe, and fenced around;
Now let all creatures leave me to my ground.
All honour to the Blessed One I pay.
And the seven Buddhaa who have passed away."

[148] And bidding them also remember the seven Buddhas^ whilst
they did honoui*, the Bodhisatta composed this guardian charm and
delivered it to his band of sages. Thenceforward the sages bore in mind
the Bodhisatta's admonition, and cherished love and goodwill, and remem-
bered the Buddha's virtues. As they did this, all the snake kind departed
from them. And the Bodhisatta cultivated the Excellencies, and attained
to Brahma's heaven.

When the Master had ended this discourse, he identified the Birth :■ — " The
Buddha's followers were then the followers of the sage ; and their Teacher was I
myself."

^ All the verses hitherto given match, and are to be taken together as the "First
gatha." The other is in a different metre, and is the "Second gatha."
2 For the seven Buddhas, see Wilson, Select Works, ii. 5.

No. 204. 103

No. 204.

ViRAKA-JATAKA.

" 0 have i/ou seen," etc. — This story the Master told, while dwelling at
Jetavana, about imitating the Buddha.

When the Elders had gone with their followers to visit Devadatta^, the
Master asked Sfiriputta what Devadatta had done when he saw them. The
reply was that he had imitated the Buddha. The Master rejoined, "Not now
only has Devadatta imitated me and thereby come to ruin ; he did just the same
before." Then, at the Elder's request, he told an old-world tale.

[149] Once upon a time, while Brahmadatta reigned as king in Benares,
the Bodhisatta became a marsh crow, and dwelt by a certain pool. His
name was Viraka, the Strong.

There arose a famine in Kasi. Men could not spare food for the
crows, nor make offering to goblins and snakes. One by one the crows
left the famine- stricken land, and betook them to the woods.

A certain crow named Savitthaka, who lived at Benares, took with
him his lady crow and went to the place where Viraka lived, making his
abode beside the same pool.

One day, this crow was seeking food about the pool. He saw how
Viraka went down into it, and made a meal off some fish ; and after-
wards came up out of the water again, and stood drying his feathei-s.
"Under the wing of that crow," thought he, "plenty of fish are to be got.
I will become his servant." So he drew near.

" What is it, Sir ? " asked Viraka.

" I want to be your servant, my lord ! " was the reply.

Viraka agreed, and from that time the other served him. And from
that time, Viraka used to eat enough fish to keep him alive, and the rest
he gave to Savitthaka as soon as he had caught them ; and when Savitthaka
had eaten enough to keep him alive, he gave what was over to his wife.

After a while pride came into his heart. "This crow," said he, "is
black, and so am I : in eyes and beak and feet, too, there is no difference
between us. I don't want his fish ; I will catch my own ! " So he told
Viraka that for the future he intended to go down to the water and catch
fish himself. Then Viraka said, " Good friend, you do not belong to a

^ Sariputta and MogRalljlna visited the arch-heretic to try if they could win back
his followers to the Master. The story of their visit, and how it succeeded, is told in
the Vinaya, Cullavagga, vii. 4 foil, (translated in S.B.E., Vinaya Texts, iii. 256). See
also vol. i. no. 11,

104 The Jataka. Book II.

tribe of such crows as are born to go into water and catch fish. Don't
destroy yourself ! "

But in spite of this attempt to dissuade him, Savitthaka did not take
the warning to heart. Down he wont to the pool, down into the water ;
but he could not make his way through the weeds and come out again —
there he was, entangled in the weeds, with only the tip of his beak
appearing above the water. So not being able to breathe he perished
there beneath the water.

[150] His mate noticed that he did not return, and went to Viraka to
ask news of him. " My lord," she asked, " Savitthaka is not to be seen :
where is he 1, " And as she asked him this, she repeated the first stanza : —

"O have you seen Savitthaka, 0 Viraka, have you seen
My sweet-voiced mate whose neck is like the peacock in its sheen?"

"When Viraka heard it, he replied, " Yes, I know where he is gone,"
and recited the second stanza : —

" He was not born to dive beneath the wave.

But what he could not do he needs must try;
So the poor bird has found a watery grave,
Entangled in the weeds, and left to die."

When the lady-crow heard it, weeping, she returned to Benares.

After this discourse was ended, the Master identified the Birth : — "Devadatta
was then incarnate as Savitthaka, and I myself was Viraka."

No. 205.

GANGEYYA-JATAKA.

[151] " Fine are the fish," eic— This story the Master told while dwelling at
Jetavana, about two young Brethren.

These two young fellows, we are told, belonged to a good family of Savatthi,
and had embraced the faith. But they, not realising the impurity of the body i,
sang the praises of their beauty, and went about bragging of it.

^ Beading an-anuyufijitva.

No. 205. 105

One day they fell into a dispute on this point. " You're handsome, but
so am I," said each of them ; then, spying an aged Elder .sitting not far away,
they agreed that he was likely to know whether they were beautiful or not.
Then they a[>proached him with the que.stion, "Sir, which of us is beautiful?"
The Elder replied, "Friends, I am more beautiful than citlier of y<ni." At this
the young men reviled him, and went oft", gruml)ling that he told them some-
thing they did not ask, but would not tell them what they did.

The Brotlierhood became aware of this event ; and one day, wlien they were
all together in the Hall of Ti'Uth, they began talking aliout it. "Friend, liow
the old Elder shamed those two young fellows whose heads were full of their own
beauty!" The Master ctime in, and asked what they were talking of now as
they sat together. They told him. He rejoined, "This is not the only time.
Brethren, that our friends were full of the praises of their own beauty. In olden
times tliey used to go about boasting of it as they do now." And then he told
them an old-world tale.

Once upon a time, during the reign of Brahmadatta, king of Benares,
the Bodhisatta became a tree sprite on the bank of the Ganges. At the
point where Ganges and Jumna meet, two fish met together, one from
the Ganges and one from the Jumna. " I am beautiful ! " said one, "and
so are you ! " and then they fell to quarrelling about their beauty. Not
far from the Ganges they saw a Tortoise lying on the bank. " Yon fellow
shall decide whether or no we are beautiful ! " said they ; and they went
up to him. " Which of us is beautiful, friend Tortoise," they asked, " the
Ganges fish or the Jumna fish?" The Tortoise answered, "The Ganges
fish is beautiful, and the Jumna fish is beautiful : but I am more beautiful
than you both." And to explain it, he uttered the first verse : — [152]

"Fine are the fish of Jumna stream, the Ganges fish are fine.
But a foiu"- footed creature, with a tapering neck like mine.
Round like a spreading banyan tree, must all of them outshine."

When the fish heard this, they cried, " Ah, you rascally Tortoise !
you won't answer our question, but you answer another one ! " and they
repeated the second verse : —

" We a.sk him this, he answers that : indeed a strange reply !
By his own tongue his praise is sung: — I like it not, not I!"

When this discourse was concluded, the ]\[aster identified the Birth : — " In
those days the young Bi'others were the two fish, the old man was the tortoise,
and I was the tree-sprite who saw the whole thing from the Ganges bank."

106 The Jcitaka. Book II.

No. 206\

KURUNGA-MIGA-JATAKA.

^'Come, Tortoise," etc.— This story the Master told at Veluvana, about Deva-
datta. News came to the Master that Devadatta was plotting his death. " Ah,
Brethren," said he, "it was just the same long ago; Devadatta tried then to kill
me, as he is trying now." And he told them this story.

[153] Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta became an Antelope, and lived within a forest, in a thicket
near a certain lake. Not far from the same lake, sat a Woodpecker
perched at the top of a tree; and in the lake dwelt a Tortoise. And the
three Ijecame friends, and lived together in amity.

A hunter, wandering about in the wood, observed the Bodhisatta's
footprint at the going down into the water ; and he set a trap of leather,
strong, like an iron chain, and went his way. In the first watch of the
night the Bodhisatta went down to drink, and got caught in the noose :
whereat he cried loud and long. Thereupon the Woodpecker flew down
from her tree-top, and the Tortoise came out of the water, and consulted
what was to be done.

Said the Woodpecker to the Tortoise, " Friend, you have teeth — bite
this snare through ; I will go and see to it that the hunter keeps away ;
and if we both do our best, our friend will not lose his life." To make
this clear he uttered the first stanza : —

" Come, Tortoise, tear the leathern snare, and bite it through and through,
And of the hunter I'll take care, and keep him oft' from you."

The Tortoise began to gnaw the leather thong : the Woodpecker made
his way to the hunter's dwelling. At dawn of day the hunter went out,
knife in hand. As soon as the bird saw him start, he uttered a cry,
flapped his wings, and struck him in the face as he left the front door.
" Some bird of ill omen has struck me ! " thought the hunter ; he turned
back, and lay down for a little while. Then he rose up again, and took
his knife. The bird reasoned within himself, " The first time he went out
by the front door, so now he will leave by the back : " and he sat him
down behind the house. [154] The hunter, too, reasoned in the same
way : " When I went out by the front door, I saw a bad omen, now will I

1 Figured on the Bharhut Stupa (Cunningham, p. 67, and pi. xxvii. 9).

No. 206. 107

go out by the back ! " and so he did. But the bird cried out again, and
struck him in the face. Finding that he was again struck by a bird of
ill omen, the hunter exclaimed, " This creature will not let me go ! " and
turning back he lay down until sunrise, and when the sun was risen, he
took his knife and started.

The Woodpecker made all haste back to his friends. " Here comes the
hunter!" he cried. By this time the Tortoise had gnawed through all the
thongs but one tough thong : his teeth seemed as though they would fall
out, and his mouth was all smeared with blood. The Bodhisatta saw the
young hunter coming on like lightning, knife in hand : he burst the thong,
and fled into the woods. The Woodpecker perched upon his tree-top.
But the Tortoise was so weak, that he lay where he was. The hunter
threw him into a bag, and tied it to a tree.

The Bodhisatta observed that the Tortoise was taken, and determined
to save his friend's life. So he let the hunter see him, and made as though
he were weak. The hunter saw him, and thinking him to be weak,
seized his knife and set out in pursuit. The Bodhisatta, keeping just out
of his reach, led him into the forest ; and when he saw that they had
come far away, gave him the slip and returned swift as the wind by
another way. He lifted the bag with his horns, threw it upon the ground,
ripped it open and let the Tortoise out. And the Woodpecker came down
from the tree.

Then the Bodhisatta thus addressed them both : " My life has been
saved by you, and you have done a friend's part to me. Now the hunter
will come and take you ; so do you, friend Woodpecker, migrate else-
where with your brood, and you, friend Tortoise, dive into the water."
They did so.

The IMaster, becoming perfectly enlightened, uttered the second stanza :
[155]

"The Tortoise went into the pond, the Deer into the wood.
And from the tree the Woodpecker carried away his brood."

The hunter returned, and saw none of them. He found his bag torn ;
picked it up, and went home sorrowful. And the three friends lived all
their life long in unbroken amity, and then passed away to fare according
to their deeds.

When the Master had ended this discourse, he identified the Birth:—
"Devadatta was the huntsman, Siiriputta the Woodpecker, Moggallana the
Tortoise, and I was the Antelope."

108 The Jdtaka. Book II.

No. 207.

ASSAKA-JATAKA.

" Once with the great king Assaka" etc. — This story the Master told whilst
staying in Jetavana, about some one who was distracted by the recollection of a
former wife. He asked the Brother whether he were really lovesick. The man
said, Yes. "Whom are you in love with?" the Master continued. "My late
wife," was the reply. Then the Master said, " Not this once only, Brother, have
you been full of desire for this woman ; in olden days her love brought you to
great misery." And he told a story.

Once upon a time, there was a king Assaka reigning in Potali, which
is a city of the kingdom of Kasi. His queen consort, named Ubbarl, was
very dear to him ; she was charming, and graceful, and beautiful passing
the beauty of women, though not so fair as a goddess. She died : and at
her death the king was plunged in grief, and became sad and miserable.
He had the body laid in a coffin, and embalmed with oil and ointment,
and laid beneath the bed ; and there he lay without food, weeping and
wailing. [156] In vain did his parents and kinsfolk, friends and courtiers,
priests and laymen, bid him not to grieve, since all things pass away ;
they could not move him. As he lay in sorrow, seven days passed by.

Now the Bodhisatta was at that time an ascetic, who had gained the
Five Supernatural Faculties and the Eight Attainments ; he dwelt at the
foot of Himalaya. He was possessed of perfect supernatural insight, and
as he looked round India with his heavenly vision, he saw this king
lamenting, and straightway resolved to help him. By his miraculous
power he rose in the air, and alighted in the king's park, and sat down
on the ceremonial stone, like a golden image.

A young brahmin of the city of Potali entered the park, and seeing
the Bodhisatta, he greeted him and sat down. The Bodhisatta began to
talk pleasantly with him. " Is the king a just ruler?" he asked.

"Yes, Sir, the king is just," replied the youth; "but his queen is just
dead ; he has laid her body in a coffin, and lies down lamenting her ; and
to-day is the seventh day since he began. — Why do you not free the king
from this great grief 1 Virtuous beings like you ought to overcome the
king's sorrow."

"I do not know the king, young man," said the Bodhisatta; "but
if he were to come and ask me, I would tell him the place where she
has now come into the flesh again, and make her speak herself."

"Then, holy Sir, stay here until I bring the king to you," said the

No. 207. 101)

youth. The Bodhisatta agreed, and he hastened into the king's presence,
and told him about it. "You should visit this being with the divine
insight ! " he told the king.

The king was overjoyed at the thought of seeing UbbarT ; and he
entered his chariot and drove to the place. Greeting the Bodhisatta,
he sat down on one side, and asked, " Is it trute, as I am told, that you
know where my queen has come into being again 1 "

" Yes, I do, my lord king," replied he.

Then the king asked where it was.

The Bodhisatta replied, " O king, she was intoxicated with her beauty,
and so fell into negligence and did not do fair and virtuous acts ; so now
she has become a little dung- worm in this very park." [157j

" I don't believe it ! " said the king.

"Then I will show her to you, and make her speak," answered the
Bodhisatta.

" Please make her speak ! " said the king.

The Bodhisatta commanded — "Let the two that are busy rolling a
lump of cow-dung, come forth before the king ' " and by his power he
made them do it, and they came. The Bodhisatta pointed one out to the
king: "There is your queen UbbarT, O king! she has just come out of
this lump, following her husband the dung-worm. Look and see."

"What! my queen UbbarT a dung-worm 1 I don't believe it!" cried
the king.

" I will make her speak, O king ! "

" Pray make her speak, holy Sir ! " said he.

The Bodhisatta by his power gave her speech. " Ubbarl ! " said he.

" What is it, holy Sir ? " she asked, in a human voice.

"What was your name in your former character?" the Bodhisatta
asked her.

"My name was UbbarT, Sir," she replied, "the consort of king
Assaka."

"Tell me," the Bodhisatta went on, "which do you love best now —
king Assaka, or this dung- worm 1 "

"O Sir, that was my former birth," said she. "Then I lived with
him in this park, enjoying shape and sound, scent, savour and touch ; but
now that my memory is confused by re-birth, what is he 1 Why, now I
would kill king Assaka, and would smear the feet of my husband the dung-
worm with the blood flowing from his throat ! " and in the midst of the
king's comjjany, she uttered these verses in a human voice : —

"Once with the great king Assaka, who was my husband dear,
Beloving and beloved, I walked about this garden here.

"But now new sorrows and new joys have made the old ones flee,
And dearer far than Assaka my Worm is now to uic."

no The Jdtaha. Book II.

[158] When king Assaka heard this, he repented on the spot; and at
once he caused the queen's body to be removed and washed his head. He
saluted the Bodhisatta, and went back into the city ; where he married
another queen, and ruled in rigliteousness. And tlie Bodhisatta, having
instructed the king, and set him free from .sorrow, returned again to
the Himalayas.

When the Master had ended this discourse, he declared the Truths and
identified the Birth :— at the conclusion of the Truths, the lovesick Brother
reached the Fruit of the First Path : — " Your late wife was Ubbari ; you, the
lovesick Brother, were king Assaka ; Sariputta was the young brahmin ; and the
anchorite was I myself."

No. 208.

SUMSUMARA- J ATAK A ^

" Rose-apple, jach-fruit" etc. — This story the Master told at Jetavana, about
Devadatta's attempts to murder him 2. When he heard of these attempts, the
Master said, " This is not the first time that Devadatta has tried to murder me ;

1 Cf. Blarkata-jdtaka, Mahavastu ii. 208 ; Cariyu-Pitaka, iii. 7 ; Morris, Contemp.
Rev. vol. 39, quoting Griffis, Japanese Fairy World, p. 153. A monkey outwits a
crocodile in No. 57, above.

The following variant, from Russia (Moscow district) may be of interest. It was
given me by Mr I. Nestor Schnurmann, who heard it from his nurse (about 1860). —
Once upon a time, the King of the Fishes was wanting in wisdom. His advisers told
him that once he could get the heart of the fox, he would become wise. So he sent a
deputation, consisting of the great magnates of the sea, whales and others. ' ' Our
king wants your advice on some state affairs." The fox, flattered, consented. A
whale took him on his back. On the way the waves beat upon him ; at last he asked
what they really wanted. They said, what their king really wanted was to eat his
heart, by which he hoped to become cliever. He said, " Why didn't you tell me that
before? I would gladly sacrifice my life for such a worthy object. But we foxes
always leave our hearts at home. Take me back and I'll fetch it. Otherwise I'm sure
your king will be angry." So they took him back. As soon as he got near the shore,
he leaped on land, and cried " Ah you fools ! Have you ever heard of an animal not
carrying his heart with him ? " and ran off. The fish had to return empty.

- These attempts of Devadatta, and how they were foiled, are set forth in Cullavagga,
VII. iii. 6 foil., trans, in S. B. E., Vinaya Texts, iii. 243 f.

No. 208. I 1 I

he did the same before, and yet could not so much as make me afraid." Then

he told tliis story.

Once upon a time, while Bralimadatta was king of Benares, the Bodlii-
satta came to life at the foot of Himalaya as a 'Monkey. Ho grew strong
and sturdy, big of frame, well-to-do, and lived by a curve of the river
Ganges in a forest haunt.

Now at that time there was a Crocodile dwelling in the Ganges. The
Crocodile's mate saw the great frame of the monkey, [loOJ and she
conceived a longing for his heart to eat. So she said to her lord : " Sir, I
desire to eat the heart of that great king of the monkeys ! "

" Good wife," said the Crocodile, " I live in the water and he lives on
dry land : how can we catch him 1 "

"By hook or by crook," she replied, "caught he must be. If I don't
get him, I shall die."

" All right," answei'ed the Crocodile, consoling her, " don't trouble
yourself. I have a plan ; I will give you his heart to eat."

So when the Bodhisatta was sitting on the bank of the Ganges, after
taking a drink of water, the Crocodile drew near, and said :

" Sir Monkey, why do you live on bad fruits in this old familiar
place'? On the other side of the Ganges there is no end to the mango
trees, and labuja trees', with fruit sweet as honey 1 Is it not better to
cross over and have all kinds of wild fruit to eat 1 "

" Lord Crocodile," the Monkey made answer, " deep and wide is the
Ganges : how shall I get across 1 "

. " If you will go, I will mount yoi; on my back, and carry you over."

The Monkey trusted him, and agreed. " Come here, then," said the
other, " up on my back with you ! " and up the monkey climbed. But
when the Crocodile had swum a little way, he plunged the Monkey under
the water.

" Good friend, you are letting me sink ! " cried the Monkey. " What
is that for 1 "

Said the Crocodile, " You think I am carrying you out of pure good
nature 1 Not a bit of it ! My wife has a longing for your heart, and
I want to give it her to eat ! "

" Friend," said the Monkey, " it is nice of you to tell me. Why, if
our heart were inside us when we go jumping among the tree-tops, it
would be all knocked to pieces ! "

"Well, where do you keep if?" asked the other.

The Bodhisatta pointed out a fig-tree, with clusters of ri])e fruit,

1 Artocarpus Lacucba (C]ulders).

112 The Jdtaka. Booh II.

standing not far off. "See," said he, "there are onr heai'ts hanging
on yon fig-tree." [160]

"If you will show me your heart," said the Crocodile, "then I won't
kill you."

"Take me to the tree, then, and I will point it out to you hanging
upon it."

The Crocodile brought him to the place. The Monkey leapt ofi" his
back, and climbing up the fig-tree sat upon it. " O silly Crocodile ! "
said he, " you thought that there were creatures that kept their hearts in
a tree-top ! You are a fool, and I have outwitted you ! You may keep
your fruit to yourself. Your body is great, but you have no sense." And
then to explain this idea he uttered the following stanzas : —

" Rose-apple, jack-fruit, mangoes too across the water there I see ;
Enough of them, I want them not ; my fig is good enough for me !

" Great is your body, verily, but how much smaller is your wit !
Now go your ways. Sir Crocodile, for I have had the best of it."

The Crocodile, feeling as sad and miserable as if he had lost a thousand
pieces of money, went back sorrowing to the place where he lived.

When the Master had ended this discourse, he identified the Birth : — " In
those days Devadatta was the Crocodile, the lady Ciiica was his mate, and I was
the Monkey,"

No. 209 \

KAKKARA-JATAKA.

" Trees a many have I seen" etc. — This story the Master told while dwelling
at Jetavana, about a Brother who was one of the fellow-students of Elder
Sariputta, Captain of the Faith.

This fellow, as we learn, [161] was clever at taking care of his person. Food
very hot or very cold he would not eat, for fear it should do him harm. He
never went out for fear of being hurt by cold or heat ; and he would not have
rice which was either over-boiled or too hard.

The Brotherhood learnt how much care he took of himself In the Hall of
Truth, they all discussed it. " Friend, what a clever fellow Brother So-and-so is
in knowing what is good for him ! " The Master came in, and asked what they
were talking of as they sat there together. They told him. Then he rejoined,

1 Compare latter part of the Second Cakimtaka Jdtaka, Mahavastu ii. 250 ; the first
line of the first verse and the whole of the second are nearly the same.

No. 209. ri3

"Not only now is our young friend careful for his personal comfort. He was just
the same in olden days." And he told them an old-world tale.

Once upon a time, in the reign of Brahmadatta, king of Benares, the^
Bodhisatta became a Tree-spirit in a forest glade. A certain fowler, witli
a decoy bird, hair noose, and stick, went into the forest in search of birds.
He began to follow one old bird which flew off into the woods, trying to
escape. The bird would not give him a chance of catching it in his snare,
but kept rising and alighting, rising and alighting. So the fowler covered
himself with twigs and branches, and set his noose and stick again and
again. But the bird, wishing to make him ashamed of himself, sent forth
a human voice and repeated the first stanza : —

"Trees a many have I seen
Growing in the woodland green :
But, 0 Tree, they could not do
Any such strange things as you!"

So saying, the bird flew off and went elsewhere. When it had gone,
the fowler repeated the second verse: — [162]

"This old bird, that knows the snare,
Off has flown into the air;
Forth from out his cage has broken,
And with human voice has spoken ! "

So said the fowler ; and having hunted through the woods, took what
he could catch and went home asrain.

When the Master had ended this discourse, he identified the Birth: —
" Devadatta was the fowler then, the young dandy was the bii'd, and the tree-
sprite that saw the whole thing was I myself."

No. 210.

KANDAGALAKA-JATAKA.

" 0 friend" e^c— This was told by the Master, during a stay in Veluvana,
about Devadatta's attempts to iujitate him^. When he heard of these attempts
to imitate him, the Master said, "This is not the first time Devadatta has
destroyed himself by imitating me ; the same thing happened before." Then
he told this story.

' See above, note to no. 208.

J. n.

114 The Jataka. Book II.

Once upon a time, when Brahmadatta was king of Benares, the Bodhi-
satta entered into life as a Woodpecker. In a wood of acacia trees he
lived, and his name was Khadiravaniya, the Bird of the Acacia Wood.
He had a comrade named Kandagalaka, or Eatbulb, who got his food in a
wood full of good fruit.

One day the friend went to visit Khadiravaniya. "My friend is come ! "
thought Khadiravaniya ; and he led him into the acacia wood, and pecked
at the tree-trunks until the insects came out, which he gave to his friend.
As each was given him, the friend pecked it up, and ate it, as if it were a
honey cake. As he ate, pride arose in his heart. [163] "This bird is a
woodpecker," thought he, " and so am I. What need for me to be fed by
him? I will get my own food in this acacia wood!" So he said to
Khadiravaniya,

" Friend, don't trouble yourself, — I will get my own food in the acacia
wood."

Then said the other, " You belong to a tribe of birds which finds its
food in a forest of pithless silk-cotton trees, and trees that bear abundant
fruit ; but the acacia is full of pith, and hard. Please do not do so ! "

"What!" said Kandagalaka — "am I not a woodpecker 1" And
he would not listen, but pecked at an acacia trunk. In a moment his
beak snapped off, and his eyes bade fair to fall out of his head, and his
head split. So not being able to hold fast to the tree, he fell to the
ground, repeating the first verse : —

" 0 friend, what is this thorny, cool-leaved tree
Which at one blow has broke my beak for me?"

Having heard this, Khadiravaniya recited the second stanza : —

" This bird was good for rotten wood
And soft; but once he tried.
By some ill hap, hard trees to tap ;
And broke his skull, and died."

[164] So said Khadiravaniya; and added, "0 Kandagalaka, the tree
where you broke your head is hard and strong ! "
But the other perished then and there.

When the Master had ended this discourse, he identified the Birth;
" Devadatta was Kandagalaka, but Khadiravaniya was I myself."

No. 211. 115

No. 211\

SOMADATTA-JATAKA.

^^All the year long never ceasing," etc. — This story the Master told while
dwelling at Jetavana, about Elder Laludayl, or Udilyl the Simpleton.

This man, we learn, was unable to get out a single sound in the presence of
two or three people. He was so very nervous, that he said one thing when
he meant another. It happened that the Brethren were speaking of this as they
sat together in the Hall of Truth. [165] The Master came in, and asked
what they were talking of as they sat there together. They told him. He
answered, "Brethren, this is not the first time that Laludayi has been a very
nervous man. It was just the same before." And he told an old-world tale.

Once on a time, while Brahmadatta was king of Benares, the Bodhi-
satta was born into a certain brahmin family in the kingdom of Kasi.
When he came of age, he went to study at Takkasila. On returning he
found his family poor; and he bade his parents farewell and set out to
Benares, saying to himself, " I will set up my fallen family again ! "

At Benares he became the king's attendant ; and he grew very dear to
the king and became a favourite.

Now his father lived by ploughing the land, but he had only one pair
of oxen ; and one of them died. He came before the Bodhisatta, and said
to him, " Son, one of my oxen is dead, and the ploughing does not go on.
Ask the king to give you one ox ! "

"No, Father," answered he, "I have but just now seen the king;
I ought not to ask him for oxen now : — you ask him."

"My son," said his father, "you do not know how bashful I am.
If there are two or three people present I cannot get a word out. If
I go to ask the king for an ox, I shall end by giving him this one ! "

"Father," said the Bodhisatta, "what must be, must be. I cannot
ask the king; but I will train you to do it." So he led his father to
a cemetery where there were clumps of sweet grass ; and tying up tufts of
it, he scattered them here and tliere, and named them one by one, pointing
them out to his father : " That is the King, that is the Viceroy, this is the
Chief Captain. Now, Father, when you come before the king, you must
first say — ' Long live the king ! ' and then repeat this verse, to ask for an
ox ; " and this is the verse he taught him : —

" I had two oxen to my plough, with which my work was done,
But one is dead! 0 mighty prince, plea.se give me another one!"

^ Fau8b<|ill, Five Jdtakas, p. 31 ; Comm. on Dhammapada verse 152 (p. 317 of
F.'a edition).

8—2

116 The Jataka. Book II.

[166] For the space of a whole year the man learnt this couplet; and
then he said to his son — " Dear Somadatta, I have learnt the lines !
Now I can say it before any man ! Take me to the king."

So the Bodhisatta, taking a suitable present, led his father into the
king's presence. " Long live the king ! " cried the brahmin, offering his
present.

" Who is this brahmin, Somadatta ? " the king asked.

" Great king, it is my father," he answered.

"Why has he come herel" asked the king. Then the brahmin
repeated his couplet, to ask for the ox : —

"I had two oxen to my plough, with which my work was done.
But one is dead! 0 mighty prince, please take the other one!"

The king saw that there was some mistake. "Somadatta," said he,
smiling, " you have plenty of oxen at home, I suppose? "

" If so, great king, they are your gift ! "

At this answer the king was pleased. He gave the man, for a
brahmin's offering, sixteen oxen, with fine caparison, and a village to
live in, and sent him away with great honour. The brahmin ascended
a car drawn by Sindh horses, pure white, and went to his dwelling in
gi'eat pomp.

As the Bodhisatta sat beside his father in the chariot, said he, " Father,
I taught you the whole year long, and yet when the moment came you
gave your ox to the king ! " and he uttered the first stanza ; —

"All the year long never ceasing with vmwearied diligence
Where the sweet grass grows in clusters day by day he practised it:
When he came amid the courtiers all at once he changed the sense ;
Practice truly nought availeth if a man has little wit."

[167] When he heard this, the brahmin uttered the second stanza : —

"He that asks, dear Somadatta, takes his chance between the two —
May get more, or may get nothing: when yovi ask, 'tis ever so."

When the Master by this story had shown how Simpleton Udayi had been
just as bashful before as he was then, he identified the Birth :— " Laludayl was
the father of Somadatta, and I was Somadatta myself."

No. 212. 117

No. 212.

UCCHITTHA-BHATTA-JATAKA.

"Hot at top," etc. This is a story told by the Master while at Jetavaiia,
about one who hankered after a lost wife. The Brother in question was ivsked
by the Master if he really was lovesick. Yes, he said, so he was. " For whom ? "
was the next question. " For my late wife." " Brother," the Master said, " this
same woman in former days was wicked, and made you eat the leavings of her
paramour." Then he told this story of the past.

Once upon a time, while Brahinadatta was reigning in Benares, the
Bodhisatta was boi-n as one of a family of poor acrobats, that lived by
begging. So when he grew up, he was needy and squalid, and by begging
he lived.

Thei'e was at the time, in a certain village of Kasi, a brahmin whose
wife was bad and wicked, and did wrong. [168] And it befel that the
husband went abroad one day upon some matter, and her lover watching
his time went to visit the house. After she had received him, he said, " I
will eat a bit before I go." So she made ready the food, and served up
rice hot with sauce and cui-ry, and gave it him, bidding him eat : she
herself stood at the door, watching for the brahmin's coming. And while
the lover was eating, the Bodhisatta stood waiting for a morsel.

At that moment the brahmin set his face for home. And his wife saw
him drawing nigh, and ran in quickly — " Up, my man is coming ! " and
she made her lover go down into the store-room. The husband came in ;
she gave him a seat, and water for washing the hands ; and upon the cold
rice that was left by the other she turned out some hot rice, and set it
before him. He put his hand into the rice, and felt that it was hot above
and cold below, "This must be some one else's leavings," thought he;
and so he asked the woman about it in the words of the first stanza :

" Hot at top, and cold at bottom, not alike it seems to be :
I would ask you for the reason : come, my lady, answer me ! "

Again and again he asked, but she, fearing lest her deed should be
discovered, held her peace. Then a thought came into our tumbler's
mind. " The man down in the store-room must be a lover, and this is the
master of the house : the wife says nothing, for fear that her deed be made
manifest. Soho ! I will declare the whole matter, and show the brahmin
that a man is hidden in his larder ! " [1G9] And he told him the whole

118 TJie Jdtaka. Booh II.

matter: how that when he had gone out from his house, another had
come in, and had done evil ; how he had eaten the first rice, and the wife
had stood by the door to watch the road; and how the other man had
been hidden in the store-room. And in so saying, he repeated the second
stanza : —

"I am a tumbler, Sir: I came on begging here intent;
He that you seek is hiding in the store-room, where he went!"

By his top-knot he haled the man out of the store-room, and bade him
take care not to do the like again ; and then he went away. The brahmin
rebuked and beat them both, and gave them such a lesson that they were
not likely to do the same again. Afterwards he passed away to fare
according to his deserts.

When the Master had ended his discourse, he declared the Truths, and
identified the Birth :— at the conclusion of the Truths the lovesick Brother
reached the Fruit of the First Path:— "Your late wife was then the brahmin's
lady; you, the lovesick Brother, were the brahmin himself; and I was the
tumbler."

No. 213.

BHARU-JATAKA.

" The king of Bharu" etc. This story the Master told while staying at
Jetavana, about the king of Kosala.

Now we read that magnificent presents were made to the Blessed One and his
company, and they were held in great respect, as it is written : "At that time the
Blessed One was honoured and revered, respected, reverenced, highly esteemed,
and received rich presents — robes, food, lodgement, drugs and medicines, and
provisions ; and the Brotherhood was honoured, etc. (as before) ; but the pilgrims
of heterodox schools were not honoured, etc. (as before)'." Well, the sectaries,
finding that honour and gifts diminished, convened a secret meeting for delibera-
tion. "Since the appearance of the Priest Gotama," they said, [170] "honour
and gifts come no more to us, but he has got the best of both. What can be the
reason of his good fortune?" Then one of them spoke as follows. "Priest
Gotama has the best and chiefest place in all India to live in, and that is
the reason of his success." Then the others said, " If this is the reason, we will
make a rival settlement above Jetavana, and then we shall receive presents."
This was the conclusion they came to.

1 This appears to be a regular formula; the Sanskrit equivalent occurs in
Divyuvaduna, p. 91.

No. 213. 119

" But," thought they, " if we make our settlement unknown to the king, the
Brethren will prevent us. If he accepts a present, he will not be disinclined
to break up their settlement. So we had best bribe hira to give us a place
for ours."

So by the intervention of his courtiers, they offered an hundred thousand
pieces to the king, with this message ; " Great King, we want to make a rival
settlement in Jetavana. If the Brethren tell you they won't permit it, plc;ise do
not give them any answer." To this the king agreed, because he wanted the
bribe.

After thus conciliating the king, the schismatics got an architect and put the
work in hand. There was a good deal of noise about it.

"What is all this great noise and tumult, Ananda?" the Master asked.
" The noise," said he, " is some sectaries who are having a new settlement built."
" That is not a fit place," he rejoined, " for them to settle. These sectaries are
fond of noise; there's no living with them." Then he called the Brotherhood
together, and bade them go inform the king, and have the building put a stop to.

The Brethren went and stood by the palace door. The king, as soon as he
heard of their coming, knew they must be come about stopping the new settle-
ment. But he had been bribed, and so he ordered his attendants to say the
king was not at home. The Bretln-en went back and told the ]\Iaster. The
Master guessed that a bribe had been given, and sent his two chief disciples ^
But the king, as soon as he heard of their coming, gave the same order as before ;
and they too returned and told the Master. The Master said, " Doubtless the
king is not able to stay at home to-day ; he must be out."

Next forenoon, he dressed himself, took his bowl and robe, and with five
hundred brethren walked to the door of the palace. The king heard them
come; he descended from the upper story, and took from the Buddha his
alms- bowl. Then he gave rice and gruel to him and his followers, and with a
salutation sat down on one side.

The Master began an exposition for the king's behoof, in these words.
"Great King, other kings in by -gone days have taken bribes, and then by making
virtuous people quarrel together have been dispossessed of their kingdom, and
been utterly destroyed." And then, at his request, the Master told an old-world
tale.

[171] Once upon a time, king Bharu was reigning over the kingdom
of Bhai'u. At the same time the Bodhisatta was Teacher of a troop of
monks. He was an ascetic who had acquired the Five Supernatuial
Faculties and the Eight Attainments ; and he dwelt a long time in the
region of Himalaya.

He came down from Himalaya to buy salt and seasoning, followed
by five hundred ascetics ; and they came by stages to the city of Bharu.
He went a-begging through the city ; and then coming forth from it, he
sat down by the northern gate, at the root of a banyan tree all covered
with twigs and branches. There he made a meal, and there he took up
his abode.

Now when that band of hermits had dwelt there by the space of half a
moon, there came another Teacher with another five hundred, who went
seeking alms about the city, and then came out and sat beneath just such

^ Sariputta and Moggallsnu.

120 The Jataka. Book II.

another banyan tree by the south gate, and ate, and dwelt there. And
the two bands abode there so long as they would, aud then returned again
to Himalaya,

When they had gone, the tree by the south gate withered away. Next
time, they who had dwelt under it came first, and perceiving that their
tree was withered, they first went on their rounds throughout the city,
seeking alms, and then passing out by the northern gate, they ate and
abode under the banyan tree that was by that gate. And the other band,
coming afterwards, went their rounds in the city, and then made ready
their meal and would have dwelt by their own tree, "This is not your
tree, 'tis ours ! " they cried ; and they began to quarrel about the tree.
The quarrel waxed great : these said — " Take not the place where we
dwelt aforetime ! " and those — " This time are we first come ; do not you
take it ! " So crying aloud each that thej' were the owners of it, they all
went to the king's palace.

The king ordained that they who had first dwelt there should hold
it. [172] Then the others thought — "We will not allow ourselves
to say that we have been beaten by these ! " They looked about them
with divine vision \ and observing the body of a chariot fit for an emperor
to use, they took it and offered it as a gift to the kiug, begging him
to give them too possession of the tree. He took their gift, and ordained
that both should dwell under the tree ; and so they were there all masters
together. Then the other hermits fetched the jewelled wheels of the same
chariot, and offered them to the king, praying him, " 0 mighty king, make
us to possess the tree alone ! " And the king did so. Then the ascetics
repented, and said: "To think that we, who have overcome the love of
riches and the lust of the flesh, and have renounced the world, should
fall to quarrelling by reason of a tree, and offer bribes for it ! This is
no seemly thing." And they went away in all haste till they came to
Himalaya, And all the spirits that dwelt in the realm of Bharu with
one mind were angry with the king, and they brought up the sea, and
for the space of three hundred leagues they made the kingdom of Bharu
as though it were not. And so for the sake of the king of Bharu alone,
all the inhabitants of the kingdom perished thus.

When the Teacher had ended this tale, in his perfect wisdom, he uttered the
following stanzas : —

"The king of Bharu, as old stories say.
Made holy hermits quarrel on a day :
For the which sin it fell that he fell dead,
And with him all his kingdom perished.

^ One of the Abhiunds or Supernatural Faculties ; see above.

No. 213. 121

" Wherefore the wise do not approve at all
When that desire into the heart doth fall.
He that is free from guile, whose heart is i)urc,
All that he says is ever tnie and sure^"

[173] AVhen the Master had ended this story, he added, "Great King, one
should nut be under the jiower of desire. Two religious persons ouglit not to
quarrel together." Then he identihed the Birth '. — " In those days, I wjis the
le<ider of the sages."

AVhen the king had entertained the Buddha, and he had dcpiu-ted, the king
sent some men and had the rival settlement destroyed, and the sectaries Ijccamc
homeless.

No. 214.

PUXNA-NADi-JATAKA.

" That rollick can drink," etc. — This story the Master told while sfcxying at
Jetavana, about perfect wisdom.

On one occasion, the Brethren were gathered in the Hall of Truth, talking of
the Buddha's wisdom. " Friend, the SujJreme Buddha's wisdom is great, and
wide, cutting, and quick, sharp, penetrating, and full of resource." The Mixster
came in, and asked what they talked of as they sat there together. They told
him. " Not now only," said he, " is the Buddha wise and resourceful ; he was so
in days of yore." And then he told them a story.

Once on a time, while Brahmadatta was king of Benares, the Bodlii-
satta came into the world as the son of the court chaplain. When he
grew up, he studied at Takkasila; and at his father's death he received
the office of chaplain, and he was the king's counsellor in things human
and divine.

Afterwards the king opened his ear to breedbates, and in anger bade
the Bodhisatta dwell before his face no more, and sent liim away from
Benares. So he took his wife and family with him, and abode in a
certain village of Kasi. Afterward the king remembered his goodness,
and said to himself :

' In commenting upon this line, the Scholiast says : " And those who at that time
spoke the truth, blaming king Bharu for taking a bribe, found standing room upon a
thousand islands which are yet to be seen to-day about the island of NAlikera."

122 The Jdtaka. Booh 11.

" It is not meet that I should send a messenger to fetch my teacher.
I will compose a verse of poetry, [174] and write it upon a leaf; I will
cause crow's flesh to be cooked ; and after I have tied up letter and meat
in a white cloth, I will seal it with the king's seal, and send it to him. If
he is wise, when he has read the letter and seen that it is crow's-meat, he
will come ; if not, then he will not come." And so he wrote on the leaf
this stanza : —

" That which can drink when rivers are in flood ;
That which the corn will cover out of sight;
That which forebodes a traveller on the road —
0 wise one, eat! my riddle read aright i."

This verse did the king write upon a leaf, and sent it to the Bodhi-
satta. He read the letter, and thinking — "The king wishes to see me" —
he repeated the second verse : — [175]

"The king does not forget to send me crow:

Geese, herons, peacocks, — other birds there are:
If he gives one, he'll give the rest, I know;
If he sent none at all 'twere worser far'^."

Then he caused his vehicle to be made ready, and went, and looked
upon the king. And the king, being pleased, set him again in the place of
the king's chaplain.

This discourse ended, the Master identified the Birth: — "Ananda was the
king in those days, and I was his chaplain."

1 Kakapeyya, both in Skr. and in Pali, is proverbial for rivers at the flood. For
Skr. see Panini, 2. 1. 33, where some comm. say ' deep,' some ' shallow.' The scholiast
here says : " They call rivers K. when a crow standing on the bank can stretch out its
neck and drink." Buddbaghosha, quoted by Eh. D. in note to Buddhist Siittas, S. B. E.,
p. 178, says the same. — Kukaguyha is corn tall enough to hide a crow ; see Pan. 3. 2. 5
and the Ka(;ika's comment, with the scholiast's note here. — In the dictionary of Vacaspa-
ti, vol. 2, p. 1846, col. 1, it is said " When the crow cries Khare Khare, a traveller is
coming." The schol. here says : " If people wish to know whether an absent friend is
coming back, they say — Caw, crow, if so-and-so is coming ! and if the crows caw, they
know that he will come." — This verse riddles on these three proverbs and beliefs.
[For part of this note I am indebted to Prof. Cowell.]

- I am not sure of the meaning of these obscure lines, but this is the best I can
make of it. The schol. says " When he gets crow's flesh he remembers to send me
some ; surely he will remember when he gets geese, etc." The phrase — " Geese,
herons, peacocks," is a reminiscence of the verse quoted in No. 202, above.

No. 215. 123

No. 215'.

KACCHAPA-JATAKA.

*'7%e Tortoise needs must speak" etc. — This is a story told by the Master while
staying in Jetavana, about Kokalika. The circumstances which gave rise to it
will be set forth vuider the Mahfitakkari l^irth''^. Here again tlie Master said :
" This is not the only time, Brethren, that Kokalika has been ruined by talking ;
it was the same before." And then he told the story as follows.

Once on a time Brahmadatta was king of Benares, and the Bodhisatta,
being born to one of the king's court, grew up, and became the king's
adviser in all things human and divine. But this king was very talkative;
and when he talked there was no chance for any other to get in a word.
[176] And the Bodhisatta, wishing to put a stop to his much talking, kept
watching for an opportunity.

Now there dwelt a Tortoise in a certain pond in the region of Himalaya.
Two young wild Geese, searching for food, struck up an acquaintance with
him ; and by and bye they grew close friends together. One day these two
said to him : " Friend Tortoise, we have a lovely home in Himalaya, on
a plateau of Mount Cittakiita, in a cave of gold ! Will you come with
us ?"

" Why," said he, "how can I get there?"

" Oh, we will take you, if only you can keep your mouth shut, and say
not a word to any body."

" Yes, I can do that," says he ; " take me along ! "

So they made the Tortoise hold a stick between his teeth ; and
themselves taking hold so of the two ends, they sprang up into the
air.

The village children saw this, and exclaimed — "There are two geese
carrying a tortoise by a stick ! "

(By this time the geese flying swiftly had arrived at the space above
the palace of the king, at Benares.) The Tortoise wanted to cry out —

^ Fau8b<()ll, i<'iue Jdtakas, p. 41 ; Dhammapada, p. 418 ; cp. Benfey's Pantschatantra,
i. p. 239 ; Babrius, ed. Lewis, i. 122 ; Phaedrus, ed. Orelli, 55, 128 ; llhys Davids,
Buddhist Birth Stories, viii. ; Jacobs, Indian Fairy Tales, pp. 100 and 245.

^ Takkciyiya-jutuka, No. 481.

124 The Jdtaka. Book II.

"Well, and if my friends do carry me, what is that to you, you caitiflFsl" —
and he let go the stick from between his teeth, and falling into the open
courtyard he split in two. What an uproar there was ! " A tortoise has
fallen in the courtyard, and broken in two ! " they cried. The king, with
the Bodhisatta, and all his court, came up to the place, and seeing the
tortoise asked the Bodhisatta a question. " Wise Sir, what made this
creature fall 1 "

" Now's my time ! " thought he. " For a long while I have been
wishing to admonish the king, and I have gone about seeking my
opportunity. No doubt the truth is this : the tortoise and the geese
became friendly ; the geese must have meant to carry him to Himalaya,
and so made him hold a stick between his teeth, and then lifted him into
the air ; then he must have heard some remark, and wanted to reply ; and
not being able to keep his mouth shut he must have let himself go ; [177]
and so he must have fallen from the sky and thus come by his death." So
thought he; and addressed the king: "0 king, they that have too much
tongue, that set no limit to their speaking, ever come to such misfortune
as this ; " and he uttered the following verses : —

"The Tortoise needs must speak aloud,
Although between his teeth
A stick he bit: yet, spite of it.
He spoke — and fell beneath.

"And now, 0 mighty master, mark it well.

See thou speak wisely, see thou speak in season.
To death the Tortoise fell :

He talked too much : that was the reason."

" He is speaking of me ! " the king thought to himself; and asked the
Bodhisatta if it was so.

" Be it you, O great king, or be it another," replied he, " whosoever
talks beyond measure comes by some misery of this kind ; " and so he
made the thing manifest. And thenceforward the king abstained from
talking, and became a man of few words.

[178] This discourse ended, the Master identified the Birth : — " Kokahka was
the tortoise then, the two famous Elders were the two wild geese, Anauda was
the kins;, and I was his wise adviser."

No. 216. 125

No. 216.

MACCHA-JATAKA.

"'Tis not the fire" eic— This story the Master told during a stay in Jetavana,
about one who hankered after a former wife. The Master asked this Brother,
"Is it time, Brother, what I hear, that you are lovesick?" "Yes, Sir." "For
whom?" "For my late wife." Then the Master said to him: "This wife,
Brother, has been the mischief to you. Long ago by her means you came near
being spitted and roasted for food, but wise men saved your life." Then he
told a tale of the past.

Once upon a time, when Brahmadatta was king of Benares, the Bodbi-
satta was his chaplain. Some fishermen drew out a Fish which had got
caught in their net, and cast it upon hot sand, saying, " We will cook it in
the embers, and eat." So they sharpened a spit. And the Fish fell
a- weeping over his mate, and said these two verses : —

"'Tis not the fii'e that biu-ns me, nor the spit that hurts me sore;
But the thought my mate may call me a faithless paramour.

" 'Tis the flame of love that biu-ns me, and fills my heart with pain ;
Not death is the due of loving; 0 fishers, free me again!"

[179] At that moment the Bodhisatta approached the river bank ; and
hearing the Fish's lament, he went up to the fishermen and made them set
the Fish at liberty.

This discourse ended, the Master declared the Truths and identified the
Birth : — at the conclusion of the Truths the lovesick Brother reached the Fruit
of the First Path : — " The wife was in those days the fish's mate, the lovesick
Brother was the fish, and I myself was the chaplain."

126 The Jataha. Booh II.

No. 217.

SEGGU-JATAKA.

^'' All the ivorld's on pleamre bent" etc. — This story the Master told, while
dwelling at Jetavana, about a greengrocer who was a lay-brother.

The circumstances have been already given in the First Book^. Here
again the Master asked him where he had been so long ; and he replied, " My
daughter. Sir, is always smiling. After testing her, I gave her in marriage to a
young gentleman. As this had to be done, 1 had no opportunity of paying you a
visit." To this the Master answered, "Not now only is your daughter virtuous,
but virtuous she was in days of yore ; and as you have tested her now, so
you tested her in those days." And at the man's request he told an old-world
tale.

Once upon a time, when Brahmadatta was king of Benares, the Bodhi-
satta was a tree- spirit.

This same pious greengrocer took it into his head to test his daughter.
He led her into the woods, [180] and seized her by the hand, making as
though he had conceived a passion for her. And as she cried out in woe,
he addi'Bssed her in the words of the first stanza : —

"All the world's on pleasure bent;
Ah, my baby innocent!
Now I've caught you, pray don't cry;
As the town does, so do I."

When she heard it, she answered, " Dear Father, I am a maid, and I
know not the ways of sin : " and weeping she uttered the second
stanza : —

" He that should keep me safe from all distress,
The same betrays me in my loneliness;
My father, who should be my sure defence,
Here in the forest offers violence."

And the greengrocer, after testing his daughter thus, took her home,
and gave her in marriage to a young man. Afterwards he passed away
according to his deeds.

When the Master had ended this discom-se, he declared the Truths and
identified the Birth : — at the end of the Truths the greengrocer entered on the
Fruit of the First Path : — " In those days, father and daughter were the same as
now, and the tree-spirit that saw it all was I myself."

^ No. 102, Parmika-Jutaka, where recurs the second stanza.

No. 218. 127

No. 218.

KUTA-VANIJA-JATAKA.

" Well planned indeedP' etc. — [181] This story the Master told while staying
in Jetavana, about a dishonest trader.

There were two traders of Savatthi, one pious and the other a cheat. These
two joined partnership, and loaded live hundred waggons full of wares, journey-
ing from east to west for trade ; and returned to Savatthi with large profits.

The pious trader suggested to his partner that they should divide their stock.
The rogue thought to himself, " This fellow has been roughing it for ever so long
with bad food and lodging. Now he's at home again, hell eat all sorts of dainties
and die of a surfeit. Then I shall have all the stock for myself." What he
said was, " Neither the stars nor the day are favourable ; to-morrow or tlie next
day we'll see about it;" so he kept putting it off. However, the pious trader
pressed him, and the division was made. Then he went with scents and garlands
to visit the Master ; and after a respectful obeisance, he sat on one side. The
Master asked when he had returned. "Just a fortnight ago. Sir," said he.
"Then why have you delayed to visit the Buddha?" The trader explained.
Then the Master said, " It is not only now that your partner is a rogue ; he was
just the same before;" and at his request told him an old-world tale.

Once upon a time, while Brahmadatta was king of Benares, the Bodhi-
satta came into this world as the son of one in the king's court. When he
grew up he was made a Lord Justice.

At that time, two traders, one from a village and one of the town, were
friends together. The villager deposited with the townsman five hundred
ploughshares. The other sold these, and kept the price, and in the place
where they were he scattered mouse dung. By and by came the villager,
and asked for his ploughshare\ "The mice have eaten them up^ !" said
the cheat, and pointed out the mouse dung to him.

1 Here, in the last sentence but one, and in the verses the singular plullam is used.
It is possible this may be a collective, but more likely that it harks back to a simpler
and older version, where only one is spoken of. Eeaders cannot fail to have marked
the fondness of the Jataka editor for round numbers, especially five hundred.

- Things gnawed by mice or rats were unlucky; cp. vol. i. p. 372 (Pali), Tevijja-
Sutta Mahusilaih i (trans, in S. B. E., Buddhist Suttas, p. 196). The man here goes
further than he need; if the mice had but nibbled the ploughshares perhaps he might
throw them away. — We may also have a reference to an old proverb, found both in
Greek and Latin: "where mice eat iron" meant "nowhere." Herondas 3. 70 ov5' okov
Xti/>7?s 01 /jlvs ofiolus Tov ffldtjpov Tpihyovaiv. Seneca, Apocolocyntosis chap. 7 (to Claudius
in heaven) venisti hue ubi mures ferrum rodunt.

128 Tlie Jataka. Book II.

" Well, well, so be it," replied the other : " what can be done with
things which the mice have eaten 1 "

Now at the time of batliing he took the other trader's son, and set him
in a friend's house, in an inner chamber, bidding them not suffer him to
go out any whither. [182] And having washed himself he went to his
friend's house.

" Where is my son 1 " asked the cheat.

" Dear friend," he replied, " I took him with me and left him on the
river side ; and when I was gone down into the water, there came
a hawk, and seized your son in his extended claws, and flew up into
the air. I beat the water, shouted, struggled — but could not make him
let go."

" Lies ! " cried the rogue. " No hawk could carry off a boy ! "

" Let be, dear friend : if things happen that should not, how can I help
it 1 Your son has been carried off by a hawk, as I say."

The other reviled him. "Ah, you scoundrel! you murderer! Now
I will go to the judge, and have you dragged before him ! " And he
departed. The villager said, " As you please," and went to the court of
justice. The rogue addressed the Bodhisatta thus :

" My lord, this fellow took my son with him to bathe, and when I
asked where he was, he answered, that a hawk had carried him off.
Judge my cause ! "

" Tell the truth," said the Bodhisatta, asking the other.

"Indeed, my lord," he answered, "I took him with me, and a falcon
has carried him off."

" But where in the world are there hawks which carry off boys?"

" My lord," he answered, " I have a question to ask you. If hawks
cannot carry off boys into the air, can mice eat iron ploughshares ? "

" What do you mean by that 1 "

" My lord, I deposited in this man's house five hundred ploughshares.
The man told me that the mice had devoured them, and showed me the
droppings of the mice that had done it. My lord, if mice eat plough-
shares, then hawks carry off boys : but if mice cannot do this, neither will
hawks carry the boy off. This man says the mice ate my plough-
shares. Give sentence whether they are eaten or no. [183] Judge my
cause ! "

" He must have meant," thought the Bodhisatta, " to fight the
trickster with his own weapons. — Well devised ! " said he, and then he
uttered these two verses : —

" Well planned indeed ! The biter bit,
The trickster tricked — a pretty hit!
If mice eat ploughshares, hawks can fly
With boys away into the sky !

No. 218. 129

" A rogue out-rogued with tit for tat !
Give hack the plough, and after that
Perhaps the man who k).st the plough
May give your son back to you now I"*

[184] Thus ho that had lost his sou received him again, and ho
received his ploughshare that had lost it ; and afterwards both passed
away to fare according to their deeds.

"When this discourse was ended, the Master identified the JJirth : — " The
cheat in both cases was the same, and so was the clever man ; I myself waa the
Loi'd Chief Justice."

No. 219\

GARAHITA-JATAKA.

" The gold is mine" etc. — This story the blaster told at Jetavana, about a
brother who was downcast and discontent.

This man could not concentrate his mind on any single object, but his life
was all full of discontent ; and this was told to the Master. When asked by the
Master if he really were discontented, he said yes ; asked why, he replied that it
was through his passions. "O Brother!" said the ]\Iaster, "this passion has
lieen despised even by the lower animals; and can you, a priest of such a
doctrine, yield to discontent arising from the passion that even brutes despise?"
Then he told him an old-world tale.

Once upon a time, when Brahmadatta reigned over Benares, the
Bodhisatta came into the world as a Monkey, in the region of Himalaya.
A woodranger caught him, brought him home and gave him to the king.
For a long time he dwelt with the king, serving him foithfully, and he
learnt a great deal about the manners of the world of men. The king was

' A like repartee is found in North Ind. N. and Q. iii. 214 (The Judgement of the
Jackal) ; Swynnerton, Iiul. Nights Entertainments, p. 142 (The Traveller and the
Oilman) \ and a story of an oilman in Stumme's Tuni^che Miirchen, vol. ii.

- Folk-Lore Journal, iii. 253. ^'

J. II. 9

130 TJie Jataka. Book II.

pleased at his faithfulness. He sent for the woodranger, and bade him
set the monkey free in the very place where he had been caught ; and so
he did.

All the monkey tribe gathered together upon the face of a huge rock,
to see the Bodhisatta now that he had come back to them ; and they spoke
pleasantly to him.

" Sir, where have you been living this long time ? "

" In the king's palace at Benares."

" Then how did you get free 1 "

" The king made me his pet monkey, and being pleased with my
tricks, he let me go."

The monkeys went on — "You must know the manner of living in the
world of men : [185] tell us about it too — we want to hear ! "

" Don't ask me the manner of men's living," quoth the Bodhisatta.

" Do tell — we want to hear ! " they said again.

"Mankind," said he, "both princes and Brahmans, cry out^ — ^' Mine !
mine ! ' They know not of the impermanence, by which the things that be
are not. Hear now the way of these blind fools;" and he spake these
verses : —

"'The gold is mine, the precious gold!' so cry they, night and day:
These foolish folk cast never a look upon the holy way.

"There are two masters in the house; one has no beard to wear.
But has long breasts, ears pierced with holes, and goes with plaited hair;
His price is told in countless gold; he plagues all people there."

[186] On hearing this, all the monkeys cried out — "Stop, stop! we
have heard what it is not meet to hear ! " and with both hands they
stopped their ears tight. And they liked not the place, because they said,
"In this place we heard a thing not seemly;" so they went elsewhere.
And this rock went by the name of Garahitapitthi Rock, or the Rock of
Blamincr.

When the Master had ended this discovu-se, he declared the Truths and
identified the Birth:— at the conclusion of the Truths this Brother reached the
Fruit of the First Path:— "The Buddha's present followers were that troop of
monkeys, and their chief was I myself."

No. 220. 131

No. 220'.

DHAMMADDHAJA-JATAKA.

" Vou look OA thmigh," etc. — This was told by the jMastor while staying at
the Bamboo Grove, about attempts to murder him. On this occasion, as before,
the Master said, " This is not the tirst time Devadatta has tried to murder me
and has not even frightened me. He did the same before." And he told this
story.

Once upon a time reigned at Benares a king named Yasapani, the
Glorious. His chief captain was named Kalaka, or Blackie, At that time
the Bodhisatta was his chaplain, and had the name of Dhammaddhaja, the
Banner of the Faith. There was also a man Chattapaui, maker of
ornaments to the king. The king was a good king. But his chief captain
swallowed bribes in the judging of causes; he was a backbiter; he took
bribes, and defrauded the rightful ownei-s.

On a day, one who had lost his suit was departing from the court,
weeping and stretching out his arms, [187] Avhen he fell in with the
Bodhisatta as he was going to pay his service to the king. Falling at his
feet, the man cried out, telling how he had been worsted in his cause :
" Although such as you, my lord, instruct the king in the things of this
world and the next, the Commander-in-Chief takes bribes, and defrauds
rightful owners ! "

The Bodhisatta pitied him. " Come, my good fellow," says he, " I will
judge your cause for you ! " and he jiroceeded to the court-house. A great
company gathered together. The Bodhisatta reversed the sentence, and
gave judgement for him that had the right. The spectators applauded.
The sound was great. The king heard it, and asked — "What sound is
this I hear 1. "

"My lord king," they answered, "it is a cause wrongly judged that
has been judged aright by the wise Dhammaddhaja ; that is why there is
this shout of applause."

The king was pleased and sent for the Bodhisatta. "Thoy tell me,"
he began, "that you have judged a cau.se?"

"Yes, gi'eat king, I have judged that which Kalaka did not judge
aright."

^ Here we have the " Hero's Tasks " in a new form.

9—2

132 Tlie Jataka. Book II.

"Be you judge from this day," said the king; "it will be a joy for my
ears, and prosperity for the world ! ' ' He was unwilling, but the king
begged him — " In mercy to all creatures, sit you in judgement ! " and so
the king won his consent.

From that time Kajaka received no presents ; and losing his gains he
spoke calumny of the Bodhisatta before the king, saying, " O mighty King,
the wise Dhammaddhaja covets your kingdom ! " But the king would not
believe ; and bade him say not so.

" If you do not believe me," said Kalaka, "look out of the window at
the time of his coming. Then you will see that he has got the whole city
into his own hands."

The king saw the crowd of those that were about him in his judgement
hall. " There is his retinue," thought he. He gave way. " What are
we to do, Captain ? " he asked.

" My lord, he must be put to death." [188]

" How can we put him to death without having found him out in
some great wickedness ? "

" There is a way," said the other,

" What way ? "

" Tell him to do what is impossible, and if he cannot, put him to death
for that."

" But what is impossible to him 1 "

"My lord king," replied he, "it takes two years or twice two for a
garden with good soil to bear fruit, being planted and tended. Send you
for him, and say — ' We want a garden to disport ourselves in to-morrow.
Make us a garden ! ' This he will not be able to do ; and we will slay
him for that fault."

The king addressed himself to the Bodhisatta. "Wise Sir, we have
sported long enough in our old garden ; now we crave to sport in a new.
Make us a garden ! If you cannot make it, you must die."

The Bodhisatta reasoned, " It must be that Kalaka has set the king
against me, because he gets no presents. — If I can," he said to the king,
" O mighty king, I will see to it." And he went home. After a good
meal he lay upon his bed, thinking. Sakka's palace grew hot'. Sakka
reflecting perceived the Bodhisatta's difficulty. He made haste to him,
entered his chamber, and asked him — " Wise Sir, what think you on?" —
poised the while in mid-air.

" Who are you 1 " asked the Bodhisatta.

1 This was supposed to happen when a good man was in straits. Some modern
superstitions, turning upon the pity of a god for creatures in pain, may be seen in
North Ind. N. and Q. iii. 285. As this : " Hot oil is poured into a dog's ear and the
pain makes him yell. It is believed that his yells are heard by Raja Indra, who in
pity stops the rain."

No. 220. 133

"I am Sakka."

" The king bids me make a garden : that is what I am thinking
upon."

" Wise Sir, do not trouble : I will make you a garden like the groves
of Nandana and Cittalata ! In what place shall I make it 1 "

" In such and such a place," he told him. Sakka made it, and
returned to the city of the gods.

Next day, the Bodhisatta beheld the garden there in very truth,
and sought the king's pi-esence. " O king, the garden is ready : go to
your sport ! "

The king came to the place, and beheld a garden girt with a fence of
eighteen cubits, vermilion tinted, having gates and ponds, [189] beautiful
with all manner of trees laden heavy with flowers and fruit! "The
sage has done my bidding," said he to Kiilaka : "now what are we to
dol"

" O mighty King ! " replied he, " if he can make a garden in one night,
can he not seize upon your kingdom 1 "

" Well, what are we to do ? "

" We will make him perform another impossible thing."

" What is that 1 " asked the king.

" We will bid him make a lake possessed of the seven precious
jewels ! "

The king agreed, and thus addressed the Bodhisatta :

"Teacher, you have made a park. Make now a lake to match it, with
the seven precious jewels. If you cannot make it, you shall not live ! "

" Very good, great King," answered the Bodhisatta, " I will make it if
I can."

Then Sakka made a lake of great splendour, having an hundred
landing-places, a thousand inlets, covered over with lotus plants of five
different colours, like the lake in Nandana.

Next day, the Bodhisatta beheld this also, and told the king : " See,
the lake is made ! " And the king saw it, and asked of Kalaka what was
to be done.

" Bid him, my lord, make a house to suit it," said he.

"Make a house. Teacher," said the king to the Bodhisatta, "all of
ivory, to suit with the park and the lake : if you do not make it, you must
die ! "

Then Sakka made him a house likewise. The Bodhisatta beheld it
next day, and told the king. When the king had seen it, he asked
Kalaka again, what was to do. Kalaka told him to bid the Bodhisatta
make a jewel to suit the house. The king said to him, " Wise Sir, make a
jewel to suit with this ivory house ; I will go about looking at it by the
light of the jewel : if you cannot make one, you must die ! " Then Sakka

134 The Jataka. Book II.

made him a jewel too. Next day the Bodhisatta beheld it, and told the
king. [190] When the king had seen it, he again asked Kalaka what was
to be done.

" Mighty king ! " answered he, " I think there is some sprite who does
each thing that the Brahmin Dhammaddhaja wishes. Now bid him make
something which even a divinity cannot make. Not even a deity can
make a man with all four virtues ' ; therefore bid him make a keeper with
these four." So the king said, "Teacher, you have made a park, a lake,
and a palace, and a jewel to give light. Now make me a keeper with four
virtues, to watch the park ; if you cannot, you must die."

" So be it," answered he, "if it is possible, I will see to it." He went
home, had a good meal, and lay down. When he awoke in the morning,
he sat upon his bed, and thought thus. " What the great king Sakka can
make by his power, that he has made. He cannot make a park-keeper
with four virtues'. This being so, it is better to die forlorn in the woods,
than to die at the hand of other men." So saying no word to any man, he
went down from his dwelling and passed out of the city by the chief gate,
and entered the woods, where he sat him down beneath a tree and
reflected upon the religion of the good. Sakka perceived it ; and in the
fashion of a forester he approached the Bodhisatta, saying,

" Brahmin, you are young and tender : why sit you here in this wood,
as though you had never seen pain before % " As he asked it, he repeated
the first stanza : —

" You look as though yom- life must happy be ;
Yet to the wild woods you would homeless go,
Like some poor wretch whose life was misery,
And pine beneath this tree in lonely woe."

[191] To this the Bodhisatta made answer in the second stanza : —

" I look as though my life must happy be ;
Yet to the wild woods I would homeless go.
Like some poor wretch whose life was misery,
And pine beneath this tree in lonely woe.
Pondering the truth that all the saints do know."

Then Sakka said, " If so, then why. Brahmin, are you sitting here? "
" The king," he made answer, " requires a park-keeper with four good
qualities ; such an one cannot be found ; so I thought — Why perish
by the hand of man] I will ofi" to the woods, and die a lonely death.
So here I came, and here I sit."

Then the other replied, " Brahmin, I am Sakka, king of the gods. By

' Caturavga-samanndgatam ; it is an odd coincidence that the Pythagoreans called
the perfect man Terpdywos, ' four-square ' (see the poem of Simonides, in Plat. Prot.
339 b).

No. 220. 135

me was your park made, and those other things. A park-keeper possessed
of four virtues cannot be made ; but in your country there is one
Chattapani, who makes ornaments for the head, and he is such a man. If
a park-keeper is wanted, go and make this workman the keeper." With
these words Sakka departed to his city divine, after consoling him and
bidding him fear no more.

[192] The Bodhisatta went homo, and having broken his fast, he
rei)aired to the palace gates, and tlieve in that spot he saw Chattapani.
He took him by the hand, and asked him — " Is it true, as I hear, Chatta-
pani, that you are endowed with the four virtiies? "

" Who told you so ] " asked the other.

" Sakka, king of the gods."

*• Why did he tell you 1 " He recounted all, and told the reason. The
other said,

"Yes, I am endowed with the four virtues." The BodhLsatta taking
him by the hand led him into the king's presence. " Here, mighty
monarch, is Chattapani, endowed with four virtues. If there is need of a
keeper for the park, make him keeper."

"Is it true, as I hear," the king asked him, "that you have four
virtues 1 "

" Yes, mighty king."

" What are they ? " he asked.

" I envy not, and drink no wine ;
No strong desire, no wrath is mine,"

said he.

" Why, Chattapani," cried the king, " did you say you have no envy 1 "

" Yes, O king, I have no envy."

" What are the things you do not envy 1 "

" Listen, my lord ! " said he ; and then he told how he felt no envy in
the following lines' : —

1 The following is the commentary on these lines. Tlie story is tliat of No. 120,
where the first stanza of those which follow, is given.

" This is the meaning. In former days, I was a king of Benares like this, and for
a woman's sake I imprisoned a chaplain.

The free are bound, when folly has her say ;
When wisdom speaks, the bond go free away.

Just as in the Birth now spoken of, this Chattapani became king. The <iuccn
intrigued with sixty-four of the slaves. She tempted the Bodhisatta, and when lie
would not consent she tried to ruin him by speaking calumny of him ; then the king
threw him into prison. The Bodhisatta was brought before bim bound, and explained
the real state of the case. Then he was set free himself ; and then be got tlic king
to release all those slaves who had been imprisoned, and advised him to forgive both

136 The Jataka. Book II.

"A chaplain once in bonds I threw —
Which thing a woman made me do:
Ho built me up in holy lore;
Since when I never envied more."

[193] Then the king said, " Dear Chattapani, why do you abstain from
strong drink]" And the other answered in the following verse' : —

the queen and them. All the rest is to be understood exactly as explained above.
It was in reference to this he said

" A chaplain once in bonds I threw —
Which thing a woman made me do :
He built me up in holy lore ;
Since when I never envied more."

But then I thought, 'I have avoided sixteen thousand women, and I cannot
satisfy this one in the way of passion. Such is the anger of women, hard to satisfy.
It is like being angry, saying, ' Why is it dirty ? ' when a worn garment is dirty ;
it is like being angry, saying, ' Why does it become like this ? ' when after a meal
some passes into the draught. I made a resolve that henceforth no envy should arise
in me by way of passion, lest I should fail to become a saint. From that time I
have been free from envy. This is the point of saying, ' Since lohen I never envied
more.'' "

1 The scholiast tells the foUomng story to illustrate this verse. — " I was once,"
says the speaker, "a king of Benares; I could not live without strong drink and
meat. Now in that city animals might not be slaughtered on the Sabbath (uposatha-
divasesu) ; so the cook had prepared some meat for ray Sabbath meal the day before
(the 13th of the lunar fortnight). This, being badly kept, the dogs ate. The cook
durst not come before the king on the Sabbath to serve his rich and varied repast in
the upper chamber without meat, so he asked the queen's advice. "My lady, to-day I
have no meat; and without it I dare not offer a meal to him, what am I to do?"
Said she, " The king is very fond of my son. As he fondles him, he hardly knows
whether he exists or not. [194] I will dress my son up, and give him into the king's
hands, and while he plays with him you shall serve his dinner ; he vWll not notice."
So .she dressed up her darling son, and put him into the king's hands. As he was
playing with the lad, the cook served the dinner. The king, mad with drink, and
seeing no meat upon the dish, asked where the meat was. The answer was that no
meat was to be had that day because there was no killing on the Sabbath. " Meat is
hard to get for me, is it ? " he said ; and then he wrung his dear son's neck as he
sat in his arms, and killed him ; threw him down before the cook, and told him to
look sharp and cook it. The cook obeyed, and the king ate his own son's flesh. For
dread of the king not a soul durst weep or wail or say a word. The king ate, and went
to sleep. Next morning, having slept off his intoxication, he asked for his son. Then
the queen fell weeping at his feet, and said, " Oh, sir, yesterday you killed your son
and ate his flesh ! " The king wept and wailed for grief, and thought, " This is
because of drinking strong drink ! " Then, seeing the mischief of drinking, I made a
resolution that lest I should never become a saint, I would never touch this deadly
liquor; taking dust, and rubbing it upon my mouth. From that time I have drunk
no strong drink. This is the point of the lines, " Once I was drunken."

No. 220. 137

" Once I was drunken, and I ate

My own sou's flesh upon my plate ;
Then, touched with sorrow and with pain,
Swore never to touch drink again."

[194] Then the king said, "But what, dear sir, makes you indifferent,
without love?" The man explained it in these \vords' : —

"King Kitavasa was my name;
A mighty king was I ;
My boy the Buddha's basin broke
And so he had to die."

[195] Said the king then, "What was it, good friend, that made you to
be without angerf And the other made the matter clear in these lines:

"As Araka, for seven years
I practised charity;
And then for seven ages dwelt
In Brahma's heaven on high."

When Chattapani had thus explained his four attributes, the king made
a sign to his attendants. And in an instant all the court, [196] priests and
laymen and all, rose up, and cried out upon Kalaka — "Fie, bribe-swallowing
thief and scoundrel! You couldn't get your bribes, and so you would
murder the wise man by speaking ill of him!" They seized him by hand
and foot, and bundled him out of the palace ; and catching up whatever

^ The scholiast tells this story: "The meaning is, Once ui)on a time I was
a king named Kitavasa, and a son was born to me. The fortune-tellers said that
the boy would perish of lack of water. So he was named Dutthakumara. When he
grew up, he was viceroy. The king kept his son close to him, before or behind ; and
to break the prophecy had tanks made at the four city gates and here and tliere inside
the city ; he made halls in the squares and crossways, and set water jars in them.
One day the young man, dressed finely, went to the park by himself. On his way he
saw a Pacceka-Buddha in the road, and many people spoke to him, praised him, did
obeisance before him. [195] ' What ! ' thought the i^rince, ' when such as I am passing
by, do people show all this respect to yonder shavepate ? ' Angry, he dismounted
from the elephant, and asked the Buddha if he had received his food. 'Yes,' was the
reply. The prince took it from him, cast it on the ground, rice and bowl together, and
crushed it to dust under his feet. ' The man is lost, verily ! ' said the Buddha, and
looked into his face. ' I am Prince Duttha, son of king Kitavasa ! ' said the prince —
' what harm will you do me, by looking angrily at me and opening your eyes ? ' The
Buddha, having lost his food, rose up in the air and went off to a cave at the foot of
Nanda, in Northern Himalaya. At that very moment the prince's evil-doing began to
bear fruit, and he cried — 'I burn ! I burn ! ' His body burst into flame, and he fell
down in the road where he was ; all the water that there was near disappeared, the
conduits dried up, then and there he perished, and passed into hell. The king heard
it, and was overcome with giief. Then he thought — ' This grief is come upon me
because my son was dear to me. If I had had no affection, I had had no pain.
From this time forward I resolve that I will fix my affection on nothing, animate or
inanimate.'"

138 The Jataka. Book II.

they could get hold of, this a stone, and this a staff, they broke his head
and did him to death : and dragging him by the feet they cast him upon a
dunghill.

Thenceforward the king ruled in righteousness, until he passed away
according: to his deserts.

This discourse ended, the Master identified the Birth: — "Devadatta was
the Commander Kalaka, Sariputta was the artisan Chattapaiii, and I was
Dhammaddhaja."

No. 221.

KASAVA-JATAKA.

" If ani/ maji" etc. — This story the ^Master told while staying at Jetavana,
about Devadatta.

It was occasioned by something that happened at Rajagaha. At one period
the Captain of the Faith was living with five hundred brethren at the Bamboo
Grove. And Devadatta, with a body of men wicked like himself, lived at
Gayasisa.

At that time the citizens of Rajagaha used to club together for the pm^^ose of
almsgiving. A trader, who had come there on business, brought a magnificent
IJerfumed yellow robe, asking that he might become one of them, and give this
garment as his contribution. The townspeople brought plenty of gifts. All
that was contributed by those who had clubbed together consisted of ready
money. There was this garment left. The crowd which had come together
said, " Here is this beautiful perfumed robe left over. Who shall have it —
Elder Sariputta, or Devadatta?" Some were in favour of Sariputta; others said,
"Elder Sariputta will stay here a few days, [197] and then go travelling at his
own sweet will ; but Devadatta always lives near our city ; he is our refuge in
good fortune or ill. Devadatta shall have it!" They made a division, and
those who voted for Devadatta were in the majority. So to Devadatta they gave
it. He had it cut in strips, and sewn together, and coloured like gold, and so he
wore it upon him.

At the same time, thirty Brethren went from Savatthi to salute the Master.
After gi-eetings had been exchanged, they told him all this affair, adding, " And
so, sir, Devadatta wears this mark of the saint, which suits him ill enough."
" Brethren," said the Master, " this is not the first time that Devadatta has pvit
on the garb of a saint, a most unsuitable dress. He did the same betore." And
then he told them an old-world tale.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta came into this world as an Elephant in the Himalaya region.

No. 221. 13'J

Lord of a hei'd that numbered eighty thousand wild elephants, he dwelt in
the forest land.

A poor man that lived in Benai-es, seeing the workers of ivory in the
ivory bazaar making bangles and all manner of ivory trinkets, he a-sked
them would they buy an elephant's tusks, if he should get them. To
which they answered, Yes.

So he took a weapon, and clothing himself in a yellow robe, he put on
the guise of a Pacceka-Buddha", with a covering band about his head.
Taking his stand in the path of the elephants, he slew one of them with
his weapon, and sold the tusks of it in Benares; and in this manner he
made a living. After this he began always to slay the very last elephant
in the Bodhisatta's troop. Day by day the elephants grew fewer and
fewer. Then they went and asked the Bodhisatta how it was that their
numbers dwindled. He perceived the reason. "Some man," thought
he, "stands in the place where the elephants go, having made himself
like a Pacceka-Buddha in appearance. Now can it be he that slays
the elephants? I will find him out." So one day he sent the others
on before him [198] and he followed after. The man saw the Bodhisatta,
and made a rush at him with his weapon. The Bodhisatta turned and
stood. "I will beat him to the eai-th, and kill him!" thought he: and
stretched out his trunk, — when he saw the yellow robes which the man
wore. "I ought to pay respect to those sacred robes!" said he. So
drawing back his trunk, he cried — "0 man! Is not that dress, the flag
of sainthood, unsuitable to you? Why do you wear it?" and he
repeated these lines : —

"If any man, yet full of am, should dare
To don the yellow robe, in whom no care

For temperance is found, or love of truth,
He is not worthy such a robe to wear.

He who has spued out sin, who everywhere
Is firm in virtue, and whose chiefest care

Is to control his passions, and be true.
He well deserves the yellow robe to wear."

[199] With these words, the Bodhisatta rebuked the man, and bade
him never come there again, else he should die for it. Thus he drove him
away.

After this discourse was ended, the ^Master identified the Birth : — "Devadatta
was the man who killed the elephants, and the head of the herd was I."

1 One who has attained the knowledge needful for attaining Nirvana, but does not
preach it to men.

140 JTiC Jataka. Book II.

No. 222.

CtJLA-NANDIYA-JATAKA^

" / call to mind" etc. — This story the Master told whilst dwelling in the
Bamboo Gi'ove, about Devadatta.

One day the brethren fell a-talking in the Hall of Truth : " Friend, that
man Devadatta is harsh, cruel, and tyrannical, full of baneful devices against the
Supreme Buddha. He flung a stone '■^, he even used the aid of Nalagiri^;
pity and compassion there is none in him for the Tathagata."

The Master came in, and asked what they were talking about as they sat
there. They told him. Then he said, "This is not the first time. Brethren, that
Devadatta has been harsh, cruel, merciless. He was so before." And he told
them an old-world tale.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta became a Monkey named Nandiya, or Jolly; and dwelt in the
Himalaya region ; and his youngest brother bore the name of Jollikin. They
two headed a band of eighty thousand monkeys, and they had a blind
mother in their home to care for.

They left their mother in her lair in the bushes, and went amongst the
trees to find sweet wild fruit of all kinds, which they sent back home to
her. The messengers did not deliver it ; and, tormented with hunger, she
became nothing but skin and bone. Said the Bodhisatta to her,

" Mother, we send you plenty of sweet fruits : then what makes you so
thin?"

" My son, I never get it ! " [200]

The Bodhisatta pondered. " While I look aftei- my herd, my mother
will perish ! I will leave the herd, and look after my mother alone." So
calling his brother, "Brother," said he, "do you tend the herd, and I will
care for our mother."

"Nay, brother," replied he, "what care I for ruling a herd] I too
will care for only our mother ! " So the two of them were of one mind, and
leaving the herd, they brought their mother down out of Himalaya, and
took up their abode in a banyan tree of the border- land, where they took
care of her.

' Questions of Milbula, iv. 4. 24 (traus. in S.B. E., xxxv. 287).

2 For the stone-throwing see Cullavagga vii. 3. 9 ; Hardy, Manual, p. 320.

^ A fierce elephant, let loose at Devadatta's request to kill the Buddha. See
Cullavagga vii. 3. 11 f. {Vinaya Texts, S.B.E., iii. 247 f.); Milinda, iv. 4. 44 (where he
is called Dhanaprdaka, as snjora vol. i. 57); Hardy, Manual, p. 320.

No. 222. 141

Now a certain Brahmin, who lived at Takkasila, had received his
education from a famous teacher, and afterward he took leave of him,
saying that he would depart. This teacher had the power of divining from
the signs on a man's l)ody ; and thus lie perceived that his pupil was harsh,
cruel, and violent. "My son," said he, "you are harsh, and cruel, and
violent. Such persons do not prosper at all seasons alike ; they come to
dire woe and dire destruction. Be not harsh, nor do what you will after-
wards repent." With this counsel, he let him go.

The youth took leave of his teacher, and went his way to Benares.
There he married and settled down ; and not being able to earn a
livelihood by any other of his arts, he determined to live by his bow.
So he set to work as a huntsman ; and left Benares to earn his living.
Dwelling in a border village, he would range the woods girt with bow
and quiver, and lived by sale of the flesh of all manner of beasts which
he slew.

One day, as he was returning homewards after having caught nothing
at all in the forest, he observed a banyan tree standing on the verge of an
open glade. "Perhaps," thought he, "there may be something here."
And he turned his face towards the banyan tree. Now the two brothers
had just fed their mother with fruits, and were sitting behind her in the
tree, when they saw the man coming. "Even if he sees our mother," said
they, "what will he dol" and they hid amongst the branches. Then this
cruel man, as he came up to the tree and saw the mother monkey weak with
age, and blind, thought to himself, "Why should I return empty-handed?
I will shoot this she-monkey first!" [201] and lifted up his bow to shoot
her. This the Bodhisatta saw, and said to his brother, "Jollikin, my dear,
this man wants to shoot our mother ! I will save her life. When I am
dead, do you take care of her." So saying, down he came out of the tree,
and called out,

"O man, don't shoot my raothei" ! she is blind, and weak for age. I
will save her life; don't kill her, but kill me instead!" and when the
other had promised, he sat down in a place within bowshot. The hunter
pitilessly shot the Bodhisatta ; when he dropped, the man prepared his bow
to shoot the mother monkey. Jollikin saw this, and thought to himself,
"Yon hunter wants to shoot my mother. Even if she only lives a day,
she will have received the gift of life; I will give my life for hers."
Accordingly, down he came from the tree, and said,

" O man, don't shoot my mother ! I give my life for hers. Shoot me —
take both us brothers, and spare our mother's life ! " The hunter consented,
and Jollikin squatted down within bowshot. The hunter shot this one
too, and killed him — "It will do for my children at home," thought he —
and he shot the mother too ; hung them all three on his carrying pole, and
set his face homewards. At that moment a thunderbolt fell ujH)n the

142 TJie Jdtaka. Book II.

house of this wicked man, and biirut up his wife and two children with the
house: nothing was left but the voof and the bamboo uprights.

A man met him at the entering in of the village, and told him of it.
Sorrow for his wife and children overcame him : down on the spot he
dropped his pole with the game, and his bow, threw off his gai-ments, and
naked he went homewards, wailing with hands outstretched. Then the
bamboo uprights broke, and fell upon his head, and crushed it. The earth
yawned, flame rose from hell. As he was being swallowed up in the
earth, he thought upon his master's warning: [202] "Then this was the
teaching that the Brahmin Piirasariya gave me!" and lamenting he
uttered these stanzas : —

" I call to mind my teacher's words : so this was what he meant !
Be careful you should nothing do of which you might repent.

"Whatever a man does, the same he in himself will find;
The good man, good ; and evil he that evil has designed ;
And so our deeds are all like seeds, and bring forth fruit in kind."

Lamenting thus, he went down into the earth, and came to life in the
depths of hell.

When the Master had ended this discourse, by which he showed how in other
days, as then, Devadatta had been harsh, cruel, and merciless, he identified the
Birth in these words : " In those days Devadatta was the hunter, Sariputta was
the famous teacher, Ananda was Jollikin, the noble Lady Gotami was the
mother, and I was the monkey Jolly."

No. 223.

PUTA-BHATTA-JATAKA.

" Honour for honour,'' e^c— This story the Master told in Jetavana, about a
landed proprietor.

Tradition has it that once a landowner who was a citizen of Savatthi did
business with a landowner from the country. [203] Taking his wife with him,
he \nsited this man, his debtor; but the debtor averred that he could not pay.
The other, in anger, set out for home without having broken his fast. On the
road, some people met him ; and seeing how famished the man was, gave him
food, bidding him share it with his wife.

No. 223. 143

When he got this, he grudged his wife a share. So addressing lier he sjiid,
"Wife, this is a well-known haunt of thieves, so you had better go in front."
Having thus got rid of her, he ate all the food, and then showed her the
pot empty, saying — "Look here, wife! they gave me an empty pot!" She
guessed that be had eaten it all up himself, and was much annoyed.

As they both passed by the monastery in Jetavana, they thought they would
go into the park and get a drink of water. There sat the blaster, waiting
on purpose to see them, like a hunter on the trail, feeated under the shade (jf his
perfumed cell. He gi-eeted thenl kindly, and said, " Lay Sister, is your husliand
kind and loving?" "I love him, sir," .she replied, "but he does not love me;
let alone other days, this very day he was given a pot of food on the way,
and gave not a bit to me, but ate it all himself" " Lay Sister, so it has
always been — you loving and kind, and he loveless ; but when by the help of the
wise he learns yoiu* worth, he will do you all honour." Then, at her request, he
told an old-world tale.

On a time, while Brahmadatta was king in Benares, the Bodhi.satta
was the son of one of the king's court. On coming of age he became the
king's adviser in things temporal and spiritual. It happened that the king
was afraid of his son, lest he might injure him ; and sent him away.
Taking his wife, the son departed from that city, and came to a village of
Kasi, where he dwelt. By and by when the father died, his son liearLng
of it set out to go back to Benares; "that I may receive the kingdom
which Ls my birthright," said he. On his way one gave him a mess of
pottage, saying, " Eat, and give to your wife also." But he gave her none,
and did eat it all himself. [204] Thought she — " A cruel man this, indeed !"
and she was full of sorrow.

When he had come to Benares, and received his kingdom, he made her
the queen consort; but thinking — "A little is enough for her," he showed
her no other consideration or honour, not so much as to ask her how
she did.

"This queen," thought the Bodhisatta, "serves the king well, and loves
him ; Vjut the king spends not a tliought upon her. I will make him show
her respect and honour."

So he came to the queen, and made salutation, and stood aside.
" What is it, dear sir ] " she asked.

"Lady," he asked, "how can we serve you'? ought you not to give the
old Fathers a piece of cloth or a dish of rice ? "

"Dear sir, I never receive anything myself; what shall I give to
you] When I received, did I not give? But now the king gives me
nothing at all : let alone giving anything else, as he was going along
the road he received a bowl of rice, and never gave me a bit — he ate it all
himself."

" Well, madam, will you be able to say this in the king's presence 1 "

" Yes," she replied.

144 The, Jataka. Book II.

'« Very well then. To-day, when I stand before the king, when I ask
my question do yon give the same answer : this very day will I make your
goodness known." So the Bodhisatta went on before, and stood in the
king's presence. And she too went and stood near the king.

Then said the Bodhisatta, " Madam, you are very cruel. Ought you
not to give the Fathers a piece of cloth or a dish of food ] " And she
made answer, " Good sir, I myself receive nothing from the king : what
can I give to you 1 "

" Are you not the queen consort 1" quoth he,

"Good sir," said she, " what boots the place of a queen consort, when
no respect is paid ? What will the king give me now ? When he received
a dish of i-ice on the road, [205] he gave me none, but ate it all himself."
And the Bodhisatta asked him, "Is it so, O king?" And the king
assented. When the Bodhisatta saw that the king assented, "Then lady,"
quoth he, " why dwell here with the king after he has become unkindly 1
In the world, union without love is painful. While you dwell here, loveless
union with the king will bring you sorrow. These folk honour him that
honours, and when one honours not — as soon as you see it, you should go
elsewhither ; they that dwell in the world are many." And he repeated
the stanzas following : —

" Honour for honour, love for love is due :
Do good to him who does the same to you :
Observance breeds observance ; but 'tis plain
None need help him who will not help again.

" Return neglect for negligence, nor stay
To comfort him whose love is past away.
The world is wide; and when the birds desciy
That trees have lost their fruit — away they fly."

Hearing this, the king gave his queen all honour ; and from that time
forward they dwelt together in friendship and harmony.

[206] "When the Master had ended this discourse, he declared the Truths, and
identified the Birth :— at tlie conclusion of the Truths the husband and wife
entered on the Fruit of the First Path :— " The husband and wife are the same
in both cases, and the wise counsellor was I myself."

No. 224. 145

No. 224.

KUMBHILA-JATAKA.

"0 Ape," etc. — This story the Master told at the Bamboo Grove, alwut
Devadatta.

"O Ape, these virtues four bring victory:
Truth, "Wisdom, Self-control, and Piety.

"Without these blessings is no victory —
Truth, Wisdom, Self-control, and Piety."

No. 225.

KHANTI-VANNANA-JATAKA.

" There is a man" etc. — This story the Master told at Jetavana, about the
king of Kosala. A very uscfvil subordinate intrigued in the harem. Even
though he knew the culprit, the king pocketed the affront, V)ecause tlie fellow-
was useful, and told the ]\Iaster of it. The Master said, "Other kings in days
long gone by have done the same;" and at his request, told the following story.

Once upon a time, when Brahmadatta was king of Benares, a man of
his court fell into an intrigue in the king's harem, and an attendant of this
courtier did the same thing in the courtier's house. The man could not
endure to be thus affronted. So he led the other before the king, saying,
"My lord, [207] I have a servant who does all manner of work, and he
has made me a cuckold: what mu.st I do with him 1" and with the
question he uttered this first verse following : —

"There is a man within my house, a zealous servant too;
He has betrayed my trust, O king! Say — what am 1 to do?"

J. II. 10

146 The Jataha. Booh 11.

On hearing this, the king uttered the second verse : —

" I too a zealous servant have ; and here he stands, indeed !
Good men, I trow, are rare enow : so patience is my rede."

The courtier saw that these words of the king were aimed at him ; and
for the future dui'st do no wrong in the king's house. And the servant
likewise, having come to know that the matter had been told to the king,
durst for the future do that thins no more.

This discourse ended, the Master identified the Birth: — "I was the king of
Benares." And the courtier on this occasion found out that the king had told of
him to the Master, and never did such a thing again.

No. 226.

KOSIYA-JATAKA.

[208] " There is a time" etc. — A story told by the Master at Jetavana, about
the king of Kosala. This king started to quell a border rising at a bad season
of the year. Tlie circumstances have been described already ^ The Master as
before told the king a story.

Once on a time, the king of Benares having started for the field of war
at an unseasonable time, set up a camp in his park. At that time an Owl
entered a thicket of bamboos, and hid in it. There came a flock of Crows :
" We will catch him," said they, " so soon as he shall come out." And
they compassed it around. Out he came before his time, nor did he wait
until the sun should set; and tried to make his escape. The crows
surrounded him, and pecked him with their beaks till he fell to the
ground. The king asked the Bodhisatta : " Tell me, wise sir, why are
the crows attacking this owH " And the Bodhisatta made answer, "They
that leave their dwelling before the right time, great king, fall into just
such misery as this. Therefore before the time one should not leave one's

1 See no. 176, p. 51 above.

No. 226. 147

dwelling place." And to make the matter clear, he uttered this pair of
verses :

"There is a time for every thing: who forth from liome will go
One man or many, out of time, will .surely meet some woo ;
As dill the Owl, unlucky fowl! pecked dead by many a crow.

" Who masters quite eacli j-ule and rite ; who others' weakness knows ;
Like wise owls, he will happy be, and contpier all his foes."

[209] When the king heard this, he turned back home again.

This discourse ended, the Master identified the Birth : — " Ananda was then
the king, and the wise courtier was I myself."

No. 227.

GUTHA-PANA-JATAKA.

" Well matched," etc. — This story the Master told while dwelling at Jetavana,
about one of the Brethren.

There stood at that time, about three-quarters ^ of a league from Jetiivana, a
market town, where a great deal of rice was distributed l)y ticket, and special
meals were given. Here lived an inquisitive lout, who pestered the young men
and novices who came to share in the distribution — [^^10] "Who are for solid
food? who for drink? who for moist food?" And he made those who could not
answer feel ashamed, and they dreaded Mm so much that to that village they
would not go.

One day, a brother came to the ticket-hall, with the question, " Any food for
distribution in such-and-such a village, sir?" "Yes, friend," was the answer,
"but there's a lubber here asking questions* if you can't answer them, he abu.ses
and reviles you. He is such a pest that nobody will go near the place." " Sir,"
said the other, " give me an order on the place, and I'll humble him, and make
him modest, and so influence him that whenever he sees you after this, he'll feel
inclined to run away."

The brothers agreed, and gave the necessary order. The man walked to our
village, and at the gate of it he put on his robe. The loafer si)ied him — was at
him like a mad ram, with "Answer me a question, priest!" "Layman, let me
go first about the village for my broth, and then come back with it to the
waiting hall."

When he returned with his meal, the man repeated his question. The
brother answered, "Leave me to finish my broth, to sweep the room, and to
fetch my ticket's worth of rice." So he fetched the rice; then placing his bowl
in this very man's hands, he said, " Come, now I'll answer your question."

' G(lriit(i(ldh<iyoj(iV(iiii(itti'. It may possHily mean 'an oi^'litli.'

10—2

148 The Jdtaka. Booh II.

Then he led him outside the village, folded his outer robe, put it on his shoulder,
and taking the bowl from the other, stood waiting for him to begin. The man
said, " Priest, answer me one question." " Very well, so I will," said the brother ;
and with one blow he felled him to the ground, bruised his eyes, beat him,
dropped tilth in his face, and went off, with these parting words to frighten
him, " If ever again you ask a question of any Brother who comes to this village,
I'll see about it !"

After this, he took to his heels at the mere sight of a Brother.

By and bye all this became known among the Brotherhood. One day they
were talking about it in the Hall of Truth: "Friend, I hear that Brother
So-and-so dropped filth in the face of that loafer, and left him!" The Master
came in, and wanted to know what they were all talking about as they sat
there. They told him. Said he, "Brethren, this is not the first time this
brother attacked the man with dirt, but he did just the same before." Then he
told them an old-world tale.

[211] Once on a time, those citizens of the kingdoms of Aiiga and
Magadha who were travelling from one land to the other, used to stay in a
house on the marches of the two kingdoms, and there they drank liquor and
ate the flesh of fishes, and early in the morning they yoked their carts and
went away. At the time when they came, a certain dung-beetle, led by the
odour of dung, came to the place where they had drunken, and saw some
liquor shed upon the ground, and for thirst he drank it, and returned to
his lump of dung intoxicated. When he climbed upon it the moist dung
gave way a little. " The world cannot bear my weight ! " he bawled out.
At that very instant a maddened Elephant came to the spot, and smelling
the dung went back in disgust. The Beetle saw it. " Yon creature," he
thought, " is afraid of me, and see how he runs away ! — I must fight with
him !" and so he challenged him in the first stanza : —

" Well matched ! for we are heroes both : here let us issue try :
Turn back, turn back, friend Elephant ! Why would you fear and fly 1
Let Magadha and Aiiga see how great our bravery!"

The Elephant listened, and heard the voice ; he turned back towards
the Beetle, and said the second stanza, by way of rebuke :—

" Non pede, longinquave manu, non dentibus utar :
Stercore, cui stercus cura, perisse decet."

[212] And so, dropping a great piece of dung upon him, and making
water, he killed him then and there ; and scampered into the forest,
trumpeting.

When this discovirse was ended, the Master identified the Birth :— " In those
days, this lout was the dung-beetle, the Brother in question was the elephant,
and I was the tree-sprite who saw it all from that clump of trees."

No. 228. 14'.)

No. 228.

KAMANITA-JATAKA.

"Three foi'ts," etc. — This story the Master told at Jetfivana about a brahmin
named Kauianita. Tlie circumstances will be explained in the Twelfth Book, and
the Kama-Jataka'.

[The king of Benares had two sons.] And of these two sons the elder
went to Benares, and became king : the youngest was the vicei'oy. He
that was king was given over to the desire of riches, and the lust of the
flesh, and greedy of gain.

At the time, the Bodhisatta was Sakka, king of the gods. And as he
looked out upon India, and observed that the king of it was given
over to these lusts, he said to himself, " I Avill chastise that king, and
make him ashamed." So taking the semblance of a young bi'ahmin, he
went to the king and looked at him.

" What wants this young fellow 1 " the king asked.

Said he, " Great king, I see three towns, prosperous, fertile, having
elephants, horses, chariots and infantry in plenty, full of ornaments of gold
and fine gold. These may be taken with a very small army. I have come
hither to offer to get them for you ! "

" When shall we go, young man 1 " asked the king.

"To-morrow, Sire."

" Then leave me now ; to-morrow early shall you go,"

"Good, my king: hasten to prepare the army ! " And so saying [21.3]
Sakka went back again to his own place.

Next day the king caused the drum to beat, and an army to be made
ready ; and having summoned his courtiers, he thus bespoke them : —

" Yesterday a young brahmin came and said that he would conquer for
me three cities — Uttarapaiicala, Indapatta, and Kekaka. Wherefore now
we will go along with that man and conquer those cities. Summon him in
all haste ! "

" What place did you assign him, my lord, to dwell in 1 "

" I gave him no place to dwell in," said the king.

" But you gave him wherewith to pay for a lodging 1 "

1 No. 467.

150 The Jdtaka. Book II.

" Nay, not even that,"

" Then how shall we find him ?"

" Seek him in the streets of the city," said the king.

They sought, but found him not. So they came before the king, and
told him, " O king, we cannot see him."

Great sorrow fell upon the king. " What glory has been snatched from
me!" he groaned; his heart became hot, his blood became disordered,
dysentery attacked him, the physicians could not cure him.

After the space of three or four days, Sakka meditated, and was ware
of his illness. Said he, " I will cure him : " and in the semblance of a
brahmin he went and stood at his door. He caused it to be told the king,
" A brahmin physician is come to cure you."

On bearing it, the king answered, " All the great physicians of the court
have not been able to cure me. Give hini a fee, and let him go."

Sakka listened, and made reply : " I want not even money for ray
lodging, nor will I take fee for my leechcraft. I will cure him : let the
king see me !"

" Then let him come in," said the king, on receiving this message.
Then Sakka went in, and wishing victory to the king, sat on one side.

"Are you going to cure me?" the king asked.

He replied, "Even so, my lord."

" Cure me, then !" said the king.

" Very good. Sire. Tell me the symptoms of your disease, and how it
came about, — what you have eaten or drunken, to bring it on, or what you
have heard or seen."

" Dear friend, my disease was brought upon me by something that I
heard."

Then the other asked, "What was it %" [214]

"Dear Sir, there came a young brahmin who offered to win and give
me power over three cities : and I gave him neither lodging, nor where-
withal to pay for one. He must have grown angry with me, and gone
away to some other king. So when I bethought me how great glory had
been snatched away from me, this disease came upon me ; cure, if you can,
this which has come upon me for my covetousness." And to make the.
matter clear he uttered the first stanza ; —

"Three forts, each builded high upon a mount,
I want to take, whose names I hei-e recount ^ :
And there is one thing further that I need- —
Cure me, 0 brahmin, me the slave of greed!"

Then Sakka said, "0 king, by simples made with roots you cannot
^ The names of Paficala, Kuru, and Kekaka are given.

No. 228. 151

be cured, but you must be cured with the siinijle of knowledge:" and ho
uttered the second verse as follows : [215]

"There are, who ciu-e the bite of a black snake;
The wise can heal tlie wounds that goblins make.
The slave (if greed no doctor can make whole ;
What cm-c is tliere for the backslidi;ig souH"

So spake the great Being to explain his meaning, and he added this yet
beyond : "O king, what if you were to get those three cities, then while
you reigned over these four cities, could you wear four pairs of robes at
once, eat out of four golden dishes, lie on four state beds ? 0 king,
one ought not to be mastered by desire. Desire is the root of all (^vil ;
when desire is increased, he that cherishes her is cast into the eight great
hells, and the sixteen lowest hells, and into all kinds and manner of misery."
So the great Being terrified the king with fear of hell and misery, and
discoursed to him. And the king, by hearing his discourse, got rid of his
heartbreak, and in a moment he Ijecame whole of his disease. [216] And
Sakka after giving him instruction, and establishing him in virtue, went
away to the world of gods. And the king thenceforward gave alms and
did good, and he passed away to fare according to his deserts.

When this discourse was ended, the Master identified the Birth : — " The
Brother who is a slave to his desires was at that time the king ; and I myself
was Sakka."

No. 229.

PALAYI-JATAKA.

"Zo, my elephants" etc. — This story the Master told at Jetavana, about a
mendicant, with vagrant tastes.

He traversed the whole of India for the puq^osc of arguing, and found
no one to contradict him. At last he got as far as Savatthi, and asked was tliero
any one there who could argue with him. The people said, "Tliere is One who
could argue with a thousand such — all-wise, chief of men, the mighty Gotama,
lord of the faith, who bears down all opposition, there is no adversary in all
India who can dispute with Him. As the billows break upon tlie shore,
so all arguments break against his feet, and are dashed to spray." Thu.s thoy
described the qualities of the Buddha.

152 TJie Jataka. Book 11.

"Where is ho now?" asked the mendicant. He was at Jetavana, they replied.
" Now I'll get up a disputation with him !" said the mendicant. So attended by a
large crowd he made his way to Jetavana. On seeing the gate towers of Jetavana*,
which Prince Jeta had built at a cost of ninety millions of money, he asked whether
that was the palace where the Priest Gotama lived. The gateway of it, they
said. "If this be the gateway, what will the dwelling be like!" he cried.
"There's no end to the perfumed chambers!" the people said. "Who could
argue with such a i)riest as this?" he asked; and hurried off at once.

The crowd shouted for joy, and thronged into the park. " What brings you
here before your time?" asked the Master. They told him what had happened.
Said he, " This i.s not the fii-st time, laymen, that he hurried away at the mere
sight of the gateway of my dwelling. He did the same before." And at their
request, he told an old-world tale.

[217] Once upon a time, it befel that the Bodhisatta reigned king in
Takkasila, of the realm of Gandhara, and Brahmadatta in Benares.
Brahmadatta resolved to capture Takkasila ; wherefore with a great host
he set forth, and took up a position not far from the city, and set his army
in array : " Here be the elephants, here the horses, the chariots here, and
here the footmen : thus do ye charge and hurl with your weapons ; as the
clouds pour forth rain, so pour ye forth a rain of arrows ! " and he uttered
this i)air of stanzas : —

"Lo, my elephants and horses, like the storm-cloud in the sky!
Lo, my surging sea of chariots shooting arrow-spray on high !
Lo, my host of warriors, striking sword in hand, with blow and thrust,
Closing in upon the city, till their foes shall bite the dust!

"Rush against them — fall upon them! shout the war-cry — loudly sing!
While the elephants in concert raise a clamorous trumpeting!
As the thunder and the lightning flash and rumble in the sky,
So be now your voice uplifted in the loud long battle-cry!"

[218] So cried the king. And he made his army march, and came
before the gate of the city ; and when he saw the towers on the city gate,
he asked whether was that the king's dwelling. " That," said they,
"is the gate tower." "If the gate tower be such as this, of what
sort will the king's palace be 1 " he asked. And they replied, " Like to
Vejayanta, the palace of Sakka ! " On hearing it, the king said, " With
so glorious a king we shall never be able to fight ! " And having seen no
more than the tower set upon the city gate, he turned and fled away, and
came again to Benares.

This discourse ended, the Master identified the Birth:— "Our mendicant
gadabout was then the king of Benares, and I was the king of Takkasila
myself."

1 The Jetavana monastery is represented on the Bharhut Stupa (Cunningham,
pi. Lvii) ; for the gandhaknfi, see pi. xxviii, fig. 3.

No. 230. 153

No. 230.

DUTIYA-PALAYI-JATAKA.

" CoiuUless are my banners" etc. — [219] This story the Master told whilst
living at Jetavana, about this same gadabout mendicant.

At that time, the Miister, with a large company round him, sitting on the
beautifully adorned throne of the truth, upon a vermilion dais, was discoursing
like a young lion roaring with a lion's roar. The mendicant, seeing the l>uiUlha's
form like the form of Brahma, his face like the gloiy of the full moon, and his
forehead like a plate of gold, turned round where he had come, in the midst of
the crowd, and ran off, saying, '* Wlio could overcome a man like this?"

The crowd went in chase, then came back and told the Master. He said,
" Not only now has this mendicant tied at the mere sight of my golden face ; he
did the same before." And he told an old-world talc.

Once on a time, the Bodhisatta was king in Benares, and in Takkasila
reigned a certain king of Gandhara. This king, desiring to capture
Benares, went and compassed the city about with a complete army of four
divisions. And taking his stand at the city gate, he looked upon his
army, and said he, " Who shall be able to conquer so great an army
as this?" and describing his army, he uttered the first stanza : —

" Countless are my banners : rival none they own :
Flocks of crows can never stem the rolling sea —
Never can the storm-blast beat a mountain down : —
So, of all the living none can conquer me!"

[220] Then the Bodhisatta disclosed his own glorious countenance, in
fashion as the full moon; and threatening him, thus spoke : "Fool, babble
not vainly ! Now will I destroy your host, as a maddened elephant crushes
a thicket of reeds ! " and he repeated the second stanza : —

" Fool ! and hast thou never yet a rival found ?
Thou art hot with fever, if thou seekst to wound
Solitary savage elephants like me !
As they crush a reed-stalk so will I crush thee ! "

When the king of Gandhara heard him threaten thus, [221] he looked
up, and beholding his wide forehead like a plate of gold, for fear of being
captured himself he turned and ran away, and came again even unto his
own city.

This discourse ended, the Master identified the Birth: — "The vagivuit
gadabout was at that time the king of Gandhara, and the king of Benares was I
myself."

154 The Jdtaka. Book II.

No. 231.

UPAHANA-JATAKA,

"As vjhen a pair of shoes," etc. — This story the Master told iu the Bamboo
Grove, about Devadatta. The Brethren gathered together in the Hall of Trnth,
and began to discuss the matter. " Friend, Devadatta having repudiated his
teachei', and become the foe and adversary of the Tathagata, has come to utter
destruction." The Master came in, and asked what they were talking about as
they sat thei'e. They told him. The Master said, " Brethren, this is not the
first time that Devadatta has repudiated his teacher, and become my enemy,
and come to utter destruction. The same thing happened before." Then he
told them au old-world tale.

Once on a time, while Brahmadatta was king of Benares, the Bodhisatta
was born as the son of an elephant trainer. When he grew up, he was
taught all the art of managing the elephant. And there came a young
villager from Kasi, and was taught of him. Now when the future Buddhas
teach any, they do not give a niggardly dole of leai-ning ; but according to
their own knowledge so teach they, keeping nothing back. So this yovith
learnt all the branches of knowledge from the Bodhisatta, without omission ;
and when he had learnt, said he to his master : [222]

" Master, I will go and serve the king."

" Good, my son," said he : and he went before the king, and told him
how that a pupil of his would serve the king. Said the king, "Good, let
him serve me." "Then do you know what fee to give?" says the
Bodhisatta.

" A pupil of yours will not receive so much as you ; if you receive an
hundred, he shall have fifty; if you receive two, to him shall one be given."
So the Bodhisatta went home, and told all this to his pupil.

" Master," said the youth, " all your knowledge do I know, piece for
piece. If I shall have the like payment, I will serve the king ; but if not,
then I will not serve him." And this the Bodhisatta told to the king.
Said the king,

" If the young man could do even as you — if he is able to show skill
for skill with you, he shall receive the like." And the Bodhisatta told this
to the pupil, and the pupil made answer, "Very good, I will." "To-
mori'ow," said the king, "do you make exhibition of your skill." "Good,
I will ; let proclamation be made by beat of drum." And the king
caused it to be proclaimed, "To-morrow the master and the pupil will

No. 231. 155

make show togethei* of their skill in managing the elephant. To-niorrow
let all that wish to see gather together in the courtyard of the palace, and
see it."

"My pupil," thought the teacher to himself, "does not know all my
resources." So he chose an elephant, and in one night he taught him to do
all things awry. He taught him to back when bidden go forward, and to
go on when told to back ; to lie down when bidden rise, and to rise when
bidden lie down ; to drop when told to pick up, and to pick up when told
to drop.

Next day mounting his elephant he came to the palace yard. And his
Ijupil also was there, mounted upon a beautiful elephant. There was a
great concourse of people. They both showed all their skill. But the
Bodhisatta made his elephant reverse orders ; [223] " Go on ! " said he,
and it backed ; " Back ! " and it ran forward ; " Stand up ! " and it lay
down ; " Lie ! " and it stood up ; " Pick it up : " and the creature dropped
it ; " Drop it ! " and he picked it up. And the crowd cried, " Go to, you
rascal ! do not raise your voice against your master ! You do not know
your own measure, and you think you can match yourself against him ! "
and they assailed him with clods and staves, so that he gave up the ghost
then and there. And the Bodhisatta came down from his ele[)hant, and
approaching the king, addressed him thus —

" 0 mighty king ! for their own good men get them taught; but there
was one to whom his learning brought misery with it, like an ili-iuade
shoe;" and he uttered these two stanzas : —

" As when a pair of shoes which one has bought
For help and comfort cause but misery.
Chafing the feet till they grow burning hot
And making them to fester by and bye:

"Even so an underbred ignoble man,
Having learnt all that he can learn from you,
By your own teaching proves your very bane':
The lowbred churl is like the ill-made shoe."

[224] The king was delighted, and heaped honours upon the Bodhisatta.

When this discourse was ended, the Master identified this Birth a.s follow.s: —
" Devadatta was the pupil, and I myself was the teacher."

1 The schol. would take tavi as for ntulnam, "he hurts himself," not "thee," but
this is hardly possible. The verses do not seem to fit the story very exactly.

156 The Jataka. Book II.

No. 232.

ViNA-THUNA-JATAKA.

" Your own idea" e^c— This story the Master told while staying at Jetavana,
about a young lady.

She was the only daughter of a rich merchant of Savatthi. She noticed that
in her fother's ho\ise a great fuss was made over a fine bull, and asked her nurse
what it meant. "Who is this, nurse, that is honoiu-ed so?" The nurse replied
that it was a right royal bull.

Another day she was looking from an upper storey down the street, when lo,
she spied a hunchback. [225] Thought she, "In the cow tribe, the leader has
a hump. I suppose it's the same with men. That must be a right royal man,
and I must go and be his humble follower." So she sent her maid to say that
the merchant's daughter wished to join herself to him, and he was to wait for
her in a certain spot. She collected her treasures together, and disguising
herself, left the mansion and went off with the hunchback.

By and bye all this became known in the town and among the Brotherhood.
In the Hall of Truth, brothers discussed its bearings : " Friend, there is a
merchant's daughter who has eloped with a hunchback !" The Master came in,
and asked what they were all talking about together. They told him. He
replied, " This is not the first time. Brethren, that she has fallen in love with a
hunchback. She did the same before." And he told them an old-world tale.

Once on a time, while Brahmadatta was king of Benares, the Bodhisatta
was born of a rich man's family in a certain market town. When he
came of age, he lived as a householdei', and was blessed with sons and
daughters, and for his son's wife he chose the daughter of a rich citizen of
Benares, and fixed the day.

Now the girl saw in her home honour and reverence ofi'ered to a bull.
She asked of her nurse, "What is that? "— " A right royal bull," said she.
And afterward the girl saw a hunchback going through the street. "That
must be a right royal man ! " thought she ; and taking with her the best
of her belongings in a bundle, she went off with him.

The BodhLsatta also, having a mind to fetch the girl home, set out for
Benares with a great company ; and he travelled by the same road.

The pair went along the road all night long. All night long the hunch-
back was overcome with thirst ; and at the sunrise, he was attacked by
colic, and great pain came upon him. So he went off the road, dizzy with
pain, and fell down, like a broken lute-stick, huddled together ; the girl too
sat down at his feet. The Bodhisatta observed her sitting at the hunch-
back's feet, and recognised her. Approaching, he talked with her, repeating
the first stanza : [226]

" Your own idea ! this foolish man can't move without a guide,
This foolish hunchback ! 'tis not meet you should be by his side."

No. 232. 157

And lieai'ing his voice, the girl answered by the second stanza : —

"I thought the crookback king of men, and loved him tor liis wortli, —
Who, hke a hito with broken strings, hes huddled on the earth."

And when the Bodhisatta perceived that she had only followiMl him in
disguise, he caused her to bathe, and adorned, her, and took lier into his
carriage and went to his home.

When this discourse wa.s ended, the Master identified the Birth : — " The girl
is the same in both cases ; and the merchant of Benares was I myself."

No. 233.

VIKANNAKA-JATAKA.

[227] " The barb is in your bach" etc. — This story the Master told while
dwelling in Jetavana, about a backsliding brother.

He was brought into the Hall of Truth, and asked if he were really back-
sliding; to which he replied yes. When asked why, he replied "Because of the
quality of desire." The Master said, " Desire is like twy-barbed arrows for
getting lodgement in the heart ; once there, they kill, as the barbed arrows
killed the crocodile." Then he told them an old-world tale.

Once upon a time, the Bodhisatta was king of Benares, and a good king
he was. One day he entered his pai-k, and came to the side of a lake.
And those who were clever with dance and song began to dance and to
sing. The fish and tortoises, eager to hear the sound of song, flocked
together and went along beside the king. And the king, seeing a mass
of fish as long as a palm trunk, asked his courtiers,

" Now why do these fish follow me? "

Said the courtiers, " They are coming to offer their services to their
lord."

The king was pleased at this saying, that they were come to serve
him, and ordered rice to be given to tluun regularly. At the time of
feeding some of the fish came, and some did not; and rice was wa.sted.
They told the king of it. "Henceforward," said the king, "at the time for

158 Tlie Jdtaka. Booh II.

the giving of rice let a drum be sounded ; and at the sound of the drum,
when the fish flock together, give the food to tliem." From thenceforth
the feeder caused a drum to sound, and wlien they flocked together gave
rice to the fish. As thoy were gathered thus, eating the food, came a
crocodile and ate some of the fish. The feeder told the king. The king
listened. " When the crocodile is eating the fish," said he, " pierce him
with a harpoon, and capture him." [228]

" Good," the man said. And he went aboard a boat, and so soon as
the crocodile was come to eat the fish, he pierced him with a harpoon. It
went into his back. Mad with pain, the crocodile went ofi" with the
harpoon. Perceiving that he was wounded, the feeder spake to him by
this stanza : —

"The barb is in your back, go where you may.
The beat of drum, calling my fish to feed.
Brought you, pursuing, greedy, on the way
Which brought you also to your direst need."

When the crocodile got to his own place, he died.

To explain this matter, the Master having become perfectly enlightened spake
the second verse as follows :

" So, when the world tempts any man to sin
Who knows no law but his own will and wish,
He perishes amid his friends and kin.
Even as the Crocodile that ate the fish."

[229] When this discourse was ended, the Master declared the Truths and
identified the Birth : — at the conclusion of the Truths, the backsliding Brother
reached the Fruit of the First Path : — " In those days I was the king of
Benares."

No. 234.

ASITABHtj-JATAKA.

" Noio desire has gone" etc. — This story the Master told while staying at
Jetavana, about a young girl.

Tradition tells us that a certain man at Savatthi, a servant of the Master's
two chief disciples, had one beautiful and happy daughter. When she grew

No. 234. 150

up, she married into a family as good as her own. The hu,sl)and, witlioiit
consulting anybody, used to enjoy himself elsewhere at his own sweet will. She
took no notice of his disrespect; but invited the two chief discijjlcs, made them
presents, and listened to their preaching, until she reachetl the Fruit of the First
Path. After this she si)ent all iier time in the enjoyment of the Path and the
Fniit; at last, thinking that as her husband did not want her, there w;is no
need for her to remain in the household, she determined to embrace the religious
life. She informed her parents of her plan, carried it out, and became a
saint.

Her story became known amongst the Brotherhood; and one day they were
discussing it in the Hall of Truth. " Friend, the daughter of such and such
a family strives to attain the highest good. Finding tliat her husband did not
care for her, she made rich pi'esents to the chief discii)les, listened to their
preaching, and gained the Fruit of the First Path; she took leave of her
parents, became a religious, and then a saint. So, friend, the girl sought the
highest good."

While they were talking, the blaster came in and asked what it was all
about. They told him. He .said, "This is not the first time, Pwcthren, that she
.seeks the highest; she did so in olden days as well." And he told an old-world
tale.

Once on a time, when Brahmadatta was king in Benares, the Bodlii-
satta was living as an ascetic, in the Himalaya region; and he had
cultivated the Faculties and the Attainments. Then the king of Benares,
observing how niagnifical was the pomp of his son Prince Brahmadatta,
was filled with suspicion, and banished his son from the realm.

[230] The youth with his wife Asitabhu made his way to Himalaya,
and took up his abode in a liut of leaves, with fish to eat, and all
manner of wild fruits. He saw a woodland sprite, and became enamoured
of her. " Her will I make my wife ! " said he, and nought recking of
Asitabhu, he followed after her steps. His wife seeing that he followed
after the sprite, was wroth. " The man cares nought for me," she thought ;
"what have I to do with himT' So .she came to the Bodhisatta, and
did him reverence : she learnt what she must needs do to be initiated,
and gazing at the mystic object, she developed the Faculties and the
Attainments, bade the Bodhisatta farewell, and returning stood at tlie
door of her hut of leaves.

Now Brahmadatta followed the sprite, but saw not l»y what way she
went ; and baulked of his desire he set his face again for the hut.
Asitabhu saw him coming, and rose up in the air ; and poised upon a
plane in the air of the colour of a precious stone, she said to him—
" My young lord ! 'tis through you that I have attained this ecstatic
bliss!" and she uttered the first stanza: —

" Now desire has gone.

Thanks to you, and found its ending:
Like a tusk, once sawn,

None can make it one by mending."

160 The Jdtaha. Book II.

So saying, as he looked, she rose up and departed to another place.
And when she had gone, he uttered the second stanza, lamenting : — [231]

" Greed that knows no stay,

Lust, the senses all confusing.
Steals oiu" good away.

Even as now my wife I'm losing."

And having made his moan in this stanza, he dwelt alone in the
forest, and at his father's death he received the sovereignty.

After this discourse was ended, the Master identified the Birth: — "These
two people were then the prince and princess, and I was the hermit."

No. 235.

VACCHA-NAKHA-JATAKA.

" Houses in the ivorld are sweet" etc. — This story the Master told at Jetavana,
about Roja the Mallian.

We learn that this man, who was a lay friend of Ananda's, sent the Elder a
message that he should come to him. The Elder took leave of the Master, and
went. He served the Elder with all sorts of food, and sat down on one side,
engaging him in a pleasant conversation. Then he offered the Elder a share of
his house, tempting him by the five channels of desire. " Ananda, Sir, I have at
home great store of live and dead stock. I will divide it and give you half ; let
us live in one house together!" The Elder declared to him the suffering which
is involved in desire ; then rose from his seat, and returned to the monastery.

When the Master asked whether he had seen Roja, he replied that he had.
" What did he say to you?" " Sir, Roja invited me to return to the world ; then
I explained to him the sufiering involved in desires and the worldly life." The
Master said, "Ananda, this is not the first time that Roja the Mallian has
invited anchorites to retimi to the world; he did the same before;" and then, at
his request, he told a story of the olden time.

[232] Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was one of a family of brahmins who lived in a certain market
town. Coming to years, he took up the religious life, and dwelt for a
long time amid the Himalayas.

He went to Benares to purchase salt and seasoning, and abode in the
king's grounds ; next day he entered Benares.

No. 235. IGl

Now a certain rich man of the place, pleased at his behaviour, took
him home, gave him to eat, and receiving his promise to abide with him,
caused him to dwell in the garden and attended to his wants. And they
conceived a friendship each for the other.

One day, the rich man, by reason of his love and friendship for the
Bodhisatta, thought this within himself : " The life of an ascetic is
unhappy. I will persuade my friend Yacchanakha to unfrock himself; I
will part my wealth in two, and give half to him, and we both will dwell
together." So one day, when the meal was done, he spake sweetly to his
friend and said —

"Good Vacchanakha, unhappy is the hermit's life; 'tis pleasant to
live in a house. Come now, let us both together take our pleasure as we
will." So saying, he uttered the first stanza : —

" Houses in the world are sweet,

Full of food, and full of treasure;
There you have your fill of meat —
Eating, drinking at your pleasure."

The Bodhisatta on hearing him, thus replied : " Good Sir, from
ignorance you have become greedy in desire, and call the householder's
life good, and the life of the ascetic bad ; listen now, and I will tell
you how bad is the householder's life ; " and he uttered the second
stanza : [233]

"He that hath houses peace can never know.
He lies and cheats, he must deal many a blow

On others' shoulders : nought this fault can cure :
Then who into a house would willing go?"

With these words the great Buddha told the defects of a householder's
life, and went into the garden again.

When the Master had ended this discourse, he identified the Birth :— " Roja
the Mallian was the Benares merchant, and I was Yacchanakha the mendicant."

No. 236.

BAKA-JATAKA.

''See that twice-born bird," etc.— This story the Master told while staying in
Jetavana, about a hypocrite. When he was brought before the Master, the
Master said, "Brethren, he was a hypocrite of old just as he is now," and told
the following story.

J. n.

162 The Jataha. Booh 11.

[234] Once on a time, when Brahmadatta was king of Benares, the
Bodhisatta became a Fish in a certain pond in the Himalaya region, and a
great shoal went with him. Now a Crane desired to eat the fish. So in
a place near the pond he drooped his head, and spread out his wings, and
looked vacantly, vacantly at the fish, waiting till they were ofi" their
guard'. At the same moment the Bodhisatta with his shoal came to that
place in search of food. And the shoal of fish on seeing the crane uttered
the first stanza : —

"See that twice-born''^ bird, how white —
Like a water-lily seeming;
Wings outspread to left and right —
Oh, how pious! dreaming, dreaming!"

Then the Bodhisatta looked, and uttered the second stanza : —

"What he is ye do not know.

Or you would not sing his praises.
He is our most treacherous foe ;
That is why no wing he I'aises."

Thereupon the fish splashed in the water and drove the crane away.

When this discourse was ended, the Master identified the Birth : — " This
hypocrite was the Crane, and I was the chief of the shoal of fish."

No. 237.

SAKETA-JATAKA.

" Why are hearts cold" etc. — This story the Master told during a stay near
Saketa, about a brahmin named Saketa. Both the circumstances that suggested
the story and the story itself have already been given in the First Book^.

^ "A crane's sleep " is au Indian proverb for trickery.

2 dijo is used of a bird as born in the egg and from the egg. It is also applied to
Brahmins, and so conveys an additional notion of piety,
^ No. 68.

No. 237. ir,3

[235]... And when the Tathagata had gone to the monastery, the
Brother asked, " How, Sir, did the love begin ? " and repented the first
stanza : —

" Why are hearts cold to one — 0 Buddha, tell ! —
And love another so exceeding well?"

The Master explained the nature of love by the second stanza : —

" Those love they who in other lives were dear,
As siu'e as grows the lotus in the mere."

After this discourse was ended, the Master identified the Birth : — " These
two people were the brahmin and his wife in the story ; and I waa their son."

No. 238.

EKAPADA-JATAKA.

[236] " Tell me one word" eic— This story the Master told in Jetavana, about
a certain landowner.

We are told that there was a landowner who lived at Savatthi. One day, his
son sitting on his hip asked him what is called the "Doori" question. He
replied, " That question requires a Buddha ; nobody else can answer it." So he
took his son to Jetavana, and saluted the Master. " Sir," .said he, " as my son
.sat on my hip, he asked me the question called the ' Door.' I didn't know the
answer, so here I am to ask you to give it." Said the Master, " This is not the
first time, layman, that the lad has been a seeker after the way to accompli.sh
his ends, and asked wise men this question ; he did so before, and wise men in
olden days gave him the answer; but by reason of the dimness caused by
re-birth, he has forgotten it." And at his request the Master told a tale of the
olden time.

Once upon a time, when Brahmadatta was reigning in Benares, the
Bodhisatta came into this world as a rich merchant's son. He grew u]>,
and when in course of time the father died, he took his father'.s place as a
merchant.

1 This question referred to the means of entering on the Paths.

11—2

164 The Jfitaka. Book 11.

And his son, a young boy, sitting on his hip, asked him a question.
"Father," said he, "tell me a thing in one word which embraces a wide
range of meaning;" and he repeated the first stanza : —

" Tell me one word that all things comprehends :
By what, in short, can we attain our ends?"

His father replied with the second : —

" One thing for all things precious — that is skill :
Add virtue and add patience, and you will
Do good to friends and to your foes do ill."

[237] Thus did the Bodhisatta answer his son's question. The son
used the way which his father pointed out to accomplish his purposes, and
by and bye he passed away to fare according to his deserts.

When this discourse was ended, the Master declared the Truths and identified
the Birth :— at the conclusion of the Truths father and son reached the Fruit of
the First Path: — "This man was then the son, and I was the merchant of
Benares myself"

No. 239.

HARITA-MATA-JATAKA.

" When I tvas in their cage," etc. — This story the Master told while dwelling in
the Bamboo-grove, about Ajatasattu.

Maha-Kosala, the king of Kosala's father, when he married his daughter
to king Bimbisara, had given her a village in Kasi for bath-money. After Ajata-
sattu murdered Bimbisara, his father, the queen very soon died of love for him.
Even after his mother's death, Ajatasattu still enjoyed the revenues of this
village. But the king of Kosala determined that no parricide should have a
village which was his by right of inheritance, and made war upon him. Some-
times the uncle got the best of it, and sometimes the nephew. And when
Ajatasattu was victor, he raised his banner and marched through the country
back to his capital in triumph ; but when he lost, all downcast he returned
without letting any one know.

It happened on a day that the Brethren sat talking about it in ihe Hall of
Truth. "Friend" — so one would say — "Ajatasattu is delighted when he beats
his uncle, and when he loses he is cast down." The Master, entering the Hall,
asked what they were discussing this time ; [238] and they told him. He said,
"Brethren, this is not the first time that the man has been happy when he
conquered, and miserable when he did not." And he told them an old-world
tale.

No. 239. 165

Once upon a time, when Brahraadatta was king of Benares, the Bodhi-
satta became a Green Frog. At the time people set wicker cages in all
pits and holes of the rivers, to catch fish withal. Tn one cage were a large
number of fish. And a Water-snake, eating "fish, went into the trap him-
self. A number of the fish thronging together fell to biting him, until
he was covered with blood. Seeing no help f6r it, in fear of his life he
slipped out of the mouth of the cage, and lay down full of pain on the
edge of the water. At the same moment, the Green Frog took a leap and
fell into the mouth of the trap. The Snake, not knowing to whom he
could appeal, asked the Frog that he saw there in the trap ~" Fi-icud
Frog, are you pleased with the behaviour of yonder Fish?'' arid he uttered
the first stanza : —

"When I was in their cage, the fish did bite
Me, though a snake. Green Frog, does that seem right?"

Then the Frog answered him, " Yes, friend Snake, it does : why not ?
if you eat fish which get into your demesne, [239] the fish eat you when
you get into theirs. In his own place, and district, and feeding ground no
one is weak." So saying, he uttered the second stanza : —

" Men rob as long as they can compass it ;
And when they cannot — why, the biter's bit ! "

The Bodhisatta having pronounced his opinion, all the fish observing
the Snake's weakness, cried, "Let us seize our foe !" and came out of the
cage, and did him to death then and there, and then departed.

When the Master had ended this discourse, he identified the Birth : —
" Ajatasattu was the Water-snake, and the Green Frog was I."

No. 240.

MAHAPINGALA-JATAKA K

'■'The Yelloic Kitig^' etc. — This story the Master told at the -Jetavana Park,
about Devadatta the heretic.

Devadatta for nine months had ti-ied to compass the destruction of the
future Buddha, and had sunk down into the earth by the gateway of Jetavana.

1 Folk-Loie Journal, iii. Viiu

166 The Jdtaha. Booh II.

Then they that dwelt at Jetavana and in all the country round about were
delighted, saying, " Devadatta the enemy of Buddha has been swallowed up in
the earth: the adversary is slain, and the ^Master has become perfectly en-
lightened!" [240] And hearing these words sicken many a time and oft, the
people of all the continent of India, and all the goblins, and living creatures, and
gods were delighted likewise. One day, all the brethren were talking together
in the Hall of Truth, and thus would they say: "Brother, since Devadatta
sank into the earth, what a number of people are glad, saying, Devadatta is
swallowed up by the earth!" The Teacher entered, and asked, "What are ye
all talking about here, brethren?" They told him. Then said he, "This is not
the first time, O brethren, that multitudes have rejoiced and laughed aloud at
the death of Devadatta. Long ago they rejoiced and laughed as they do now."
And he told them an old-world tale.

Once upon a time reigned at Benares a wicked and unjiist king named
Maha-pingala, the Great Yellow King, who did sinfully after his own will
and pleasure. With taxes and fines, and many mutilations' and robberies,
he crushed the folk as it were sugar-cane in a mill ; he was cruel, fierce,
ferocious. For other people he had not a grain of pity ; at home he was
harsh and implacable towards his wives, his sons and daughters, to his
brahmin courtiers and the householders of the country. He was like a
speck of dust that falls in the eye, like gravel in the broth, like a thorn
sticking in the heel.

Now the Bodhisatta was a son of king Maha-pihgala. After this king
had reigned for a long time, he died. When he died all the citizens of
Benares were overjoyed and laughed a great laugh ; they burnt his body
with a thousand cartloads of logs, and quenched the place of burning with
thousands of jai's of water, and consecrated the Bodhisatta to be king :
they caused a drum of rejoicing to beat about the streets, for joy that they
had got them a righteous king. They raised flags and banners, and decked
out the city ; at every door was set a pavilion, and scattering parched
corn and flowers, they sat them down upon the decorated platforms under
fine canopies, and did eat and drink. The Bodhisatta himself sat upon a
fine divan [241] on a great raised dais, in great magnificence, with a white
parasol stretched above him. The courtiers and householders, the citizens
and the doorkeepers stood around their king.

But one doorkeeper, standing not far from the king, was sighing aiid
sobbing. " Good Porter," said the Bodhisatta, observing him, " all the
people are making merry for joy that my father is dead, but you stand
weeping. Come, was my father good and kind to you?" And with the
question he uttered the first stanza : —

^ -jamghakahapanadigahanetia I take to mean 'the taking away of legs, money, etc'
Possibly jam(//id (taking it independently) may mean something like ' boot ' or ' stocks,'
but I can find no authority for this.

No. 240. Kw

" The Yellow King was ci*uel to all men ;
Now he is dead, all freely breatlie again.
Was he, the yellow-eyed, so very dear?
Oi", Porter, why do yoii stand weeping here?"

The man heard, and answered: "I am not weeping for sorrow that
Pirigala is dead. My head would be glad enough. For King Piiigala,
every time he came down from the palace, or went uj) into it, would give
me eight blows over the head with his list, like the blows of a blacksmith's
hammer. So when he goes down to the other world, he will deal eight
blows on the head of Yama, the gatekeeper of hell, as though he were
striking me. Then the people there will cry — He is too cruel for us ! and
will send him up again. And I fear he will come and deal fisticuffs on
my head again, and that is why I weep." To explain the matter he
uttered the second stanza: — [2-12]

" The Yellow King was anything but dear :
It is his coming back again I fear.
"What if he beat the king of Death, and then
The king of Death should send him back again?"

Then said the Bodhisatta: "That king has been burnt with a thousand
cartloads of wood; the place of his burning has been soaked with water
from thousands of pitchers, and the ground has been dug up all round ;
beings that have gone to the other world, except by force of fate', do not
return to the same bodily shape as they had befoi-e ; do not be afraid I"
and to comfort him, he repeated the following stanza : —

"Thousands of loads of wood have burnt him quite.
Thousands of pitchers quenched what still did burn ;
The earth is dug about to left and right —
Fear not — the king will never more return.

After that, the porter took comfort. And the Bodhisatta ruled in
righteousness; and after giving gifts and doing other good acts, he passed
away to fare according to his deserts.

When the Master had ended this discourse, he identified the Birth :
"Devadatta was Pingala ; and his son was I myself."

• Reading afimtra gativascl, ' except by the power of re-birth.'

168 The Jdtaka. Book II.

No. 241 \

SABBADATHA-JATAKA.

" Even as the Jackal,'' etc. This story the Master told while staying in the
Bamboo-grove, about Devadatta.

Devadatta, having won favour in the eyes of Ajatasattu, yet could not make
the repute and support which he received last any time. Ever since they saw
the miracle''' done when Nalagiri was sent against him, the reputation and
receipts of Devadatta liegan to fall off. [243]

So one day, the Brethren were all talking about it in the Hall of Truth :
"Friend, Devadatta managed to get reputation and support, yet could not keep
it up. This happened in olden days in just the same way." And then he told
them an old-world tale.

Once upon a time, Brahmadatta was king of Benares, and the Bodhi-
satta was his chaplain; and he had mastered the three Vedas and the
eighteen branches of knowledge. He knew the spell entitled ' Of subduing
the World.' (Now this spell is one which involves religious meditation.)

One day, the Bodhisatta thought that he would recite this spell ; so he
sat down in a place apart upon a flat stone, and there went through his
reciting of it. It is said that this spell could be taught to no one without
use of a special rite ; for which reason he recited it in the place just
described. It so happened that a Jackal lying in a hole heard the spell at
the time that he was reciting it, and got it by heart. We are told that
this jackal in a previous existence had been some brahmin who had learnt
the charm ' Of subduing the World.'

The Bodhisatta ended his recitation, and rose up, saying — "Surely
I have that spell by heart now." Then the Jackal arose out of his hole,
and cried — " Ho, brahmin ! I have learnt the spell better than you
know it yourself ! " and off he ran. The Bodhisatta set off in chase, and
followed some way, crying — " Yon jackal will do a great mischief — catch
him, catch him \ " But the jackal got clear off into the forest.

The Jackal found a she-jackal, and gave her a little nip upon the body.
"What is it, master? " she asked. "Do you know me," he asked, "or do
you not?" "^I do not know you." He repeated the spell, and thus had

1 Folk-Lore Journal, iv. 60.

- A great elephant was let loose for the purpose of destroying the Buddha, but only
did him reverence : Cullavagga, vii. 3. 11 (S. B. E., Vinaya Texts, iii. 247) ; Hardy,
Manual of Buddhism, p. 320; Milinda-panha iv. 4. 30 (trans, in S.B.E., i. 288).

■* Perhaps ajdnami " 1 do know you."

No. 241. ir,9

under his orders several hundreds of jackals, and gathered round him
all the elephants and horses, lions and tigers, swine and deer, and all
other fourfooted creatures ; [244] and their king lie became, under the
title of Sabbudatha, or Alltusk, and a she-jackal he made his consort. On
the back of two elephants stood a lion, and on the lion's back sat
Sabbadatha, the jackal king, along with his cOnsort the she-jackal ; and
great honour was paid to them.

Now the Jackal was tempted by his great honour, and became putfed
up with pride, and he resolved to capture the kingdom of Benares. So
with all the fourfooted creatures in his train, he came to a place near to
Benares. His host covered twelve leagues of ground. From his position
there he sent a message to the king, " Give up your kingdom, or fight foi-
it." The citizens of Benares, smitten with terror, shut close their gates
and stayed within.

Then the Bodhisatta drew near the king, and said to him, " Fear not,
mighty king 1 leave me the task of fighting with the jackal king,
Sabbadatha. Except only me, no one is able to fight with him at all."
Thus he gave heart to the king and the citizens. "I will ask him at
once," he went on, " what he will do in order to take the city." So he
mounted the tower over one of the gates, and cried out — "Sabbadatha,
what will you do to get possession of this realm 1 "

" I will cause the lions to roar, and with the roaring I will frighten
the multitude : thus will I take it ! "

" Oh, that's it," thought the Bodhisatta, and down he came from the
tower. He made proclamation by beat of drum that all the dwellers
in the great city of Benares, over all its twelve leagues, must stop uj) their
ears with flour. The multitude heard the command; they stopped up
their own ears with 6our, so that they could not hear each other speak : —
nay, they even did the same to their cats and other animals.

Then the Bodhisatta went up a second time into the tower, and cried
out " Sabbadatha ! "

" What is it, Brahmin ? " quoth he.

" How will you take this realm 1 " he asked.

" I will cau.se the lions to roar, and I will frighten the people, and
destroy them ; thus will I take it ! " he said.

"You will not be able to make the lions roar; these noble lions, with
their tawny paws and shaggy manes, will never do the bidding of an old
jackal like you I "

The jackal, stubborn with pride, [245] answered, " Not only will the
other lions obey me, but I'll even make this one, upon whose back I sit,
roar alone ! "

" Very well," said the Bodhisatta, " do it if you can."

So he tapped with his foot on the lion which he sat upon, to roar.

170 The Jdtaka. Book II.

And the lion resting his mouth upon the Elephant's temple, roared thrice,
without any manner of doubt. The elephants were terrified and dropped
the Jackal down at their feet ; they tramjjled upon his head and crushed it
to atoms. Then and there Sabbadatha perished. And the elephants,
hearing the roar of the lion, were frightened to death, and wounding one
another, they all perished there. The rest of the creatures, deer and
swine, down to the hares and cats, perished then and there, all except the
lions ; and these ran off and took to the woods. There was a heap of
carcases covering the ground for twelve leagues.

The Bodhisatta came down from the tower, and had the gates of the
city thrown open. By beat of drum he caused proclamation to be made
throughout the city : " Let all the people take the flour from out of their
ears, and they that desire meat, meat let them take ! " The people all ate
what meat they could fresh, and the rest they dried and preserved.

It was at this time, according to tradition, that people first began to
dry meat.

The Master having finished this discourse, identified the Birth by the following
verses, full of divine wisdom : —

"Even as the Jackal, stiff" with pride,
Craved for a mighty host on every side,

And all toothed creatures came
Flocking around, until he won great fame :

"Even so the man who is supplied
With a great host of men on every side,

As great renown has he
As had the Jackal in his sovranty."

[246] " In those days Devadatta was the Jackal, Ananda was the king, and 1
was the chaplain."

No. 242.

SUNAKHA-JATAKA.

'■'■Foolhh Dog" etc. This story the Master told whilst living in Jetavana,
about a dog that used to be fed in the resting hall by the Ambala tower.

It is said that from a puppy this dog had been kept there and fed by some
water-carriers. In course of time it grew up there to be a big dog. Once a

No. 242. 171

villager happened to see him ; and he bought him from the water-carriers for an
upper garment and a rupee ; then, fastening liim to a chain, led the dog away.
The dog was led away, unresisting, making no sound, and followed and followed
the new master, editing whatever was offered. "He's fond of me, no doul)t,''
thought the man ; and let him fi'ce from the chain. No sooner did the dog Hiid
himself free, than off he went, and never stoi)ped until he came back to the
place he started from.

Seeing him, the Brethren guessed what had happened ; and in the evening,
when they were gathered in the Hall of Truth, they began talking about it.
"Friend — here's the dog back again in our resting hall I how clever he nui.st
have been, to get rid of his chain I No sooner free, than back he rani"' The
Master, entering, asked what they were all talking about as they sat together.
They told him. He rejoined, " Brethren, tins is not the first time our dog was
clever at getting rid of his chain ; he was just tlie same before." And he told
them an old-world tale.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was born in a rich family of the kingdom of Kasi ; and when
he grew up, he set up a house of his own. There was a man in Benares
who had a dog which had been fed on I'ice till it grew fat. [247] And a
certain villager who had come to Benares saw the dog ; and to the owner
he gave a fine garment and a piece of money for the dog, which he led off
bound by a strap. Arrived at the outskirts of a forest, he entered a hut,
tied up the dog, and lay down to sleep. At that moment the Bodhisatta
entered the forest on some errand, and beheld the dog made fast by a
thong ; whereat he uttered the first stanza : —

*» >

" Foolish Dog ! why don't you bite
Through that strap that holds you tight I
In a trice you would be free.
Scampering oft" merrily ! "

On hearing this stanza, the Dog uttered the second : —

" Eesolute — determined, I
Wait my opportunity :
Careful watch and ward I keep
Till the people are asleep."

So spake he ; and when the company were asleep, he gnawed through
the strap, and returned to his master's house in great glee.

[248] "When this discourse was ended, the Master identified the Birth : —
" The dogs are the same, and I was the wise man."

172 The Jdfrdri. Book IL

No. 243.

GUTTILA-JATAKA.

" / had a pupil once" etc. — This story the Master told in the Bamboo-grove,
about Devadatta.

Oil this occasion the Brethren said to Devadatta: "Friend Devadatta, the
Supreme Buddha is your teacher ; of him you learnt the Three Pitakas and how
to produce the Four kinds of Ecstasy ; you really should not act the enemy to
your own teacher!" Devadatta replied: "AVhy, friends, — Gotama the Ascetic
my teacher ? Not a bit : was it not by my own power that I learnt the Three
Pitakas, and produced the Four Ecstasies?" He refused to acknowledge his
teacher.

The Brethren fell a-talking of this in the Hall of Truth. "Friend! Deva-
datta repudiates his teacher ! he has become an enemy of the Supreme Buddha !
and what a miserable fate has befallen him 1" In came the Master, and enquired
what they were all talking of together. They told him. "Ah, Brethren," said
he, " this is not the first time that Devadatta has repudiated his teacher, and
shown himself my enemy, and come to a miserable end. It was ju.st the same
before." And then he told the following story.

Once upon a time, when Brahmadatta was reigning in Benares, the
Bodhisatta was born in a musician's family. His name was Master
Guttila. When he grew up, he mastered all the bi-anches of music, and
under the name of Guttila the Musician he became the chief of his kind in
all India. He married no wife, but maintained his blind parents'.

At that time certain traders of Benai'es made a journey to Ujjeni for
trade. A holiday was proclaimed ; they all clubbed together ; they pro-
cured scents and perfumes and ointments, and all manner of foods and
meats. " Pay the hire," they cried, " and fetch a musician! "

It happened that at the time a certain Musila [249] was the chief
musician in Ujjeni. Him they sent for, and made him their musician.
Musila was a player on the lute ; and he tuned his lute up to the highest
key, to play upon. But they knew the playing of Guttila the Musician,
and his music seemed to them like scratching on a mat. So not one of
them showed pleasure. When Musila saw that they expressed no pleasure,
he said to himself — " Too sharp, I suppose," and tuning his lute down to
the middle tone, he played it so. Still they sat indifferent. Then thought
he, "I suppose they know nothing about it;" and making as though he

1 Guttila is one of the four men who " even in their earthly bodies attained to glory
in the city of the gods." Milinda, iv. 8. 25 (trans, in ,s;. B. K., ii. 145).

No. 243. 173

too were ignorant, he played with the strings all loose. As before, they
made no sign. Then Musila asked them, " Good merchants, why do you
not like my playing? "

"What! are you playing?" cried they. " We imagined that you must
be tuning up."

" Why, do you know any better musician,'' he asked, "or are you too
ignorant to like my playing 1 "

Said the merchants, " We have heard the music of Guttila the
Musician, at Benares ; and yours sounds like women crooning to soothe
their babies."

" Here, take your money back," said he, " I don't want it. Only
when you go to Benares, please take me with you."

They agi*eed, and took him back to Benares with them ; they pointed
out the dwelling of Guttila, and departed eveiy man to his own
house.

Musila entered the Bodhisatta's dwelling ; he saw his beautiful lute
where it stood, tied up : he took it down, and played \i|)on it. At this the
old parents, who could not see him because they were blind, [2-50] cried
out —

"The mice are gnawing at the lute ! Shoo ! shoo ! the rats are biting
the lute to pieces ! "

At once Musila put down the lute, and greeted the old folks.

"Where do you come from?" asked they.

He replied, " I come from Ujjeni to learn at the feet of the teacher."

"Oh, all right," said they. He asked where the teacher was.

" He is out, father ; but he will be back to-day," came the answer.
Musila sat down and waited until he came ; then after some friendly words,
he told his errand. Now the Bodhisatta was skilled in divining from the
lineaments of the body. He perceived that this was not a good man ; so
he refused. "Go, my son, this art is not for you." Musila clasped the
feet of the Bodhisatta's parents, to help his suit, and prayed them —
"Make him teach me!" Again and again his parents besought the Bodhi-
satta to do so ; until he could not stand it any longer, and did as he was
asked. And Musila went along with the Bodhisatta into the king's
palace.

" Who is this, master ? " asked the king, on seeing him.

"A pupil of mine, great king!" was the reply.

By and bye he got the ear of the king.

Now the Bodhisatta did not stint his knowledge, but taught his pupil
everything which he knew himself. This done, he said, " Your knowledge
is now perfect."

Thought Musila, " I have now mastered my art. This city of Benares
is the chief city in all India. My teacher is old ; here tiierefore must I

174 'file Jdtaka. Book II.

stay," So he said to his teacher, "Sir, 1 would serve the king." "Grood,
my son," replied he, " I will tell the king of it."

He came before the king, and said, " My pupil is wishful to serve yoiir
Highness. Fix what his fee shall be."

The king answered, " His fee shall be the half of yours." And he
came and told it to Musila. Musila said, " If I receive the same as you, I
will serve; but if not, then I will not serve him." [251]

" Why?" "Say : do I not know all that you know]" " Yes, you do."
"Then why does he offer me the half?"

The Bodhisatta informed the king what had passed. The king said,

"If he is as perfect in his art as you, he shall receive the same as you
do." This saying of the king the Bodhisatta told to his pupil. The
pupil consented to the bargain ; and the king, being informed of this,
replied — "Very good. What day will you compete together?" "Be it
the seventh day from this, O king."

The king sent for Musila. " I understand that you are ready to try
issue with your master ? "

" Yes, your Majesty," was the reply.

The king would have dissuaded him. " Don't do it," said he, " there
should be never rivalry between master and pupil."

"Hold, 0 king !" cried he — "yes, let there be a meeting between me
and my teacher on the seventh day ; we shall know which of us is master
of his art."

So the king agreed ; and he sent the drum beating round the city with
this notice : — " Oyez ! on the seventh day Guttila the Teacher, and Musila
the Pupil, will meet at the door of the royal palace, to show their skill.
Let the people assemble from the city, and see their skill ! "

The Bodhisatta thought within himself, " This Musila is young and
fresh, I am old and my strength is gone. What an old man does will not
prosper. If my pupil is beaten', there is no great credit in that. If he
beats me, death in the woods is better than the shame which will be my
portion." So to the woods he went, bvit he kept returning through fear of
death and going back to the wood through fear of shame. And in this
way six days passed by. The grass died as he walked, and his feet wore
away a path.

At that time, Sakka's throne became hot. Sakka meditated, and
perceived what had happened. "Guttila the Musician is suffering much
sorrow in the foi'est by reason of his pupil. [252] I must help him ! " So
he went in haste and stood before the Bodhisatta. " Master," said he,
" why have you taken to the woods ? "

" Who are you ? " asked the other.

^ Beading antevdsike.

No. 243. 175

"lamSakka."

Then said the Bodhisatta, " I was in fear of being worsted by my
pupil, 0 king of the gods ; and therefoi-e did I flee to the woods." And
he repeated the tiist stanza ' : —

"I had a pupil once, who learnt of me
The seven-stringed lute's melodiou's minstrelsy ;

He now would fain his teacher's skill outdo.
0 Kosiya- 1 do thou my helper be!"

" Fear not," said Sakka, " I am your defence and refuge : " and lit-
repeated the second stanza :—

" Fear not, for I \yill help thee at thy neud ;
For honour is the teacher's rightful meed.

Fear not ! thy pupil shall not rival thee,
But thou shalt prove the better man indeed."

"As yon play, you shall break one of the strings of your lute, and play
upon six; and the music shall be as good as before. Musila too shall
break a string, and he shall not be able to make music with his lute ; then
shall he be defeated. And when you see that he is defeated, you shall
break the second string of your lute, and the third, even unto the seventh,
and you shall go on playing with nothing but the body; and from the
ends of the broken strings the sound shall go forth, and fill all the land of
Benares for a space of twelve leagues." [253] With these words he gave
the Bodhisatta three playing-dice, and went on: "When the sound of the
lute has filled all the city, you must throw one of these dice into the air ;
and three hundred nymphs shall descend and dance before you. While
they dance throw up the second, and three hundred shall dance in front of
your lute ; then the third, and then three hundred more shall come down
and dance within the arena. I too will come with them ; go on, and fear
not!"

In the morning the Bodhisatta returned home. At the palace door ii
pavilion was set up, and a throne was set apart for the king. He came
down from the palace, and took his seat upon the divan in the gay
pavilion. All around him were thousands of slaves, women beauteously
apparelled, courtiers, brahmins, citizens. All the people of the town had
come together. In the courtyard they wei-e fixing the seats circle on
circle, tier above tier. The Bodhisatta, washed and anointed, had eaten
of all manner of finest meats ; and lute in hand he sat waiting in his
appointed place. Sakka was there, invisible, poised in the air, surrounded

' These stanzas, together with those which follow on page 255, and others, occur
in the Vimdna-vatthu, no. 33 (p. 28 in the P. T. S. ed.), Guttila-vimdtia.

- A title of Indra; the word means an Owl (Skr. Kaiiqika) : it is one of tho many
Indian clan names that are al.so names of animals,

176 The Jcitaka. Booh II.

by a great company. However, the Bodhisatta saw him. Musila too was
there, and sat in his own seat. All around was a great concourse of
people.

First the two played each the same piece. When they played, both
the same, the multitude was delighted, and gave abundant applause.
Sakka spoke to the Bodhisatta, from his place in the air : "Break one of
the strings ! " said he. Then the Bodhisatta brake the bee-string ; and the
string, though broken, gave out a sound from its broken end ; it seemed
like mxisic divine. Musila too broke a string ; but after that no sound
came out of it. His teacher broke the second, and so on to the seventh
string : he played upon the body alone, and the sound continued, and
filled the town : — the multitude in thousands waved and waved their
kerchiefs in the air, in thousands they shouted applause. [254] The
Bodhisatta threw up one of the dice into the air, and three hundred
nymphs descended and began to dance. And when he had thrown the
second and third in the same manner, there were nine hundred nymphs a-
dancing as Sakka had said. Then the king made a sign to the multitude ;
up rose the multitude, and cried — " You made a great mistake in matching
yourself against your teacher ! You know not your measure!' Thus they
cried out against Musila ; and with stones and staves, and anything that
came to hand, they beat and bruised him to death, and seizing him by the
feet, they cast him upon a dustheap.

The king in his delight showered gifts upon the Bodhisatta, and so
did they of the city. Sakka likewise spake pleasantly to him, and said,
" Wise Sir, I will send anon my charioteer Matali with a car drawn by a
thousand thoroughbreds ; and you shall mount upon my divine car, drawn
by a thousand steeds, and travel to heaven"; and he departed.

When Sakka was returned, and sat upon his throne, made all of a
precious stone, the daughters of the gods asked him, " Where have you
been, 0 kingl" Sakka told them in full all that had happened, and praised
the virtues and good parts of the Bodhisatta. Then said the daughters of
the gods,

"O king, we long to look upon this teacher; fetch him hither!"

Sakka summoned Matali. "The nymphs of heaven," said he, "desire
to look upon Guttila the Musician. Go, seat him in my divine car, and
bring him hither," The charioteer went and brought the Bodhisatta. Sakka
gave him a friendly greeting. "The maidens of the gods," said he, "wish
to hear your music, Master."

" We musicians, O great king," said he, " live by practice of our art.
For a recompense I will play."

" Play on, and I will recompense you."

" I care for no other recompense but this. Let these daughters of the
gods tell me what acts of virtue brought them here ; then will I play." [255]

No. 243. 177

Then said the daughters of the gods, " Gladly will we tell you after of
the virtues that we have practised ; but first do you play to us, Master."

For the space of a week the Bodhisatta played to them, and his music
surpassed the music of heaveu. On the seveuth day he asked the daughters
of the gods of their virtiious lives, beginning from the first. One of them,
in the time of the Buddha Kassapa, had giveii an uppca" garment to a
certain Brother ; and having renewed existence as an attendant of Sakka,
had become chief among the daughters of the gods, with a retinue of a
thousand nymphs : of her the Bodhisatta asked — " What did you do in a
previous existence, that has bi-ought you here?" The manner of his
question and the gift she had given have been told in the Vimana story :
they spoke as follows : —

" 0 brilliant goddess, like the morning star.
Shedding thy light of beauty near and far^.
Whence springs this beauty ? whence this hapi)iness ?
Whence all the blessings that the heart can bless?
I ask thee, goddess excellent in might,
Whence comes this all-pervading wondrous light ?
When thou wert mortal woman, what didst thou
To gain the glory that surrounds thee now?"

"Chief among men and chief of women she
Who gives an uj^per robe in charity.
She that gives pleasant things is sure to win
A home divine and fair to enter in.
Behold this habitation, how divine !
As fruit of my good deeds this home is mine :
A thousand nymphs stand ready at ray call ;
Fair nymphs — and I the fairest of them all.
And therefore am I excellent in might ;
Hence comes this all-pervading wondrous light!"

[25G] Another had given flowers for worship to a Brother who craved
an alms. Another had been asked for a scented wreath of five sprays
for the shrine, and gave it. Another had given sweet fruits. Another
had given fine essences. Another had given a scented five-spray to the
shrine of the Buddha Kassaj)a. Another had heard the discourse of
Brethren or Sisters in wayfaring, or such as had taken up their abode in
the house of some family. Another had stood in the water, and given
water to a Brother who had eaten his meal on a boat. Anotlier living
in the world had done her duty by motlier-in-law and father-in-law, never
losing her temper. Another had divided even the share that she received,
and so did eat, and was virtuous. Another, who had been a slave in some
household, without anger and without pride had given away a share of lier
own portion, and had been born again as an attendant upon the king of

^ These two lines occur in the Comm. to the Dhaminapada, j). <•>'.). See also note
on the First Stanza, above.

J. II. 12

178 The Jataka. Book II.

the gods. So also all those who are written in the story of Guttila-
vimana, thirty and seven daughters of the gods, were asked by the Bodhisatta
what each had done to come there, and they too told what they had done
in the same way by verses.

On hearing all this, the Bodhisatta exclaimed: '"Tis good for me, in
sooth, truly 'tis very good for me, that I came here, and heard by how
very small a merit great glory has been attained. Henceforward, when I
return to the world of men, I will give all manner of gifts, and perform
good deeds." And he uttered this aspiration : —

" 0 happy dawn ! 0 happy must I be ! '
O happy pilgrimage, whereby I see
These daughters of the gods, divinely fair, [257]
And hear their sweet discom\se ! Henceforth I swear
Full of sweet peace, and generosity.
Of temperance, and truth my life shall be,
Till I come there where no more sorrows are."

Then after seven days had passed, the king of heaven laid his com-
mands upon Matali the charioteer, and he seated Guttila in the chariot
and sent him to Benares. And when he came to Benares, he told the
people what he had seen with his own eyes in heaven. From that time
the people resolved to do good deeds with all their might.

Wlien this discourse was ended, the Master identified the Birth : " In those
days Devadatta was MCisila, Anm-uddha was Sakka, Ananda was the king, and I
was Guttila the Musician."

No. 244.

VITICCHA-JATAKA.

" What he sees," etc. — This story the Master told at Jetavana, about a turntail
vagrant who wandered about the country.

It is said that this man could not find any one to argue with him in all
India ; till he came to Sfivatthi, and asked whether any one could dispute
with him. Yes— he was told — the Supreme Buddha; hearing which, he and a
multitude with him repaired to Jetavana, and put a question to the Master,

* J'imdna-vutthu, p. 31.

No. 244. 171)

whilst he was discoursing in the midst of the four kinds of discipl&s. The
Master answered his question, and tlien put one to him in retni-n. This tlio
man failed to answer, got up, and turned tail. The crowil sitting round
exclaimed, "One word. Sir, vanquished tlie itinerant!" Saiil the Master, " Ves,
Brethren, and just as I have vanquished him now with one word, so I did hcforc."
Then he told a story of olden days.

Once upon a time, when Brahmadatta was king of Benares, the
Bodhisatta was born a brahmin in the kingdom of Kasi. He grew up,
and mastered his passions; and embracing the religious life, [^.IS] he
dwelt a long time in the Himalayas.

He came down from tlie highlands, and took up his abode near a con-
siderable town, in a hut of leaves built be.side a bend of the river Ganges.

A certain pilgrim, who found no one that could answer him throughout
all India, came to that town. " Is there anyone," asked ho, " who can
argue with me?"

Yes, they said, and told him the power of the Bodhisatta. So, followed
by a great multitude, he made his way to the place wliere the Bodhisatta
dwelt, and after greeting him, took a seat.

'• Will you drink," he asked, " of the Ganges water, infused with wild
wood odours?"

The pilgrim tried to catch him in his words. "What is Ganges'?
Ganges may be sand, Ganges may be water, Ganges may be the near
bank, Ganges may be the far bank ! "

Said the Bodhisatta to the pilgi-im, " Besides the sand, the water, the
hither and the further bank, what other Ganges can you have?" The
pilgrim had no answer for this; he rose up, and went away. When he
had gone the Bodhisatta spake these verses by way of discourse to the
assembled multitude : —

" What he sees, he will not have ;
What he sees not he will crave.
He may go a long way yet —
What he wants he will not get.

" He contemns what he has got ;
Once 'tis gained, he wants it not.
He craves everything always :
Who craves nothing earns our praise."

[259] When this discourse was ended, the Master identilied the Eirth : " The
vagrant is the same in both cases, and I myself was then the ascetic."

12—2

180 Tlie Jataka. Book II.

No. 245.

MtJLA-PARIYAYA-JATAKA.

" Time all consumes" etc. — This is a story told by the Master while he stayed
near Ukkattha, in the Subhagavana Park, in connexion with the Chapter on
the Succession of Causes.

At that time, it is said, five hundred brahmins who had mastered the three
Vedas, having embraced salvation, studied the Three Pitakas. These learnt, they
became intoxicated with pride, thinking to themselves — "The Supreme Buddha
knows just the Three Pitakas, and we know them too. So what is the difterence
between usi" They discontinued their waiting upon the Buddha, and went
about with an equal following of their own.

One day the Master, when these men were seated before him, repeated the
Chapter on the Succession of Cavises, and adorned it with the Eight Stages of
Knowledge. They did not understand a word. The thought came into their
mind — "Here we have been believing that there were none so wise as we, and of
this we understand nothing. There is none so wise as the Buddhas : 0 the
excellence of the Buddhas !" After this they were humbled, as quiet as serpents
with their fangs extracted.

When the Master had stayed as long as he wished in Ukkattha, he departed
to Vesali ; and at Gotama's shrine he repeated the Chapter on Gotama. There
was a quaking of a thousand worlds ! Hearing this, these Brothers became
saints.

But however, after the Master had finished repeating the Chapter on the
Succession of Causes, during his visit to Ukkattha [260] the Brethren discussed
the whole afi^air in the Hall of Truth. "How great is the power of the Buddhas,
friend ! Why, these brahmin mendicants, who used to be so drunk with pride,
have been humbled by the lesson on the Succession of Causes!" The Master
entered and asked what their talk was about. They told him. He said,
" Brethren, this is not the first time that I have humbled these men, who used to
carry their heads so high with pride ; I did the same before." And then he told
them a tale of the olden time.

Once upon a time, when Brahmadatta reigned in Benares, the Bodhisatta
was born a brahmin; who when he grew up, and mastered the Three
Vedas, became a far-famed teacher, and instructed five hundred pupils in
sacred verses. These five hundred, having given their best energy to
their work, and perfected their learning, said within themselves,

"We know as much as our teacher: there is no difference."

Proud and stubborn, they would not come before their teacher's face,
nor do their round of duty.

One day, they saw their master seated beneath a jujube tree; and
desiring to mock him, they tapped upon the tree with their fingers. " A.
worthless tree!" said they.

No. 245. ISl

The Bodhisatta observed that they were mocking him. "My pupils,"
he said, "I will ask you a question."

They were delighted. "Speak on," .said they, "we will answer."
Their teacher asked the question by repeating the first stanza : —

"Time all consumes, oven time itself as well.
Who is't consumes the all-consumer? — tellM"

[261] The youths listened to the problem; Ijut not one amongst tlieni
could answer it. Then said the Bodhisatta,

"Do not imagine that this question is in the Three Veilas. You
imagine that you know all that I know, and so you act like the jujube
tree*. You don't know that I know a great deal which is unknown to
you. Leave me now: I give you seven days — think over this question for
so long."

So they made salutation, and departed each to his own house. There
for a week they pondered, yet they could make neither head nor tail of the
problem. On the seventh day, they came to their teacher, and greeted him,
sitting down.

"Well, ye of auspicious speech, have you solved the question?"

" No, we have not," said they.

Again the Bodhisatta spoke in reproof, uttering the second stanza; —

"Heads grow on necks, and hair on heads will grow:
How many heads have ears, 1 wish to know?"

" Fools are ye," he went on, rebuking the youths : " ye have ears with
holes in them, but not wisdom ;" and he solved the pi'oblem. [262] They
listened. "Ah," said they, "great are our Teachers !" and they craved his
pardon, and quenching their pride they waited iipon the Bodhisatta.

When the Master had ended this discourse, he identified the Birth: "At tliat
time these Brothers were the live hundred pupils; and I my.self was their
teacher."

^ Kdlaghaso, the 'consumer of time,' is he who, by destroying the thirst for
existence, so lives as not to be born again (SchoUast's explanation).

2 The jujube fruit is often contrasted with the cocoa nut, as being only externally
pleasing, see Hitop. i. 95.

182 The Jdtaha. Book II.

No. 246.

TELOVADA-JATAKA.

" The wicked kills," etc.— Thin is a story which the Master told while staying
iu his gabled chamber near Vesali, about Sihasenapati.

It is said that this man, after he had fled to the Refuge, offered hospitality
and then gave food with meat in it. The naked ascetics on hearing this were
angry and displeased ; they wanted to do the Buddha a mischief; "The priest
Gotama," sneered they, "with his eyes open, eats meat prepared on purpose for
him."

The Brethren discussed this matter in their Hall of Truth: "Friend,
Nathaputta the Ascetic i goes about sneering, because, he says, 'Priest Gotama
eats meat prepared on piu-pose for him, with his eyes open '." Hearing this, the
Master rejoined:— "This is not the first time. Brethren, that Nathaputta has
been sneering at me for eating meat which was got ready for me on purpose ; he
did just so in former times." And he told them an old-world tale.

Once on a time, when Brahmadatta was king of Benares, the
Bodhisatta was born a brahmin. When he came of age he embraced the
I'eligious life.

He came down from Himalaya to get salt and seasoning, and next day
walked the city, begging alms. A certain wealthy man designed to annoy
the ascetic. So he brought him to his dwelling, and pointed out a seat,
and then served him with fish. After the meal, the man sat on one side,
and said,

"This food was pi'epared on purpose for you, by killing living creatures.
Not upon my head is this wrong, but upon yours!" And he repeated the
first stanza : —

" The wicked kills, and cooks, and gives to eat :
He is defiled with sin that takes such meat."

[263] On hearing this, the Bodhisatta recited the second stanza : —

"The wicked may for gift slay wife or son.
Yet, if the holy eat, no sin is donc'-^."

1 He is one of the six titthiyas (Heretics), and generally called Ndtapiitta (which
is probably the right spelling here). The ' naked ascetics ' were probably the Jains.

- "...Those who take life are in fault, but not the persons who eat the flesh ; my
priests have permission to eat whatever food it is customary to eat in any place or
country, so that it be done without the indulgence of the appetite, or evil desire."
Hardy, Manual, p. 327.

No. 246. 183

And the Bodhisatta with these words of instruction rose from his seat
and departed.

This discourse ended, the Master identified the Bii-th : "Nfithaputti tlio
Naked Ascetic was this wealthy man, and I was the ascetic."

No. 247.

PADAN JALI- JATAK A .

" >Su>-el>/ this lad,'" etc. — This story the Master told wliilc dwelling in
Jetavaua, about the Elder Laludayi.

One day, it is said, the two chief disciples were discussing a question. The
Brethren who heard the discussion praised the Elders. Elder Lfiludayi, who sat
amongst the company, curled his lip with the tliought — "What is their knowledge
compared with mine?" When the Bretliren noticed this, they left him. The
company broke up.

The Brethren were talking about it in the Hall of Truth. "Friend, did ynn
see how LfJudayi curled his lip in scorn of the two chief disciples?" On
hearing which the Master said, " Brethren, in olden days, as now, Laludayi had
no other answer but a curl of the lip." Then he told thein an old-world tale.

[264] Once upon a time, when king Brahmadatta was reigning in
Benares, the Bodhisatta was his adviser in things spiritual and temporal.
Now the king had a son, Piidafijali by name, an idle lazy loafer. By and
bye the king died. His obsequies over, the courtiers talked of consecrating
his son Padanjali to be king. But the Bodhisatta said,

" 'Tis a lazy fellow, an idle loafer, — shall we take and consecrate him
king 1 "

The courtiers held a trial. Tliey sat the youth down before them, and
made a wrong decision. They adjudged something to the %vrong owner,
and asked him, " Young sir, do we decide rightly ? "

The lad curled his lip.

"He is a wise lad, I think," thought the Bodhisatta; "he niu.st know
that we have decided wrongly :" and he recited the first verse : —

"Surely the lad is wise beyond all men.
lie curls liis lip— he nuist see through us, then!"

184 The Jdtaka. Book II.

Next day, as before, they arranged a trial, but this time judged it
aright. Again they asked him what he thought of it.

Again he curled his lip. Then the Bodhisatta perceived that he was a
blind fool, and repeated the second verse : —

" Not right from wrong, nor bad from good he knows :
He curls his lip — but no more sense he shows."

The courtiers became aware that the young man Padanjali was a fool,
and they made the Bodhisatta king.

When the ]\Iastcr had ended this discourse, he identified the Birth : "Laludayi
was Padaiijali, and I was the wise com'tier."

No. 248.

KIMSUKOPAMA-JATAKA.

[265] '■^ All have seen" etc. — This story the Master told whilst staying at
Jetavana, on the Chapter about the Judas tree^.

Four Brothers, approaching the Tathagata, asked him to exj^lain the means
by which ecstasy may be induced. This he explained. This done, they dispersed
to the several i)laces where they spent their nights and days. One of them,
having learnt the Six Spheres of Touch, became a saint ; another did so after
learning the Five Elements of Being, the third after learning the Four Principal
Elements, the fourth after learning the Eighteen Constituents of Being. Each
of them recounted to the Master the particular excellence which he had attained.
A thought came into the mind of one of tlieni ; and he asked the Master, "There
is only one Nirvana for all these modes of meditation; how is it that all of them
lead to sainthood?" Then the Master asked, "Is not this like the people who
saw the Judas treel" As they requested him to tell them about it, he repeated
a tale of bygone days.

Once on a time Brahmadatta the king of Benai'es had four sons. One
day they sent for the charioteer, and said to him,
" We want to see a Judas tree ; show us one ! "

^ Khhsuka — Butea Frundosa.

No. 248. 185

"Very well, I will," the charioteer replied. But he ditl not show it
to them all together. He took the eldest at once- to tlio forest in the
chariot, and showed him tin; trtie at the time when tlie hiids wcrt^ just
sprouting from the stem. To the second he showed it when the leaves
were green, to the third at tlu; time of blossoming, and to the fourth when
it was bearing fruit.

After this it happened tliat the four brothers were sitting together,
and some one asked, "What sort of a tree is the Judas tree?" Then the
first brother answered,

"Like a burnt stump!"

And the second cried, " Like a banyan tree!"

And the third — " Like a piece of meat' !"

And the fourth said, "Like the acacia!"

They were vexed at each other's answers, and ran to find their father.
" My lord," they asked, " what sort of a tree is the Judas tree?"

" What did you say to that?" he asked. They told him the manner
of their answers. Said the king,

" All four of you have seen the tree. Only when the charioteer
showed you the tree, you did not ask him ' What is the tree like at such
a time?' [266] or 'at such another time?' You made no distinctions,
and that is the reason of your mistake." And he repeated the first
stanza : —

"All have seen the Judas tree —
What is your perplexity?
No one asked the charioteer
What its form the livelong year!"

Tiie Master, having explained the matter, then addressed the Bretln-cn :
"Now as the four brothers, because they did not make a distinrtion and ask,
fell in doubt about the tree, so you have fallen in doubt about tlie right" : aiul
in his perfect wisdom he uttered the second verse : —

" Who know the right with some deficiency
Feel doubt, like those four brothers with the tree."

When this discourse was ended, the Master identified the Birth : " At that
time I was the king of Benares."

1 It has pink flowers.

186 The Jataka. Book II.

No. 249.

SALAKA-JATAKA.

"ZiXc m>i own son," etc.— Th'm story the Master told whilst living in Jetavana,
about a distinguished Elder.

It is said that he had ordained a youth, whom he treated unkindly. The
novice at last could stand it no longer, and returned to the world. Then the
Elder tried to coax him. [267] " Look here, lad," said he, " your robe shall be
your own, and your bowl too ; I have another bowl and robe which I'll give you.
Join us again !" At first he refused, but at last after much asking he did so.
From the day he joined the brotherhood the Elder maltreated him as before.
Again the lad found it too much, and left the order. As the Elder begged him
again several times to join, the lad replied, " You can neither do with me nor
without me ; let me alone — I will not join !"

The Brethren got talking about this in the Hall of Truth. "Friend," said
they, "a sensitive lad that! He knew the Elder too well to join us." The
IMaster came in and asked what they were talking about. They told him. He
rejoined, "Not only is the lad sensitive now, Brethren, but he was just the same
of old ; when once he saw the faults of tliat man, he would not accept him
again." And he told a story of the olden time.

Once upon a time, in the reign of Brahmadatta king of Benares, the
Bodhisatta was born into a landowner's family, and gained a living by
selling corn. Another man, a snake-charmer, had trained a monkey, made
him swallow an antidote, and making a snake play with the monkey he
gained his livelihood in this way.

A merrymaking had been proclaimed ; this man wished to make merry
at the feast, and he entrusted the monkey to this merchant, bidding him
not neglect it. Seven days after he came to the merchant, and asked for
his monkey. The monkey heard his master's voice, and came out quickly
from the grain shop. At once the man beat him over the back with a
piece of bamboo ; then he took him off to the woods, tied him up and fell
asleep. So soon as the monkey saw that he was asleep, he loosed his
bonds, scampered off and climbed a mango tree. He ate a mango, and
dropped the stone upon the snake-charmer's head. The man awoke, and
looked up: there was the monkey. "I'll wheedle him!" he thought, "and
when he comes down from the tree, I'll catch him ! " So to wheedle him,
he repeated the first vex'se : —

" Like my own son you shall be,
Master in our family :
[268] Come down, Nuncle^ from the tree —

Come and hurry home with me ? "

1 sdlaha, lit. ' brother-in-law,' often used as a term of abuse.

No. 241). 187

The monkey listened, and repeated the second verse : —

" You arc laughing in your sleeve !
Have you quite forgot that beating i
Here I am content to live
(So good-bye) ripe mangoes eating."

Up he arose, and was soon lost in the wood ; while the snake-charmer
returned to his house in hi^rh dudgeon.

When this discourse was ended, the Master identified the I'irtli : " Our novice
was the Monkey. The Elder was the snake-charmer, and I myself was the corn-
merchant."

No. 250.

KAPl-JATAKA.

"J /loli/ sage" etc. — This story was told by the Master whilst living at
Jetavana, about a hypocritical Brother.

The Brotherhood found out his hypocrisy. In the Hall of Truth the}^
were talking it over : " Friend, Brother So-and-so, after embracing the Buddha's
religion, which leads to salvation, still practises hypocrisy." The IMaster on
coming in [269] asked what they were discussing together. They told hiui.
Said he, "Brethren, it is not the only time this Brother has been a hypocrite ;
for a hypocrite he was before, when he shammed simply for the sake of warming
himself at the fire." Then he told them an old-world tale.

Once on a time, when Brahmadatta was king in Benares, the Bodhisatta
was born one of a brahmin family. When he grew up, and his own son
was of an age to run about, his wife died ; he took the child on his hip,
and departed into the Himalayas, where he became an ascetic, and bronglit
up his son to the same life, dwelling in a hut of leaves.

It was the rainy season, and the heaven poured down its Hoods
incessantly : a Monkey wandered about, tormented witli the cold, chatter-
ing and rattling his teeth. The Bodhisatta fetched a great log, lit a lire,
and lay down upon his pallet. His son sat by him, and chafed his feet.

188 The Jataka. Book II.

Now the Monkey had found a dress belonging to some dead anchorite.
He clad himself in the upper and lower garment, throwing the skin over
one shoulder ; he took the pole and waterpot, and in this sage's dress he
came to the leaf-hut for the fire : and there he stood, in his borrowed
plumes.

The lad caught sight of him, and cried out to his father, " See, father —
there is an ascetic, trembling with cold ! Call hiin hither ; he shall warm
himself." Thus addressing his father, he uttered the first stanza : —

" A holy sage stands shivering at our gate,

A sage, to peace and goodness consecrate.

0 father ! bid the holy man come in,

That all bis cold and misery may abate."

The Bodhisatta listened to his son ; he rose up, and looked ; then he
knew it was a monkey, and repeated the second stanza : [270]

" No holy sage is he : it is a vile
And loathsome Monkey, greedy all to spoil

That he can touch, who dwells among the trees ;
Once let him in, our home he will defile."

With these words, the Bodhisatta seized a firebrand, and scared away
the monkey ; aiid he leaped up, and whether he liked the wood or whether
he didn't, he never returned to that place any more. The Bodhisatta
cultivated the Faculties and the Attainments, and to the young ascetic he
explained the process of the mystic trance ; and he too let the Faculties
and the Attainments spring up within him. And both of them, without a
break in their ecstasy, became destined to Brahma's world.

Thus did the Master discourse by way of shewing how this man was not then
only, but always, a hypocrite. This ended, he declared the Truths, and identified
the 13irth : — at the conclusion of the Truths some reached the First Path, some
the Second, and yet some the Third : — " The hypocritical Brother was the
IMonkey, Kahula was the son, and I was the hermit myself."