CHAPTER IV. KULĀVAKAVAGGA.

No. 31.

KULĀVAKA JĀTAKA.

On Mercy to Animals.

“_Let the Nestlings in the wood._”--This the Master told while at Jetavana, about a monk who drank water without straining it.

Two young monks who were friends, it is said, went into the country from Sāvatthi; and after stopping as long as it suited them in a certain pleasant spot, set out again towards Jetavana, with the intention of joining the Supreme Buddha.

One of them had a strainer, the other had not; so they used to strain water enough at one time for both to drink.

One day they had a dispute; and the owner of the strainer would not lend it to the other, but strained water himself, and drank it. When the other could not get the strainer, and was unable to bear up any longer against his thirst, he drank without straining. And in due course they both arrived at Jetavana; and after saluting the Teacher, took their seats.

The Teacher bade them welcome, saying, “Where are you come from?”

“Lord! we have been staying in a village in the land of Kosala; and we left it to come here and visit you.”

“I hope, then, you are come in concord.”

The one without a strainer replied, “Lord! this monk quarrelled with me on the way, and wouldn’t lend me his strainer!”

But the other one said, “Lord! this monk knowingly drank water with living things in it without straining it!”

“Is it true, O monk, as he says, that you knowingly drank water with living creatures in it?”

“Yes, Lord! I drank the water as it was.”

Then the Teacher said, “There were wise men once, O monk, ruling in heaven, who, when defeated and in full flight along the mighty deep, stopped their car, saying, ’Let us not, for the sake of supremacy, put living things to pain;’ and made sacrifice of all their glory, and even of their life, for the sake of the young of the Supaṇṇas.”

And he told a tale.[318]

* * * * *

Long ago a king of Magadha was reigning in Rājagaha, in the land of Magadha.

At that time the Bodisat (just as he who is now Sakka was once born in the village of Macala in Magadha) was born in that very village as a nobleman’s son. On the naming-day they gave him the name of Prince Magha, and when he grew up he was known as ‘Magha the young Brāhman.’

His parents procured him a wife from a family of equal rank; and increasing in sons and daughters, he became a great giver of gifts, and kept the Five Commandments.

In that village there were as many as thirty families; and one day the men of those families stopped in the middle of the village to transact some village business. The Bodisat removed with his feet the lumps of soil on the place where he stood, and made the spot convenient to stand on; but another came up and stood there. Then he smoothed out another spot, and took his stand there; but another man came and stood upon it. Still the Bodisat tried again and again with the same result, until he had made convenient standing-room for all the thirty.

The next time he had an open-roofed shed put up there; and then pulled that down, and built a hall, and had benches spread in it, and a water-pot placed there. On another occasion those thirty men were reconciled by the Bodisat, who confirmed them in the Five Commandments; and thenceforward he continued with them in works of piety.

Whilst they were so living they used to rise up early, go out with bill-hooks and crowbars in their hands, tear up with the crowbars the stones in the four high roads and village paths, and roll them away, take away the trees which would be in the way of vehicles, make the rough places plain, form causeways, dig ponds, build public halls, give gifts, and keep the Commandments--thus, in many ways, all the dwellers in the village listened to the exhortations of the Bodisat, and kept the Commandments.

Now the village headman said to himself, “I used to have great gain from fines, and taxes, and pot-money, when these fellows drank strong drink, or took life, or broke the other Commandments. But now Magha the young Brāhman has determined to have the Commandments kept, and permits none to take life or to do anything else that is wrong. I’ll make them keep the Commandments with a vengeance!”

And he went in a rage to the king, and said, “O king! there are a number of robbers going about sacking the villages!”

“Go, and bring them up!” said the king in reply.

And he went, and brought back all those men as prisoners, and had it announced to the king that the robbers were brought up. And the king, without inquiring what they had done, gave orders to have them all trampled to death by elephants!

Then they made them all lie down in the courtyard, and fetched the elephant. And the Bodisat exhorted them, saying, “Keep the Commandments in mind. Regard them all--the slanderer, and the king, and the elephant--with feelings as kind as you harbour towards yourselves!”

And they did so.

Then men led up the elephant; but though they brought him to the spot, he would not begin his work, but trumpeted forth a mighty cry, and took to flight. And they brought up another and another, but they all ran away.

“There must be some drug in their possession,” said the king; and gave orders to have them searched. So they searched, but found nothing, and told the king so.

“Then they must be repeating some spell. Ask them if they have any spell to utter.”

The officials asked them, and the Bodisat said there was. And they told the king, and he had them all called before him, and said, “Tell me that spell you know!”

Then the Bodisat spoke, and said, “O king! we have no other spell but this--that we destroy no life, not even of grass; that we take nothing which is not given to us; that we are never guilty of unchastity, nor speak falsehood, nor drink intoxicants; that we exercise ourselves in love, and give gifts; that we make rough places plain, dig ponds, and put up rest-houses--this is our spell, this is our defence, this is our strength!”

Then the king had confidence in them, and gave them all the property in the house of the slanderer, and made him their slave; and bestowed too the elephant upon them, and made them a grant of the village.

* * * * *

Thenceforward they were left in peace to carry on their works of charity; and they sent for a builder and had a large rest-house put up at the place where the four roads met. But as they no longer took delight in womankind, they allowed no woman to share in the good work.

Now at that time there were four women in the Bodisat’s household, named Piety, Thoughtful, Pleasing, and Well-born. Piety took an opportunity of meeting the builder alone, and gave him a bribe, and said to him, “Brother! manage somehow to give me a share in this rest-house.”

This he promised to do, and before doing the other work he had a piece of timber dried and planed; and bored it through ready for the pinnacle. And when it was finished he wrapped it up in a cloth and laid it aside. Then when the hall was finished, and the time had come for putting up the pinnacle, he said,--

“Dear me! there’s one thing we haven’t provided for!”

“What’s that?” said they.

“We ought to have got a pinnacle.”

“Very well! let’s have one brought.”

“But it can’t be made out of timber just cut; we ought to have had a pinnacle cut and planed, and bored some time ago, and laid aside for use.”

“What’s to be done now then?” said they.

“You must look about and see if there be such a thing as a finished pinnacle for sale put aside in any one’s house.”

And when they began to search, they found one on Piety’s premises; but it could not be bought for money.

“If you let me be partaker in the building of the hall, I will give it you?” said she.

“No!” replied they, “it was settled that women should have no share in it.”

Then the builder said, “Sirs! what is this you are saying? Save the heavenly world of the Brahma-angels, there is no place where womankind is not. Accept the pinnacle; and so will our work be accomplished!”

Then they agreed; and took the pinnacle and completed their hall with it.[319] They fixed benches in the hall, and set up pots of water in it, and provided for it a constant supply of boiled rice. They surrounded the hall with a wall, furnished it with a gate, spread it over with sand inside the wall, and planted a row of palmyra-trees outside it.

And Thoughtful made a pleasure ground there; and so perfect was it that it could never be said of any particular fruit-bearing or flowering tree that it was not there!

And Pleasing made a pond there, covered with the five kinds of water-lilies, and beautiful to see!

Well-born did nothing at all.[320]

And the Bodisat fulfilled the seven religious duties--that is, to support one’s mother, to support one’s father, to pay honour to age, to speak truth, not to speak harshly, not to abuse others, and to avoid a selfish, envious, niggardly disposition.

That person who his parents doth support, Pays honour to the seniors in the house, Is gentle, friendly-speaking, slanders not; The man unselfish, true, and self-controlled, Him do the angels of the Great Thirty Three Proclaim a righteous man!

Such praise did he receive; and at the end of his life he was born again in the heaven of the Great Thirty Three, as Sakka, the king of the Gods, and there, too, his friends were born again.

* * * * *

At that time there were Titans dwelling in the heaven of the Great Thirty Three.

And Sakka said, “What is the good to us of a kingdom shared by others?”

And he had ambrosia given to the Titans to drink, and when they became like drunken men, he had them seized by the feet and thrown headlong upon the precipices of Mount Sineru.

They fell just upon “The abode of the Titans;” a place so called, upon the lowest level of Sineru, equal in size to the Tāvatiŋsa heaven. In it there is a tree, like the coral-tree in Sakka’s heaven, which stands during a kalpa, and is called “The variegated Trumpet-Flower Tree.”

When they saw the Trumpet-Flower Tree in bloom, they knew, “This is not our heaven, for in heaven the Coral-Tree blossoms.”

Then they said, “That old Sakka has made us drunk, and thrown us into the great deep, and taken our heavenly city!”

Then they made resolve, “We’ll war against him, and win our heavenly city back again!”

And they swarmed up the perpendicular sides of Sineru like so many ants!

When Sakka heard the cry, “The Titans are up!” he went down the great deep to meet them, and fought with them from the sky. But he was worsted in the fight, and began to flee away along the summit of the southern vault of heaven in his famous Chariot of Glory a hundred and fifty leagues in length.[321]

Now as his chariot went rapidly down the great deep, it passed along the Silk Cotton Tree Forest, and along its route the silk cotton trees were cut down one after another like mere palmyra palms, and fell into the great deep. And as the young ones of the Wingéd Creatures tumbled over and over into the great deep, they burst forth into mighty cries. And Sakka asked his charioteer, Mātali--

“What noise is this, friend Mātali? How pathetic is that cry!”

“O Lord! as the Silk Cotton Tree Forest falls, torn up by the swiftness of your car, the young of the Wingéd Creatures, quaking with the fear of death, are shrieking all at once together!”

Then answered the Great Being, “O my good Mātali! let not these creatures suffer on our account. Let us not, for the sake of supremacy, put the living to pain. Rather will I, for their sake, give my life as a sacrifice to the Titans. Stop the car!”

And so saying, he uttered the stanza--

“Let the Nestlings in the Silk Cotton Wood Escape, O Mātali, our chariot pole. Most gladly let me offer up my life: Let not these birds, then, be bereft of offspring!”

Then Mātali, the charioteer, on hearing what he said, stopped the car, and returned towards heaven by another way. But as soon as they saw him stopping, the Titans thought, “Assuredly the Archangels of other world-systems must be coming; he must have stopped his car because he has received reinforcements!” And terrified with the fear of death, they took to flight, and returned to the Abode of the Titans.

And Sakka re-entered his heavenly city, and stood in the midst thereof, surrounded by the hosts of angels from both the heavens.[322] And that moment the Palace of Glory burst through the earth and rose up a thousand leagues in height. And it was because it arose at the end of this glorious victory that it received the name of the Palace of Glory.

Then Sakka placed guards in five places, to prevent the Titans coming up again,--in respect of which it has been said--

Between the two unconquerable cities A fivefold line of guards stands firmly placed Of Snakes, of Wingéd Creatures, and of Dwarfs, Of Ogres, and of the Four Mighty Kings.

* * * * *

When Sakka had thus placed the guards, and was enjoying the happiness of heaven as king of the angels, Piety changed her form of existence, and was reborn as one of his attendants. And in consequence of her gift of the pinnacle there arose for her a jewelled hall of state under the name of ‘Piety,’ where Sakka sat as king of the angels, on a throne of gold under a white canopy of state, and performed his duties towards the angels and towards men.

And Thoughtful also changed her form of existence, and was reborn as one of his attendants. And in consequence of her gift of the pleasure-ground, there arose for her a pleasure-ground under the name of ‘Thoughtful’s Creeper Grove.’

And Pleasing also changed her form of existence, and was reborn as one of his attendants. And in consequence of her gift of the pond, there arose for her a pond under the name of ‘Pleasing.’

But since Well-born had done no act of virtue, she was reborn as a female crane in a pool in a certain forest. And Sakka said to himself, “There’s no sign of Well-born. I wonder where she can have got to!” And he considered the matter till he discovered her.

Then he went to the place, and brought her back with him to heaven, and showed her the delightful city with the Hall of Piety, and Thoughtful’s Creeper Grove, and the Pond of Pleasing. And he then exhorted her, and said--

“These did works of charity, and have been born again as my attendants; but you, having done no such works, have been reborn as an animal. Henceforward live a life of righteousness!”

And thus confirming her in the Five Commandments, he took her back, and then dismissed her. And from that time forth she lived in righteousness.

A few days afterwards, Sakka went to see whether she was able to keep good, and he lay on his back before her in the form of a fish. Thinking it was dead, the crane seized it by the head. The fish wagged its tail.

“It’s alive, I think!” exclaimed she, and let it go.

“Good! Good!” said Sakka, “You are well able to keep the Commandments.” And he went away.

When she again changed her form of existence, she was born in a potter’s household in Benares. Sakka, as before, found out where she was, and filled a cart with golden cucumbers, and seated himself in the middle of the village in the form of an old woman, calling out, “Buy my cucumbers! Buy my cucumbers!”

The people came up and asked for them.

“I sell,” said she, “only to those who live a life of righteousness. Do you live such a life?”

“We don’t know anything about righteousness. Hand them over for money!” said they.

“I want no money; I will only give to the righteous,” was her reply.

“This must be some mad woman!” said they, and left her.

But when Well-born heard what had happened, she thought, “This must be meant for me!” and went and asked for some cucumbers.

“Do you live a righteous life, lady?” was the question.

“Certainly, I do,” said she.

“It’s for your sake that I brought these here,” replied the old woman; and leaving all the golden cucumbers, and the cart too, at the door of the house, she departed.

* * * * *

And Well-born still continued in righteousness to the end of that life; and when she changed her existence, she became the daughter of a Titan named ‘The Son of Misunderstanding;’ but in consequence of her virtue she became exceeding beautiful.

When she was grown up, her father assembled the Titans together that his daughter might choose for a husband the one she liked best. Sakka was looking about as before to find out where she was; and when he discovered it, he took the form of a Titan, and went to the place,--thinking that when choosing a husband, she might take him.

Then they led Well-born in fine array to the meeting place, and told her to choose whomsoever she liked as her husband. And when she began to look at them, she saw Sakka, and by reason of her love to him in the former birth, she was moved to say, “This one is my husband,” and so chose him.

And he led her away to the heavenly city, and gave her the post of honour among great multitudes of houris; and at the end of his allotted time, he passed away according to his deeds.

* * * * *

When the Teacher had finished this discourse, he reproved the monk, saying, “Thus, O monk, formerly wise men, though they held rule in heaven, offered up their lives rather than destroy life; but you, though you have taken the vows according to so saving a faith, have drunk unstrained water with living creatures in it!” And he made the connexion, and summed up the Jātaka, by saying, “He who at that time was Mātali the charioteer was Ānanda, but Sakka was I myself.”

END OF THE STORY ON MERCY TO ANIMALS.[323]

No. 32.

NACCA JĀTAKA.

The Dancing Peacock.

“_Pleasant is your cry._”--This the Master told when at Jetavana, about the luxurious monk. The occasion is as above in the Story on True Divinity.[324]

The Teacher asked him, “Is this true, O monk, what they say, that you are luxurious?”

“It is true, Lord,” said he.

“How is it you have become luxurious?” began the Teacher.

But without waiting to hear more, he flew into a rage, tore off his robe and his lower garment, and calling out, “Then I’ll go about in this way!” stood there naked before the Teacher!

The bystanders exclaimed, “Shame! shame!” and he ran off, and returned to the lower state (of a layman).

When the monks were assembled in the Lecture Hall, they began talking of his misconduct. “To think that one should behave so in the very presence of the Master!” The Teacher then came up, and asked them what they were talking about, as they sat there together.

“Lord! we were talking of the misconduct of that monk, who, in your presence, and in the midst of the disciples, stood there as naked as a village child, without caring one bit; and when the bystanders cried shame upon him, returned to the lower state, and lost the faith!”

Then said the Teacher, “Not only, O monks, has this brother now lost the jewel of the faith by immodesty; in a former birth he lost a jewel of a wife from the same cause.” And he told a tale.

* * * * *

Long ago, in the first age of the world, the quadrupeds chose the Lion as their king, the fishes the Leviathan, and the birds the Golden Goose.[325]

Now the royal Golden Goose had a daughter, a young goose most beautiful to see; and he gave her her choice of a husband. And she chose the one she liked the best.

For, having given her the right to choose, he called together all the birds in the Himālaya region. And crowds of geese, and peacocks, and other birds of various kinds, met together on a great flat piece of rock.

The king sent for his daughter, saying, “Come and choose the husband you like best!”

On looking over the assembly of the birds, she caught sight of the peacock, with a neck as bright as gems, and a many-coloured tail; and she made the choice with the words, “Let this one be my husband!”

So the assembly of the birds went up to the peacock, and said, “Friend Peacock! this king’s daughter having to choose her husband from amongst so many birds, has fixed her choice upon you!”

“Up to to-day you would not see my greatness,” said the peacock, so overflowing with delight that in breach of all modesty he began to spread his wings and dance in the midst of the vast assembly,--and in dancing he exposed himself.

Then the royal Golden Goose was shocked!

And he said, “This fellow has neither modesty in his heart, nor decency in his outward behaviour! I shall not give my daughter to him. He has broken loose from all sense of shame!” And he uttered this verse to all the assembly--

“Pleasant is your cry, brilliant is your back, Almost like the opal in its colour is your neck, The feathers in your tail reach about a fathom’s length, But to such a dancer I can give no daughter, sir, of mine!”

Then the king in the midst of the whole assembly bestowed his daughter on a young goose, his nephew. And the peacock was covered with shame at not getting the fair gosling, and rose straight up from the place and flew away.

But the king of the Golden Geese went back to the place where he dwelt.

* * * * *

When the Teacher had finished this lesson in virtue, in illustration of what he had said (“Not only, O monks, has this brother now lost the jewel of the faith by immodesty, formerly also he lost a jewel of a wife by the same cause”), he made the connexion, and summed up the Jātaka, by saying, “The peacock of that time was the luxurious monk, but the King of the Geese was I myself.”

END OF THE STORY ABOUT THE DANCING PEACOCK.[326]

No. 33.

SAMMODAMĀNA JĀTAKA.

The sad Quarrel of the Quails.

“_So long as the birds but agree._”--This the Master told while at the Banyan Grove, near Kapilavatthu, concerning a quarrel about a _chumbat_ (a circular roll of cloth placed on the head when carrying a vessel or other weight).

This will be explained in the Kuṇāla Jātaka. At that time, namely, the Master admonishing his relations, said, “My lords! for relatives to quarrel one against another is verily most unbecoming! Even animals once, who had conquered their enemies so long as they agreed, came to great destruction when they fell out with one another.” And at the request of his relatives he told the tale.

* * * * *

Long ago, when Brahma-datta was reigning in Benares, the Bodisat came to life as a quail; and lived in a forest at the head of a flock many thousands in number.

At that time there was a quail-catcher who used to go to the place where they dwelt, and imitate the cry of a quail; and when he saw that they had assembled together, he would throw his net over them, get them all into a heap by crushing them together in the sides of the net, and stuff them into his basket; and then going home, he used to sell them, and make a living out of the proceeds.

Now one day the Bodisat said to the quails, “This fowler is bringing our kith and kin to destruction! Now I know a stratagem to prevent his catching us. In future, as soon as he has thrown the net over you, let each one put his head through a mesh of the net, then _all_ lift it up _together_, so as to carry it off to any place we like, and then let it down on to a thorn bush. When that is done, we shall each be able to escape from his place under the net!”

To this they all agreed; and the next day, as soon as the net was thrown, they lifted it up just in the way the Bodisat had told them, threw it on a thorn bush, and got away themselves from underneath. And whilst the fowler was disentangling his net from the bush, darkness had come on. And he had to go empty-handed away.

From the next day the quails always acted in the same manner: and he used to be disentangling his net till sundown, catching nothing, and going home empty-handed.

At last his wife said to him in a rage, “Day after day you come here empty-handed! I suppose you’ve got another establishment to keep up somewhere else!”

“My dear!” said the fowler, “I have no other establishment to keep up. But I’ll tell you what it is. Those quails are living in harmony together; and as soon as I cast my net, they carry it away, and throw it on a thorn bush. But they can’t be of one mind for ever! Don’t you be troubled about it. As soon as they fall out, I’ll come back with every single one of them, and that’ll bring a smile into your face!” And so saying, he uttered this stanza to his wife:

“So long as the birds but agree, They can get away with the net; But when once they begin to dispute, Then into my clutches they fall!”

And when only a few days had gone by, one of the quails, in alighting on the ground where they fed, trod unawares on another one’s head.

“Who trod on _my_ head?” asked the other in a passion.

“I didn’t mean to tread upon you; don’t be angry,” said the other; but he was angry still. And as they went on vociferating, they got to disputing with one another in such words as these: “Ah! it was you then, I suppose, who did the lifting up of the net!”

When they were so quarrelling, the Bodisat thought, “There is no depending for safety upon a quarrelsome man! No longer will these fellows lift up the net; so they will come to great destruction, and the fowler will get his chance again. I dare not stay here any more!” And he went off with his more immediate followers to some other place.

And the fowler came a few days after, and imitated the cry of a quail, and cast his net over those who came together. Then the one quail cried out:

“The talk was that the very hairs of your head fell off when you heaved up the net. Lift away, then, now!”

The other cried out, “The talk was that the very feathers of your wings fell out when you heaved up the net. Lift away, then, now!”

But as they were each calling on the other to lift away, the hunter himself lifted up the net, bundled them all in in a heap together, crammed them into his basket, and went home, and made his wife to smile.

* * * * *

When the Master had finished this lesson in virtue, in illustration of what he had said (“Thus, O king, there ought to be no such thing as quarrelling among relatives; for quarrels are the root of misfortune”), he made the connexion, and summed up the Jātaka, “He who at that time was the foolish quail was Devadatta, but the wise quail was I myself.”

END OF THE STORY OF THE SAD QUARREL OF THE QUAILS.[327]

No. 34.

MACCHA JĀTAKA.

The Fish and his Wife.

“_’Tis not the heat, ‘tis not the cold._”--This the Master told when at Jetavana, about being tempted back by one’s former wife.

For on that occasion the Master asked the monk, “Is it true, then, that you are love-sick?”

“It is true, Lord!” was the reply.

“What has made you sad?”

“Sweet is the touch of the hand, Lord! of her who was formerly my wife. I cannot forsake her!”

Then the Master said, “O Brother! this woman does you harm. In a former birth also you were just being killed through her when I came up and saved you.” And he told a tale.

* * * * *

Once upon a time, when Brahma-datta was reigning in Benāres, the Bodisat became his private chaplain.

At that time certain fishermen were casting their nets into the river. Now a big fish came swimming along playing lustily with his wife. She still in front of him smelt the smell of a net, and made a circuit, and escaped it. But the greedy amorous fish went right into the mouth of the net.

When the fishermen felt his coming in they pulled up the net, seized the fish, and threw it alive on the sand, and began to prepare a fire and a spit, intending to cook and eat it.

Then the fish lamented, saying to himself;

“The heat of the fire would not hurt me, nor the torture of the spit, nor any other pain of that sort; but that my wife should sorrow over me, thinking I must have deserted her for another, that is indeed a dire affliction!”

And he uttered this stanza--

“’Tis not the heat, ‘tis not the cold, ’Tis not the torture of the net; But that my wife should think of me, ’He’s gone now to another for delight.’”

Now just then the chaplain came down, attended by his slaves, to bathe at the ford. And he understood the language of all animals. So on hearing the fish’s lament, he thought to himself:

“This fish is lamenting the lament of sin. Should he die in this unhealthy state of mind, he will assuredly be reborn in hell. I will save him.”

And he went to the fishermen, and said--

“My good men! don’t you furnish a fish for us every day for our curry?”

“What is this you are saying, sir?” answered the fishermen. “Take away any fish you like!”

“We want no other: only give us this one.”

“Take it, then, sir.”

The Bodisat took it up in his hands, seated himself at the river-side, and said to it, “My good fish! Had I not caught sight of you this day, you would have lost your life. Now henceforth sin no more!”

And so exhorting it, he threw it into the water, and returned to the city.

* * * * *

When the Teacher had finished this discourse, he proclaimed the Truths. At the end of the Truths the depressed monk was established in the fruit of conversion. Then the Teacher made the connexion, and summed up the Jātaka: “She who at that time was the female fish was the former wife, the fish was the depressed monk, but the chaplain was I myself.”

END OF THE STORY OF THE FISH AND HIS WIFE.[328]

No. 35.

VAṬṬAKA JĀTAKA.

The Holy Quail.

“_Wings I have that will not fly._”--This the Master told when journeying through Magadha about the going out of a Jungle Fire.

For once, when the Master was journeying through Magadha, he begged his food in a certain village in that land; and after he had returned from his rounds and had finished his meal, he started forth again, attended by the disciples. Just then a great fire arose in the jungle. Many of the monks were in front, many of them behind. And the fire came spreading on towards them, one mass of smoke and flame. Some of the monks being unconverted were terrified with the fear of death; and called out--

“Let’s make a counter-fire, so that the conflagration shall not spread beyond the space burnt out by that.”

And taking out their fire-sticks they began to get a light.

But the others said, “Brethren, what is this you are doing? ‘Tis like failing to see the moon when it has reached the topmost sky, or the sun as it rises with its thousand rays from the eastern quarter of the world; ‘tis like people standing on the beachy shore and perceiving not the ocean, or standing close to Sineru and seeing not that mighty mountain, for you--when journeying along in company with the greatest Being in earth or heaven--to call out, ‘Let _us_ make a counter fire,’ and to take no notice of the supreme, the Buddha! You know not the power of the Buddhas! Come, let us go to the Master!”

And they all crowded together from in front, and from behind, and went up in a body near to the Mighty by Wisdom.

There the Master stopped, surrounded by the whole body of disciples.

The jungle fire came on roaring as if to overwhelm them. It came right up to the place where the Great Mortal stood, and then--as it came within about sixteen rods of that spot--it went out, like a torch thrust down into water, leaving a space of about thirty-two rods in breadth over which it could not pass!

Then the monks began to magnify the Teacher, saying;

“Oh! how marvellous are the qualities of the Buddhas! The very fire, unconscious though it be, cannot pass over the place where the Buddhas stand. Oh! how great is the might of the Buddhas!”

On hearing this the Teacher said--

“It is not, monks, through any power I have now that the fire goes out on reaching this plot of ground. It is through the power of a former act of mine. And in all this spot no fire will burn through the whole kalpa, for that was a miracle enduring through a kalpa.”[329]

Then the venerable Ānanda folded a robe in four, and spread it as a seat for the Teacher. The Teacher seated himself; and when he had settled himself cross-legged, the body of disciples seated themselves reverently round him, and requested him, saying--

“What has now occurred, O Lord, is known to us. The past is hidden from us. Make it known to us.”

And the Teacher told the tale.

Long ago the Bodisat entered upon a new existence as a quail in this very spot, in the land of Magadha; and after having been born in the egg, and having got out of the shell, he became a young quail, in size like a big partridge.[330] And his parents made him lie still in the nest, and fed him with food they brought in their beaks. And he had no power either to stretch out his wings and fly through the air, nor to put out his legs and walk on the earth.

Now that place was consumed year after year by a jungle fire. And just at that time the jungle fire came on with a mighty roar and seized upon it. The flocks of birds rose up, each from his nest, and flew away shrieking. And the Bodisat’s parents too, terrified with the fear of death, forsook the Bodisat, and fled.

When the Bodisat, lying there as he was, stretched forth his neck, and saw the conflagration spreading towards him, he thought: “If I had the power of stretching my wings and flying in the air, or of putting out my legs, and walking on the ground, I could get away to some other place. But I can’t! And my parents too, terrified with the fear of death, have left me all alone, and flown away to save themselves. No other help can I expect from others, and in myself I find no help. What in the world shall I do now!”

But then it occurred to him, “In this world there is such a thing as the efficacy of virtue; there is such a thing as the efficacy of truth. There are men known as omniscient Buddhas, who become Buddhas when seated under the Bo-tree through having fulfilled the Great Virtues in the long ages of the past; who have gained salvation by the wisdom arising from good deeds and earnest thought, and have gained too the power of showing to others the knowledge of that salvation; who are full of truth, and compassion, and mercy, and longsuffering; and whose hearts reach out in equal love to all beings that have life. To me, too, the Truth is one, there seems to be but one eternal and true Faith. It behoves me, therefore--meditating on the Buddhas of the past and on the attributes that they have gained, and relying on the one true faith there is in me--to perform an Act of Truth; and thus to drive back the fire, and procure safety both for myself, and for the other birds.”

Therefore it is said (in the Scriptures)--

“There’s power in virtue in the world-- In truth, and purity, and love! In that truth’s name I’ll now perform A mystic Act of Truth sublime.

Then thinking on the power of the Faith, And on the Conquerors in ages past, Relying on the power of the Truth, I then performed the Miracle!”

Then the Bodisat called to mind the attributes of the Buddhas who had long since passed away; and, making a solemn asseveration of the true faith existing in himself, he performed the Act of Truth, uttering the verse--

“Wings I have that will not fly, Feet I have that will not walk; My parents, too, are fled away! O All-embracing Fire--go back!”[331]

Then before him and his Act of Truth the Element went back a space of sixteen rods; but in receding it did not return to consume the forest; it went out immediately it came to the spot, like a torch plunged into water.

Therefore it is said--

“For me and for my Act of Truth The great and burning fire went out, Leaving a space of sixteen rods, As fire, with water mixed, goes out.”

And as that spot has escaped being overwhelmed by fire through all this _kalpa_, this is said to be ‘a kalpa-enduring miracle.’ The Bodisat having thus performed the Act of Truth, passed away, at the end of his life, according to his deeds.

* * * * *

When the Teacher had finished this discourse, in illustration of what he had said (“That this wood is not passed over by the fire is not a result, O monks, of my present power; but of the power of the Act of Truth I exercised as a new-born quail”), he proclaimed the Truths. At the conclusion of the Truths some were Converted, some reached the Second Path, some the Third, some the Fourth. And the Teacher made the connexion, and summed up the Jātaka, “My parents at that time were my present parents, but the King of the Quails was I myself.”

END OF THE STORY OF THE HOLY QUAIL.[332]

No. 36.

SAKUṆA JĀTAKA.

The Wise Bird and the Fools.

“_The earth-born tree._”--This the Master told when at Jetavana, about a monk whose hut was burned.

A certain monk, says the tradition, received from the Teacher a subject for meditation, and leaving Jetavana, took up his abode in a dwelling in a forest near a border village, belonging to the people of Kosala.

Now in the very first month his hut was burned down; and he told the people, saying, “My hut is burnt down, and I live in discomfort.”

“Our fields are all dried up now,” said they; “we must first irrigate the lands.” When they were well muddy, “We must sow the seed,” said they. When the seed was sown, “We must put up the fences,” was the excuse. When the fences were up, they declared, “There will be cutting, and reaping, and treading-out to do.” And thus, telling first of one thing to be done and then of another, they let three months slip by.

The monk passed the three months in discomfort in the open air, and concluded his meditation, but could not bring the rest of his religious exercise to completion. So when Lent was over he returned to the Teacher, and saluting him, took his seat respectfully on one side.

The Teacher bade him welcome, and then asked him, “Well, brother, have you spent Lent in comfort? Have you brought your meditation to its conclusion?”

He told him what had happened, and said, “As I had no suitable lodging, I did not fully complete the meditation.”

“Formerly, O monk,” said the Teacher, “even animals were aware what was suitable for them, and what was not. Why did not you know it?”

And he told a tale.

* * * * *

Long ago, when Brahma-datta was reigning in Benāres, the Bodisat came to life again as a bird, and lived a forest life, attended by a flock of birds, near a lofty tree, with branches forking out on every side.

Now one day dust began to fall as the branches of the tree rubbed one against another. Then smoke began to rise. The Bodisat thought, on seeing this,--

“If these two branches go on rubbing like that they will send out sparks of fire, and the fire will fall down and seize on the withered leaves; and the tree itself will soon after be consumed. We can’t stop here; we ought to get away at once to some other place.” And he addressed the flock in this verse:

“The earth-born tree, on which We children of the air depend, It, even it, is now emitting fire. Seek then the skies, ye birds! Behold! our very home and refuge Itself has brought forth danger!”

Then such of the birds as were wise, and hearkened to the voice of the Bodisat, flew up at once with him into the air, and went elsewhere. But such as were foolish said one to another, “Just so! Just so! He’s always seeing crocodiles in a drop of water!” And paying no attention to what he said, they stopped there.

And not long afterwards fire was produced precisely in the way the Bodisat had foreseen, and the tree caught fire. And smoke and flames rising aloft, the birds were blinded by the smoke; they could not get away, and one after another they fell into the fire, and were burnt to death!

* * * * *

When the Teacher had finished this discourse with the words, “Thus formerly, O monk, even the birds dwelling on the tree-tops knew which place would suit them and which would not. How is it that you knew it not?” he proclaimed the Truths. At the conclusion of the Truths the monk was established in Conversion. And the Teacher made the connexion, and summed up the Jātaka, “The birds who at that time listened to the voice of the Bodisat were the followers of the Buddha, but the Wise Bird was I myself.”

END OF THE STORY OF THE WISE BIRD AND THE FOOLS.

No. 37.

TITTIRA JĀTAKA.

The Partridge, Monkey, and Elephant.

“_’Tis those who reverence the aged._”--This the Master told on the road to Sāvatthi about Sāriputta being kept out of a night’s lodging.

For when Anātha Piṇḍika had finished his monastery, and sent word to the Teacher, the latter left Rājagaha and arrived at Vesali; and after resting there a short time, he set out again on the road to Sāvatthi.[333]

On that occasion the pupils of the Six went on in front, and before lodgings had been taken for the Elders, occupied all the places to be had, saying,--

“This is for our superior, this for our instructor, and these for us.”

The Elders who came up afterwards found no place to sleep in. Even Sāriputta’s pupils sought in vain for a lodging-place for the Elder. So the Elder having no lodging passed the night either walking up and down, or sitting at the foot of a tree, not far from the place where the Teacher was lodged.

In the early morning the Teacher came out and coughed. The Elder coughed too.

“Who’s there?” said the Teacher.

“’Tis I, Lord; Sāriputta,” was the reply.

“What are you doing here, so early, Sāriputta?” asked he.

Then he told him what had happened; and on hearing what the Elder said, the Teacher thought,--

“If the monks even now, while I am yet living, show so little respect and courtesy to one another, what will they do when I am dead?” And he was filled with anxiety for the welfare of the Truth.

As soon as it was light he called all the priests together, and asked them--

“Is it true, priests, as I have been told, that the Six went on in front, and occupied all the lodging-places to the exclusion of the Elders?”

“It is true, O Blessed One!” said they.

Then he reproved the Six, and addressing the monks, taught them a lesson, saying,--

“Who is it, then, O monks, who deserves the best seat, and the best water, and the best rice?”

Some said, “A nobleman who has become a monk.” Some said, “A Brāhman, or the head of a family who has become a monk.” Others said, “The man versed in the Rules of the Order; an Expounder of the Law; one who has attained to the First Jhāna, or the Second, or the Third, or the Fourth.” Others again said, “The Converted man; or one in the Second or the Third Stage of the Path to Nirvāna; or an Arahat; or one who knows the Three Truths; or one who has the Sixfold Wisdom.”[334]

When the monks had thus declared whom they each thought worthy of the best seat, and so on, the Teacher said:

“In my religion, O monks, it is not the being ordained from a noble, or a priestly, or a wealthy family; it is not being versed in the Rules of the Order, or in the general or the metaphysical books of the Scriptures; it is not the attainment of the Jhānas, or progress in the Path of Nirvāna, that is the standard by which the right to the best seat, and so on, is to be judged. But in my religion, O monks, reverence, and service, and respect, and civility, are to be paid according to age; and for the aged the best seat, and the best water, and the best rice are to be reserved. This is the right standard; and therefore the senior monk is entitled to these things. And now, monks, Sāriputta is my chief disciple; he is a second founder of the Kingdom of Righteousness, and deserves to receive a lodging immediately after myself. He has had to pass the night without a lodging at the foot of a tree. If you have even now so little respect and courtesy, what will you not do as time goes on?”

And for their further instruction he said:

“Formerly, O monks, even animals used to say, ‘It would not be proper for us to be disrespectful and wanting in courtesy to one another, and not to live on proper terms with one another. We should find out who is eldest, and pay him honour.’ So they carefully investigated the matter, and having discovered the senior among them, they paid him honour; and so when they passed away, they entered the abode of the gods.”

And he told a tale.

* * * * *

Long ago there were three friends living near a great Banyan-tree, on the slope of the Himālaya range of mountains--a Partridge, a Monkey, and an Elephant. And they were wanting in respect and courtesy for one another, and did not live together on befitting terms.

But it occurred to them, “It is not right for us to live in this manner. What if we were to cultivate respect towards whichever of us is the eldest?”

“But which is the eldest?” was then the question; until one day they thought, “This will be a good way for finding it out;” and the Monkey and the Partridge asked the Elephant, as they were all sitting together at the foot of the Banyan-tree--

“Elephant dear! How big was this Banyan Tree at the time you first knew it?”

“Friends!” said he, “When I was little I used to walk over this Banyan, then a mere bush, keeping it between my thighs; and when I stood with it between my legs, its highest branches touched my navel. So I have known it since it was a shrub.”

Then they both asked the Monkey in the same way. And he said, “Friends! when I was quite a little monkey I used to sit on the ground and eat the topmost shoots of this Banyan, then quite young, by merely stretching out my neck. So that I have known it from its earliest infancy.”

Then again the two others asked the Partridge as before. And he said--

“Friends! There was formerly a lofty Banyan-tree in such and such a place, whose fruit I ate and voided the seeds here. From that this tree grew up: so that I have known it even from before the time when it was born, and am older than either of you!”

Thereupon the Elephant and the Monkey said to the clever Partridge--

“You, friend, are the oldest of us all. Henceforth we will do all manner of service for you, and pay you reverence, and make salutations before you, and treat you with every respect and courtesy, and abide by your counsels. Do you in future give us whatever counsel and instruction we require.”

Thenceforth the Partridge gave them counsel, and kept them up to their duty, and himself observed his own. So they three kept the Five Commandments; and since they were courteous and respectful to one another, and lived on befitting terms one with another, they became destined for heaven when their lives should end.

* * * * *

“The holy life of these three became known as ‘The Holiness of the Partridge.’ For they, O monks, lived in courtesy and respect towards one another. How then can you, who have taken the vows in so well-taught a religion, live without courtesy and respect towards one another? Henceforth, O monks, I enjoin upon you reverence, and service, and respect, according to age; the giving of the best seats, the best water, and the best food according to age; and that the senior shall never be kept out of a night’s lodging by a junior. Whoever so keeps out his senior shall be guilty of an offence.”

It was when the Teacher had thus concluded his discourse that he, as Buddha, uttered the verse--

“’Tis those who reverence the old That are the men versed in the Faith. Worthy of praise while in this life, And happy in the life to come.”

When the Teacher had thus spoken on the virtue of paying reverence to the old, he established the connexion, and summed up the Jātaka, by saying, “The elephant of that time was Moggallāna, the monkey Sāriputta, but the partridge was I myself.”

END OF THE STORY OF THE PARTRIDGE, THE MONKEY, AND THE ELEPHANT.[335]

No. 38.

BAKA JĀTAKA.

The Cruel Crane Outwitted.

“_The villain though exceeding clever._”--This the Master told when at Jetavana about a monk who was a tailor.

There was a monk, says the tradition, living at Jetavana, who was exceeding skilful at all kinds of things that can be done to a robe, whether cutting out, or piecing together, or valuing, or sewing it. Through this cleverness of his he was always engaged in making robes, until he became known as ‘The robe-maker.’

Now what used he to do but exercise his handicraft on some old pieces of cloth, so as to make out of them a robe soft and pleasant to the touch; and when he had dyed it, he would steep it in mealy water, and rub it with a chankshell so as to make it bright and attractive, and then lay it carefully by. And monks who did not understand robe work, would come to him with new cloths, and say--

“We don’t understand how to make robes. Be so kind as to make this into a robe for us.”

Then he would say, “It takes a long time, Brother, before a robe can be made. But I have a robe ready made. You had better leave these cloths here and take that away with you.”

And he would take it out and show it to them.

And they, seeing of how fine a colour it was, and not noticing any difference, would give their new cloths to the tailor-monk, and take the robe away with them, thinking it would last. But when it grew a little dirty, and they washed it in warm water, it would appear as it really was, and the worn-out places would show themselves here and there upon it. Then, too late, they would repent.

And that monk became notorious, as one who passed off old rags upon anybody who came to him.

Now there was another robe-maker in a country village who used to cheat everybody just like the man at Jetavana. And some monks who knew him very well told him about the other, and said to him--

“Sir! there is a monk at Jetavana who, they say, cheats all the world in such and such a manner.”

“Ah!” thought he, “’twould be a capital thing if I could outwit that city fellow!”

And he made a fine robe out of old clothes, dyed it a beautiful red, put it on, and went to Jetavana. As soon as the other saw it, he began to covet it, and asked him--

“Is this robe one of your own making, sir?”

“Certainly, Brother,” was the reply.

“Sir! let me have the robe. You can take another for it,” said he.

“But, Brother, we village monks are but badly provided. If I give you this, what shall I have to put on?”

“I have some new cloths, sir, by me. Do you take those and make a robe for yourself.”

“Well, Brother! this is my own handiwork; but if you talk like that, what can I do? You may have it,” said the other; and giving him the robe made of old rags, he took away the new cloths in triumph.

And the man of Jetavana put on the robe; but when a few days after he discovered, on washing it, that it was made of rags, he was covered with confusion. And it became noised abroad in the order, “That Jetavana robe-maker has been outwitted, they say, by a man from the country!”

And one day the monks sat talking about this in the Lecture Hall, when the Teacher came up and asked them what they were talking about, and they told him the whole matter.

Then the Teacher said, “Not now only has the Jetavana robe-maker taken other people in in this way, in a former birth he did the same. And not now only has he been outwitted by the countryman, in a former birth he was outwitted too.” And he told a tale.

* * * * *

Long ago the Bodisat was born to a forest life as the Genius of a tree standing near a certain lotus pond.

Now at that time the water used to run short at the dry season in a certain pond, not over large, in which there were a good many fish. And a crane thought, on seeing the fish--

“I must outwit these fish somehow or other and make a prey of them.”

And he went and sat down at the edge of the water, thinking how he should do it.

When the fish saw him, they asked him, “What are you sitting there for, lost in thought?”

“I am sitting thinking about you,” said he.

“Oh, sir! what are you thinking about us?” said they.

“Why,” he replied; “there is very little water in this pond, and but little for you to eat; and the heat is so great! So I was thinking, ‘What in the world will these fish do now?’”

“Yes, indeed, sir! what _are_ we to do?” said they.

“If you will only do as I bid you, I will take you in my beak to a fine large pond, covered with all the kinds of lotuses, and put you into it,” answered the crane.

“That a crane should take thought for the fishes is a thing unheard of, Sir, since the world began. It’s eating us, one after the other, that you’re aiming at!”

“Not I! So long as you trust me, I won’t eat you. But if you don’t believe me that there is such a pond, send one of you with me to go and see it.”

Then they trusted him, and handed over to him one of their number--a big fellow, blind of one eye, whom they thought sharp enough in any emergency, afloat or ashore.

Him the crane took with him, let him go in the pond, showed him the whole of it, brought him back, and let him go again close to the other fish. And he told them all the glories of the pond.

And when they heard what he said, they exclaimed, “All right, Sir! You may take us with you.”

Then the crane took the old purblind fish first to the bank of the other pond, and alighted in a Varaṇa-tree growing on the bank there. But he threw it into a fork of the tree, struck it with his beak, and killed it; and then ate its flesh, and threw its bones away at the foot of the tree. Then he went back and called out--

“I’ve thrown that fish in; let another come!”

And in that manner he took all the fish, one by one, and ate them, till he came back and found no more!

But there was still a crab left behind there; and the crane thought he would eat him too, and called out--

“I say, good crab, I’ve taken all the fish away, and put them into a fine large pond. Come along. I’ll take you too!”

“But how will you take hold of me to carry me along?”

“I’ll bite hold of you with my beak.”

“You’ll let me fall if you carry me like that. I won’t go with you!”

“Don’t be afraid! I’ll hold you quite tight all the way.”

Then said the crab to himself, “If this fellow once got hold of fish, he would never let them go in a pond! Now if he should really put me into the pond, it would be capital; but if he doesn’t--then I’ll cut his throat, and kill him!” So he said to him--

“Look here, friend, you won’t be able to hold me tight enough; but we crabs have a famous grip. If you let me catch hold of you round the neck with my claws, I shall be glad to go with you.”

And the other did not see that he was trying to outwit him, and agreed. So the crab caught hold of his neck with his claws as securely as with a pair of blacksmith’s pincers, and called out, “Off with you, now!”

And the crane took him and showed him the pond, and then turned off towards the Varaṇa-tree.

“Uncle!” cried the crab, “the pond lies that way, but you are taking me this way!”

“Oh, that’s it, is it!” answered the crane. “Your dear little uncle, your very sweet nephew, you call me! You mean me to understand, I suppose, that I am your slave, who has to lift you up and carry you about with him! Now cast your eye upon the heap of fish-bones lying at the root of yonder Varaṇa-tree. Just as I have eaten those fish, every one of them, just so I will devour you as well!”

“Ah! those fishes got eaten through their own stupidity,” answered the crab; “but I’m not going to let you eat _me_. On the contrary, it is _you_ that I am going to destroy. For you in your folly have not seen that I was outwitting you. If we die, we die both together; for I will cut off this head of yours, and cast it to the ground!” And so saying, he gave the crane’s neck a grip with his claws, as with a vice.

Then gasping, and with tears trickling from his eyes, and trembling with the fear of death, the crane beseeched him, saying, “O my Lord! Indeed I did not intend to eat you. Grant me my life!”

“Well, well! step down into the pond, and put me in there.”

And he turned round and stepped down into the pond, and placed the crab on the mud at its edge. But the crab cut through its neck as clean as one would cut a lotus-stalk with a hunting-knife, and then only entered the water!

“When the Genius who lived in the Varaṇa-tree saw this strange affair, he made the wood resound with his plaudits, uttering in a pleasant voice the verse--

“The villain, though exceeding clever, Shall prosper not by his villany. He may win indeed, sharp-witted in deceit, But only as the Crane here from the Crab!”

* * * * *

When the Teacher had finished this discourse, showing that “Not now only, O mendicants, has this man been outwitted by the country robe-maker, long ago he was outwitted in the same way,” he established the connexion, and summed up the Jātaka, by saying, “At that time he was the Jetavana robe-maker, the crab was the country robe-maker, but the Genius of the Tree was I myself.”

END OF THE STORY OF THE CRUEL CRANE OUTWITTED.[336]

No. 39.

NANDA JĀTAKA.

Nanda on the Buried Gold.

“_The golden heap, methinks._”--This the Master told while at Jetavana, about a monk living under Sāriputta.

He, they say, was meek, and mild of speech, and served the Elder with great devotion. Now on one occasion the Elder had taken leave of the Master, started on a tour, and gone to the mountain country in the south of Magadha. When they had arrived there, the monk became proud, followed no longer the word of the Elder; and when he was asked to do a thing, would even become angry with the Elder.

The Elder could not understand what it all meant. When his tour was over, he returned again to Jetavana; and from the moment he arrived at the monastery, the monk became as before. This the Elder told the Master, saying--

“Lord! there is a mendicant in my division of the Order, who in one place is like a slave bought for a hundred, and in another becomes proud, and refuses with anger to do what he is asked.”

Then the Teacher said, “Not only now, Sāriputta, has the monk behaved like that; in a former birth also, when in one place he was like a slave bought for a hundred, and in another was angrily independent.”

And at the Elder’s request he told the story.

* * * * *

Long ago, when Brahma-datta was reigning in Benāres, the Bodisat came to life again as a landowner. He had a friend, also a landowner, who was old himself, but whose wife was young. She had a son by him; and he said to himself--

“As this woman is young, she will, after my death, be taking some husband to herself, and squandering the money I have saved. What, now, if I were to make away with the money under the earth?”

And he took a slave in the house named Nanda, went into the forest, buried the treasure in a certain spot of which he informed the slave, and instructed him, saying, “My good Nanda! when I am gone, do you let my son know where the treasure is; and be careful the wood is not sold!”

Very soon after he died; and in due course his son became of age. And his mother said to him “My dear! your father took Nanda the slave with him, and buried his money. You should have it brought back, and put the family estates into order.”

And one day he accordingly said to Nanda, “Uncle! is there any money which my father buried?”

“Yes, Sir!” said he.

“Where is it buried?”

“In the forest, Sir.”

“Then come along there.” And taking a spade and a bag, he went to the place whereabouts the treasure was, and said, “Now, uncle, where is the money?”

But when Nanda had got up on to the spot above the treasure, he became so proud of it, that he abused his young master roundly, saying, “You servant! You son of a slave-girl! Where, then, did you get treasure from here?”

The young master made as though he had not heard the abuse; and simply saying, “Come along, then,” took him back again. But two or three days after he went to the spot again; when Nanda, however, abused him as before.

The young man gave him no harsh word in reply, but turned back, saying to himself,--

“This slave goes to the place fully intending to point out the treasure; but as soon as he gets there, he begins to be insolent. I don’t understand the reason of this. But there’s that squire, my father’s friend. I’ll ask him about it, and find out what it is.”

So he went to the Bodisat, told him the whole matter, and asked him the reason of it.

Then said the Bodisat, “On the very spot, my young friend, where Nanda stands when he is insolent, there must your father’s treasure be. So as soon as Nanda begins to abuse you, you should answer, ‘Come now, slave, who is it you’re talking to?’ drag him down, take the spade, dig into that spot, take out the treasure, and then make the slave lift it up and carry it home!” And so saying he uttered this verse--

“The golden heap, methinks, the jewelled gold, Is just where Nanda, the base-born, the slave, Thunders out swelling words of vanity!”

Then the young squire took leave of the Bodisat, went home, took Nanda with him to the place where the treasure was, acted exactly as he had been told, brought back the treasure, put the family estates into order; and following the exhortations of the Bodisat, gave gifts, and did other good works, and at the end of his life passed away according to his deeds.

* * * * * When the Teacher had finished this discourse, showing how formerly also he had behaved the same, he established the connexion, and summed up the Jātaka, “At that time Nanda was the monk under Sāriputta, but the wise squire was I myself.”

END OF THE STORY OF NANDA ON THE BURIED GOLD.[337]

No. 40.

KHADIRANGĀRA JĀTAKA.

The Fiery Furnace.

“_Far rather will I fall into this hell._”--This the Master told while at Jetavana, about Anātha Piṇḍika.

For Anātha Piṇḍika having squandered fifty-four thousands of thousands in money on the Buddhist Faith about the Monastery, and holding nothing elsewhere in the light of a treasure, save only the Three Treasures (the Buddha, the Truth, and the Order), used to go day after day to take part in the Three Great Services, once in the morning, once after breakfast, and once in the evening.

There are intermediate services too. And he never went empty-handed, lest the lads, and the younger brethren, should look to see what he might have brought. When he went in the morning he would take porridge; after breakfast ghee, butter, honey, molasses, and so on; in the evening perfumes, garlands, and robes. Thus offering day after day, the sum of his gifts was beyond all measure. Traders, too, left writings with him, and took money on loan from him up to eighteen thousands of thousands, and the great merchant asked it not again of them. Other eighteen thousands of thousands, the property of his family, was put away and buried in the river bank; and when the bank was broken in by a storm they were washed away to the sea, and the brazen pots rolled just as they were--closed and sealed--to the bottom of the ocean. In his house again a constant supply of rice was ordered to be kept in readiness for five hundred members of the Order, so that the Merchant’s house was to the Order like a public pool dug where four high roads meet; and he stood to them in the place of father and mother. On that account even the Supreme Buddha himself used to go to his residence; and the Eighty Chief Elders also; and the number of other monks coming and going was beyond measure.

Now his mansion was seven stories high, and there were seven great gates to it, with battlemented turrets over them; and in the fourth turret there dwelt a fairy who was a heretic. When the Supreme Buddha entered the house, she was unable to stop up above in the turret, but used to bring her children downstairs and stand on the ground floor; and so she did when the Eighty Chief Elders, or the other monks were coming in or going out.[338]

And she thought, “So long as this mendicant Gotama and his disciples come to the house, there is no peace for me. I can’t be eternally going downstairs again and again, to stand on the ground floor; I must manage so that they come no more to the house.”

So one day, as soon as the chief business manager had retired to rest, she went to him, and stood before him in visible shape.

“Who’s there?” said he.

“It’s I; the Fairy who dwells in the turret over the fourth gate.”

“What are you come for?”

“You are not looking after the Merchant’s affairs. Paying no thought to his last days, he takes out all his money, and makes the mendicant Gotama full of it. He undertakes no business, and sets no work on foot. Do you speak to the Merchant so that he may attend to his business; and make arrangements so that that mendicant Gotama and his disciples shall no longer come to the place.”

But the other said to her, “O foolish Fairy! the Merchant in spending his money spends it on the religion of the Buddhas, which leadeth to salvation. Though I should be seized by the hair, and sold for a slave, I will say no such thing. Begone with you!”

Another day the Fairy went to the Merchant’s eldest son, and persuaded him in the same manner. But he refused her as before. And to the Merchant himself she did not dare to speak.

Now by constantly giving gifts, and doing no business, the Merchant’s income grew less and less, and his wealth went to ruin. And as he sank more and more into poverty, his property, and his dress, and his furniture, and his food were no longer as they had been. He nevertheless still used to give gifts to the Order; but he was no longer able to give of the best.

One day when he had taken his seat, after saluting the Teacher, he said to him, “Well, householder! are gifts still given at your house?”

“They are still being given, Lord,” said he, “but only a mere trifle of stale second day’s porridge.”

Then said the Master to him, “Don’t let your heart be troubled, householder, that you give only what is unpleasant to the taste. For if the heart be only right, a gift given to Buddhas, or Pacceka Buddhas,[339] or their disciples, can never be otherwise than right. And why? Through the greatness of the result. For that he who can cleanse his heart can never give unclean gifts is declared in the passage--

If only there be a believing heart, There is no such thing as a trifling gift To the Mortal One, Buddha, or his disciples. There is no such thing as a trifling service To the Buddhas, to the Illustrious Ones; If you only can see the fruit that may follow, E’en a gift of stale gruel, dried up, without salt!

And again he said to him, “Householder! although the gift you are giving is but poor, you are giving it to the Eight Noble Beings.[340] Now when I was Velāma, and gave away the Seven Treasures, ransacking the whole continent of India to find them, and kept up a great donation, as if I had turned the five great rivers into one great mass of water, yet I attained not even to taking refuge in the Three Gems, or to keeping the Five Precepts, so unfit were they who received the gifts. Let not your heart be troubled, therefore, because your gifts are trifling.” And so saying, he preached to him the Velāmika Sutta.

Now the Fairy, who before had not cared to speak to the Merchant, thinking, “Now that this man has come to poverty, he will listen to what I say,” went at midnight to his chamber, and appeared in visible shape before him.

“Who’s there?” said the Merchant on seeing her.

“’Tis I, great Merchant; the Fairy who dwells in the turret over the fourth gate.”

“What are you come for?”

“Because I wish to give you some advice.”

“Speak, then.”

“O great Merchant! you take no thought of your last days. You regard not your sons and daughters. You have squandered much wealth on the religion of Gotama the mendicant. By spending your money for so long a time, and by undertaking no fresh business, you have become poor for the sake of the mendicant Gotama. Even so you are not rid of the mendicant Gotama. Up to this very day the mendicants swarm into your house. What you have lost you can never restore again; but henceforth neither go yourself to the mendicant Gotama, nor allow his disciples to enter your house. Turn not back even to behold the mendicant Gotama, but attend to your own business, and to your own merchandize, and so reestablish the family estates.”

Then said he to her, “Is this the advice you have to offer me?”

“Yes; this is it.”

“He whose power is Wisdom has made me immovable by a hundred, or thousand, or even a hundred thousand supernatural beings such as you. For my faith is firm and established like the great mountain Sineru. I have spent my wealth on the Treasure of the Religion that leads to Salvation. What you say is wrong; it is a blow that is given to the Religion of the Buddhas by so wicked a hag as you are, devoid of affection. It is impossible for me to live in the same house with you. Depart quickly from my house, and begone elsewhere!”

When she heard the words of the converted, saintly disciple, she dared not stay; and going to the place where she dwelt, she took her children by the hand, and went away. But though she went, she determined, if she could get no other place of abode, to obtain the Merchant’s forgiveness, and return and dwell even there. So she went to the guardian god of the city, and saluted him, and stood respectfully before him.

“What are you come here for?” said he.

“Sir! I have been speaking thoughtlessly to Anātha Piṇḍika; and he, enraged with me, has driven me out from the place where I dwelt. Take me to him, and persuade him to forgive me, and give me back my dwelling-place.”

“What is it you said to him?”

“’Henceforth give no support to the Buddha, or to the Order of Mendicants, and forbid the mendicant Gotama the entry into your house.’ This, Sir, is what I said.”

“You said wrong. It was a blow aimed at religion. I can’t undertake to go with you to the Merchant!”

Getting no help from him, she went to the four Archangels, the guardians of the world. And when she was refused by them in the same manner, she went to Sakka, the King of the Gods, and telling him the whole matter, besought him urgently, saying, “O God! deprived of my dwelling-place, I wander about without a shelter, leading my children by the hand. Let me in your graciousness be given some place where I may dwell!”

And he, too, said to her, “You have done wrong! You have aimed a blow at the religion of the Conqueror. It is impossible for me to speak on your behalf to the Merchant. But I can tell you one means by which the Merchant may pardon you.”

“It is well, O God. Tell me what that may be!”

“People have had eighteen thousands of thousands of money from the Merchant on giving him writings. Now take the form of his manager, and without telling anybody, take those writings, surround yourself with so many young ogres, go to their houses with the writings in one hand, and a receipt in the other, and stand in the centre of the house and frighten them with your demon power, and say, ‘This is the record of your debt. Our Merchant said nothing to you in byegone days; but now he is fallen into poverty. Pay back the moneys which you had from him.’ Thus, by displaying your demon power, recover all those thousands of gold, and pour them into the Merchant’s empty treasury. There was other wealth of his buried in the bank of the river Aciravatī, which, when the river-bank was broken, was washed away to the sea. Bring that back by your power, and pour it into his treasury. In such and such a place, too, there is another treasure of the sum of eighteen thousands of thousands, which has no owner. That too bring, and pour it into his empty treasury. When you have undergone this punishment of refilling his empty treasury with these fifty-four thousands of thousands, you may ask the Merchant to forgive you.”

“Very well, my Lord!” said she; and agreed to what he said, and brought back all the money in the way she was told; and at midnight entered the Merchant’s bed-chamber, and stood before him in visible shape.

“Who’s there?” said he.

“It is I, great Merchant! the blind and foolish Fairy who used to dwell in the turret over your fourth gate. In my great and dense stupidity, and knowing not the merits of the Buddha, I formerly said something to you; and that fault I beg you to pardon. For according to the word of Sakka, the King of the Gods, I have performed the punishment of filling your empty treasury with fifty-four thousands of thousands I have brought--the eighteen thousands of thousands owing to you which I have recovered, the eighteen thousands of thousands lost in the sea, and eighteen thousands of thousands of owner-less money in such and such a place. The money you spent on the monastery at Jetavana is now all restored. I am in misery so long as I am allowed no place to dwell in. Keep not in your mind the thing I did in my ignorance, but pardon me, O great Merchant!”

When he heard what she said, Anātha Piṇḍika thought, “She is a goddess, and she says she has undergone her punishment, and she confesses her sin. The Master shall consider this, and make his goodness known. I will take her before the Supreme Buddha.” And he said to her, “Dear Fairy! if you wish to ask me to pardon you, ask it in the presence of the Buddha!”

“Very well. I will do so,” said she. “Take me with you to the Master!”

To this he agreed. And when the night was just passing away, he took her, very early in the morning, to the presence of the Master; and told him all that she had done.

When the Master heard it, he said “You see, O householder, how the sinful man looks upon sin as pleasant, so long as it bears no fruit; but when its fruit ripens, then he looks upon it as sin. And so the good man looks upon his goodness as sin so long as it bears no fruit; but when its fruit ripens, then he sees its goodness.” And so saying, he uttered the two stanzas in the Scripture Verses:

The sinner thinks the sin is good, So long as it hath ripened not; But when the sin has ripened, then The sinner sees that it was sin!

The good think goodness is but sin, So long as it hath ripened not; But when the good has ripened, then The good man sees that it was good!

And at the conclusion of the verses the Fairy was established in the Fruit of Conversion. And she fell at the wheel-marked feet of the Teacher, and said, “My Lord! lustful, and infidel, and blind as I was, I spake wicked words in my ignorance of your character. Grant me thy pardon!”

Then she obtained pardon both from the Teacher and from the Merchant.

On that occasion Anātha Piṇḍika, began to extol his own merit in the Teacher’s presence, saying, “My Lord! though this Fairy forbad me to support the Buddha, she could not stop me; and though she forbad me to give gifts, I gave them still. Shall not this be counted to my merit, O my Lord?”

But the Teacher said, “You, O householder, are a Converted person, and one of the Elect disciples. Your faith is firm, you have the clear insight of those who are walking in the First Path. It is no wonder that you were not turned back at the bidding of this weak Fairy. But that formerly the wise who lived at a time when a Buddha had not appeared, and when knowledge was not matured, should still have given gifts, though Māra, the Lord of the angels of the Realms of Lust, stood in the sky, and told them to give no gifts; and showing them a pit full of live coals eighty cubits deep, called out to them, ‘If you give the gift, you shall be burnt in this hell’--that was a wonder!”

And at the request of Anātha Piṇḍika, he told the tale.

* * * * *

Long ago, when Brahma-datta was reigning in Benāres, the Bodisat came to life in the family of the Treasurer of Benāres, and was brought up in much luxury, like a prince. And he arrived in due course at years of discretion; and even when he was but sixteen years old he had gained the mastery over all branches of knowledge.

At the death of his father he was appointed to the office of Treasurer, and had six Gift-halls built,--four at the four gates, and one in the midst of the city, and one at the entrance to his mansion. And he gave Gifts, and kept the Precepts, and observed the Sabbath-days.

Now one day when pleasant food of all sweet tastes was being taken in for the Bodisat at breakfast-time, a Pacceka Buddha, who had risen from a seven days’ trance, saw that the time had come for him to seek for food. And thinking he ought to go that day to the door of the Benāres Treasurer’s house, he washed his face with water from the Anotatta lake, and used a toothpick made from the betel-creeper, put on his lower robe as he stood on the table-land of Mount Manosilā, fastened on his girdle, robed himself, took a begging-bowl he created for the purpose, went through the sky, and stood at the door of the house just as the breakfast was being taken in to the Bodisat.

As soon as the Bodisat saw him, he rose from his seat, and looked at a servant who was making the preparations.

“What shall I do, Sir?” said he.

“Bring the gentleman’s bowl,” said his master.

That moment Māra the Wicked One was greatly agitated, and rose up, saying, “It is seven days since this Pacceka Buddha received food. If he gets none to-day, he will perish. I must destroy this fellow, and put a stop to the Treasurer’s gift.”

And he went at once and caused a pit of live coals, eighty fathoms deep, to appear in the midst of the house. And it was full of charcoal of Acacia-wood; and appeared burning and flaming, like the great hell of Avīci. And after creating it, he himself remained in the sky.

When the man, who was coming to fetch the bowl, saw this, he was exceeding terrified, and stopped still.

“What are you stopping for, my good man?” asked the Bodisat.

“There is a great pit of live coals burning and blazing in the very middle of the house, Sir!” said he. And as people came up one after another, they were each overcome with fear, and fled hastily away.

Then thought the Bodisat, “Vasavatti Māra must be exerting himself with the hope of putting an obstacle in the way of my almsgiving. But I am not aware that I can be shaken by a hundred or even a thousand Māras. This day I will find out whether my power or Māra’s--whether my might or Māra’s--is the greater.”

And he himself took the dish of rice just as it stood there ready, and went out, and stood on the edge of the pit of fire; and looking up to the sky, saw Māra, and said--

“Who are you?”

“I am Māra,” was the reply.

“Is it you who created this pit of fire?”

“Certainly, I did it.”

“And what for?”

“Simply to put a stop to your almsgiving, and destroy the life of that Pacceka Buddha!”

“And I’ll allow you to do neither the one nor the other. Let us see this day whether your power or mine is the greater!” And still standing on the edge of the pit of fire, he exclaimed--

“My Lord, the Pacceka Buddha! I will not turn back from this pit of coal, though I should fall into it headlong. Take now at my hands the food I have bestowed, even the whole of it.” And so saying, he uttered the stanza:

“Far rather will I fall into this hell Head downwards, and heels upwards, of my own Accord, than do a deed that is unworthy! Receive then, Master, at my hands, this alms!”

And as he so said, he held the dish of rice with a firm grasp, and walked right on into the fiery furnace!

And that instant there arose a beautiful large lotus-flower, up and up, from the bottom of the depth of the fiery pit, and received the feet of the Bodisat. And from it there came up about a peck of pollen, and fell on the Great Being’s head, and covered his whole body with a sprinkling of golden dust. Then standing in the midst of the lotus-flower, he poured the food into the Pacceka Buddha’s bowl.

And he took it, and gave thanks, and threw the bowl aloft; then rose himself into the sky, in the sight of all the people; and treading as it were on the clouds whose various shapes formed a bolt across the heavens, he passed away to the mountain regions of Himālaya.

Māra too, sorrowing over his defeat, went away to the place where he dwelt.

But the Bodisat, still standing on the lotus, preached the Law to the people in praise of charity and righteousness; and then returned to his house, surrounded by the multitude. And he gave gifts, and did other good works his life long, and then passed away according to his deeds.

* * * * *

The Teacher then concluded this discourse in illustration of his words, “This is no wonder, O householder, that you, having the insight of those who are walking in the First Path, should now have been unmoved by the Fairy; but what was done by the wise in former times, that was the wonder.” And he established the connexion, and summed up the Jātaka, by saying, “There the then Pacceka Buddha died, and on his death no new being was formed to inherit his Karma; but he who gave alms to the Pacceka Buddha, standing on the lotus after defeating the Tempter, was I myself.”

END OF THE STORY OF THE FIERY FURNACE.[341]

END OF BOOK I. CHAPTER IV.

INDEX.

The names mentioned in the Tables following the Introduction are not included in this Index, as the Table in which any name should occur can easily be found from the Table of Contents. The names of the Jātakas as far as published in Mr. Fausböll’s text are included in this Index, the reference being to the number of the story; all the other references are to the pages in this volume.

In Pāli pronounce vowels as in Italian, consonants as in English (except c = _ch_, n̅ = _ny_, ŋ = _ng_), and place the accent on the long syllable. This is a rough rule for practical use. Details and qualifications may be seen in my manual ’Buddhism,’ pp. 1, 2.

Abbhantara Jātaka No. 281

Abhidhamma, lxiv, 106

Abhiṇha Jātaka No. 27

Abhisambuddha-gāthā, lxxvi

Ādiccupaṭṭhāna Jātaka No. 175

Æsop, vii, xi, xxxi-xxxv

Afghanistan, xliii

Age, virtue of reverence to, 310, 320

Aggika Jātaka No. 129

Ājañña Jātaka No. 24

Ajita, Brāhman and Bodisat, 39

Akālarāvi Jātaka No. 119

Akataññū Jātaka No. 90

Āḷāra Kālāma, 111, 89

Alīna-citta Jātaka No. 156

Amarāvatī, a city, 23

Amba Jātaka No. 124

Anabhirati Jātakas Nos. 65, 185

Anātha-piṇḍika, 130, 326-330

Aṇḍabhūtā Jātaka No. 62

Andhapura, a city, 153

Angels open the gate for Gotama, 83; the four guardian (Loka pāla), 110, 92; foolishly doubt regarding the Buddha, 90, 105

Anoma, a river, 85

Antelope, the greedy, 212

Antelope, the wily, 237

Anūpiya, a grove, 87

Anusāsika Jātaka No. 115

Apadāna, lxxiv

Apaṇṇaka Jātaka No. 1

Arabian Nights, xlii

Arabian story-books, xxix, xxx

Araka Jātaka No. 169

Arahats, outward signs of, 87; unconsciousness, a supposed condition of, 90; indifferent to worldly things, 120 Ārāma-dūsa Jātaka Nos. 46, 268

Archery, 76

Arindama, King and Bodisat, 69

Asadisa Jātaka No. 187

Asampadāna Jātaka No. 131

Asaŋkheyya, an æon, 105

Asaŋkiya Jātaka No. 76

Asātamanta Jātaka No. 61

Asatarūpa Jātaka No. 100

Asi-lakkhana Jātaka No. 126

Asitābhu Jātaka. No. 234

Ass in the Lion’s Skin, v

Assaji, the fifth convert, 113, 118

Assaka Jātaka No. 207

Astrology, 168, 185

Astronomy, 150

Atideva, Brāhman and Bodisat, 39

Atīta-vatthu = Birth Story, lxxiv

Atthadassin, a monk in Ceylon, 1; _see_ Buddha, No. 17

Atthassa-dvāra Jātaka No. 84

Atula, Nāga-, King and Bodisat, 38, 48

Avadānas, _see_ Apadāna

Babbu Jātaka No. 137

Babrius, the Greek fabulist, xxxiii

Bāhiya Jātaka No. 108

Baka Jātaka No. 38

Bandhana-mokkha Jātaka No. 120

Bandhanāgāra Jātaka No. 201

Baptism, 71

Bark, clothes of, 8

Barlaam and Josaphat, xxxvi-xli

Baronius, martyrologist, xxxix

Beal, the Rev. S., quoted, 111

Begging for food, 125

Bells, 91, 111

Benares muslin, 86

Benfey, Professor, _see_ Pancha Tantra

Berachia, author of a Hebrew storybook, 277

Betting, 267, 268

Bhaddasāla Jātaka, 186

Bhaddiya the third convert, 113

Bhaddiya the happy-minded, 190

Bhadra-ghaṭa Jātaka No. 291

Bhalluka, a merchant, 110

Bharhut sculptures, lix, 193, 233

Bharu Jātaka No. 213

Bhavas, the three, 81

Bherivāda Jātaka No. 59

Bhīmasena Jātaka No. 80

Bhojājānīya Jātaka No. 23

Bhoja, a Brāhman, 72

Bhoja horses, 245

Bidpai, the Bactrian fabulist, xliv, lxxi

Bigandet, 111

Big-red, name of an ox, 275

Biḷāra Jātaka No. 128

Bimbisāra, king of Rājagaha, 114

Bird-catching, 296

Birds and the burning tree, 308

Birds, _see_ Quail, Partridge, etc.

Blackie, the old woman’s bull, 271

Bodisat = Josaphat, xxxvii

Bodisats, 53

Body, contempt of the, 200

Bowl, the Buddha’s begging-, 87, 93, 94, 110

Brāhma subservient to Gotama, 66, 92, 97, 102

Brāhman and goat, 266

Brāhman and his bet, 267, 268

Brāhmans, good men are the true, 260

Brāhmans and Buddhists, xxviii

Brass, ornaments and water-pots of, 154, 5, 6

Buddha. _a._ Former Buddhas, 52 1-3. Taṇhaŋkara Medhaŋkara Saranaŋkara, 52 4. Dīpaŋkara, 8-31, 126 5. Kondañña, 31, 32, 33, 126 6. Maŋgala, 34 7. Sumana, 38 8. Revata, 39 9. Sobhita, 39 10. Anomadassin, 40 11. Paduma, 41 12. Nārada, 41 13. Padumuttara, 42 14. Sumedha, 43 15. Sujāta, 43 16. Piyadassin, 44 17. Atthadassin, 45 18. Dhammadassin, 46 19. Siddhattha, 46 20. Tissa, 47 21. Phussa, 47 22. Vipassin, 48 23. Sikhin, 49 24. Vessabhū, 49 25. Kakusandha, 50 26. Koṇāgamana, 51 27. Kassapa, 86, 51 _b._ Gotama the Buddha, life of, 60-130; date of death of, lvi

Buddhadeva, a monk in Ceylon, 2

Buddhaghosa, lxiii-lxv

Buddhamitta, a monk in Ceylon, 2

Buddhavaŋsa, liv, lvi, 3-54, 29

Bull who lost a bet, 266

Bull who earned wages, 271

Candābha Jātaka No. 135

Canda-kinnara Jātaka No. 128

Canonization, xxxviii

Caravans, Jātakas Nos. 1 and 2

Cariyā Piṭaka, liii

Caste, 61

Catumaṭṭa Jātaka No. 187

Channa, 81-87

Charity, power of, 101

City cheats and country fools, 316

Council of the Disciples (Sāvaka-sannipāta), 119

Crab, the, with the famous grip, 319

Crane, the cruel, outwitted, 317

Crane, the good, and the live fish, 288

Credulity, sin of, 80

Crocodiles in a drop of water, 309

Crow and fox, viii

Crow and jackal, xii

Crows and owls, feud between, 291

Cucumbers, the golden, 288

Cullaka-seṭṭhi Jātaka No. 4

Cup, the wishing, xxi

Dabba, the Mallian, 172

Daddara Jātaka No. 172

Dadhi-vāhana Jātaka No. 186

Dāgaba of the Diadem, 86; of Kanthaka’s Staying, 84; of the Steadfast Gaze, 106; of the Jewelled Cloister, 106; of the Hair-relics, 110

Dancing women, 81

Davids, the Rev. T. W., xl

Dead, feast in honour of, 226

Deer, loses his herd by foolishness (Jātaka No. 11), 195; saves his herd by self-sacrifice (Jātaka No. 12), 205; who would not learn, 219; the cunning, 221

Deer forest, the, near Benares, 111

Delusion, one of the three great sins, 80, 164

Demons, red-eyed, and bold, and shadowless, 143

Demon of water, 181, 233

Dennys, Dr., ‘Folklore of China,’ xlv

Desert demons, _see_ Jātaka No. 1

Devadaha, a village, 65

Devadatta, 156, 194, 257

Deva-dhamma Jātaka No. 6

Dhaja, a Brāhman, 72

Dhammadhaja Jātaka No. 220

Dhammaka, a mountain, 7

Dhammapada, _see_ Piṭaka

Dhammapada Commentary, 123

Dhammapāla Jātaka, 126, 129

Dhanapālaka, 88

Dīgha Nikāya, repeaters of, 78

Diptychs in the early Christian church, xxxviii

Divyāvadāna quoted, 185

Dog and elephant, 263

Dog who turned preacher, 240

Double miracle (by the Buddha), 105, 123, 164; (by Little Roadling), 165

Dubbaca Jātaka No. 116

Dubbala-kaṭṭha Jātaka No. 105

Duddada Jātaka No. 180

Dummedha Jātaka Nos. 50, 122

Durājana Jātaka No. 64

Dūta Jātaka No. 260

Earthquakes, miraculous, 33, 58, 118

East, facing towards the, 67, 96

Eclipse, 253

Ekapada Jātaka No. 238

Ekapaṇṇa Jātaka No. 149

Elephant, Māra’s mystic, 97, 99, 101

Elephant’s feet, of gold, 182

Elephant, the gentle, 259-262

Elephant and dog, 263

Elephant, monkey, and partridge, 312

Emetic, 243

Erasmus quoted, vii

Evil communications, etc., xxi, 257-262

Evil to be overcome with good, xxv, xxviii

Execution by elephants, 281

Fairy, story about a, 216

Fetish worship, xxi

Fiery furnace, story of the, 316

Fire-god conquered by a quail, 304

Fire restrained in presence of the Buddha, 303

Fire worshippers, 114, 115

Fire, origin of jungle-, 308

Fish and his wife (No. 34), 299

Fish choose the Leviathan as their king, 291

Fish and the good crane, 288

Fish and the cruel crane, 317

Flying, accomplishment of Arahats, 122

Flying of Pacceka Buddhas, 335; by means of a gem, xix

Fowler and the quails, 296-298

Fox and crow, xiii

Gagga Jātaka No. 155

Gahapati Jātaka No. 199

Gāmaṇi-canda Jātaka No. 257

Gaŋgeyya Jātaka No. 205

Garahita Jātaka No. 219

Gayā-sīsa hill near Rājagaha, 114, 257

Gesta Romanorum, xlvi

Ghatāsana Jātaka No. 133

Ghaṭikāra, an archangel, 86, 93

Gift-halls, 334

Gifts, trifling, of great value, 329

Gijjha Jātaka No. 164

Gilchrist, J., translator of Æsop, xxxv

Giridanta Jātaka No. 184

Girly-face, an elephant so called, 259

Goat and Brāhman, 226

Godha Jātaka Nos. 138, 141

Gods, Brāhman and Buddhist, 180-184

Godpole’s Æsop in Sanskrit, xxxv

Gold of Ophir, xlvii

Gold, buried, 323, 326

Gold dishes, 156

Golden Hill, 63, 71

Goldsmith, 251

Goose, the Golden, ix, 292, 294

Gotama, name of the Buddha, 112

Greediness, story against, 214-218

Greek and Buddhist fables, xliii

Guṇa Jātaka No. 157

Guṇādhya, poet, lxxiii

Gūṭhapāna Jātaka No. 227

Guttila Jātaka No. 243

Hair, unkempt, a sign of holiness, 69; the Buddha’s, 86; Dāgaba of the Hair-relic, 110

Halo from the Buddha’s person, 114, 125, 135

Haŋsas, ix, 292

Hardy, 111

Haritamāta Jātaka No. 239

Hawkers, 153-157

Heaven, war in, 284; the glories of, shown to a sinner, 288

Hell becomes filled with light, 103

Hire of boats, 155; carriages, 170

Hitopadesa, lxxii

Horse, _see_ Sindh, Bhoja; the mythic horse, 82-87; horse-dealers, 174; stories of the noble, 244-250; story of the proud, 251

House, figuratively of the individual, 104

Hungarian tales, xlii

Hunters, stories against, 238

Hunting, evils of, 206

Hymn of triumph, the Buddha’s, 103-105

Illīsa Jātaka No. 78

Inda-samāna-gotta Jātaka No. 161

Individuality, 104

Indra, 85

Inherited qualities, liv, lxxxv, 251

Isipatana, suburb of Benares, 91

Jackal and crow, xii

Jāli, a prince, 105

Jambu-khādaka Jātaka No. 294

Janaka Jātaka No. 52

Janapada Kalyāṇī, 128

Jarudapāna Jātaka No. 256

Jasmine, the Arabian, 82

Jātaka Mālā (in Sanskrit), liv

Jātaka Commentary, the old one, 82

Jātaveda the god of fire, 305

Jaṭila, a Bodisat, 62

Jerome quoted, vii

Jetavana, a monastery, gift of, 130

Jews and Moslems, xxx

Jewish translators, xxxi

Jhāna-sodhana Jātaka No. 134

John, St., of Damascus, xxxvi, xl

Jotipāla, Brāhman and Bodisat, 51

Jungle-fire stopping before the Buddha, 303

Kacchapa Jātaka. Nos. 178, 215, 273

Kacchapa Jātaka, No. 215, translated, ix

Kāka Jātaka Nos. 140, 146

Kakaṇṭaka Jātaka No. 170

Kakkara Jātaka No. 209

Kakkaṭa Jātaka No. 267

Kāḷa Devala, 69

Kāḷa Nāgarāja, 94, 97

Kāḷa Udayin, 120

Kāḷakaṇṇi Jātaka Nos. 83, 192

Kālāma, 89, 111

Kalaṇḍuka Jātaka No. 127

Kalāya-muṭṭhi Jātaka No. 176

Kalyāna-dhamma Jātaka No. 171

Kalilag and Damnag literature, xxxix

Kalpa-lasting miracle, 235

Kāmanīta Jātaka No. 228

Kāmanīta-vilāpa Jātaka No. 297

Kammaṭṭhāna, 127

Kañcanakkhandha Jātaka No. 56

Kandagalaka Jātaka No. 210

Kaṇḍina Jātaka No. 13

Kaṇha Jātaka No. 29

Kaṇhā Jinā, a princess, 105

Kanthaka, the mythic horse, 82-87

Kanthaka Nivattana Cetiya, 84

Kapi Jātaka No. 250

Kapota Jātaka No. 42

Karma, instances of action of, 161, 164

Kāsāva Jātaka No. 221

Kassapa of Uruvela, the sixty-second convert, 114

Kassapa Brāhman and Bodisat, 44

Kassapa Buddha, _see_ Buddha

Kassapa Kumāra, the Elder, 199, 204

Kassapa Mahā Narada, 115

Kaṭāhaka Jātaka No. 125

Kathā-sarit-Sāgara, lxxii, 168

Kāya-vicchinda Jātaka No. 293

Keḷi-sīla Jātaka No. 102

Kesa-dhātu-vaŋsa, 111

Khadiraŋgāra Jātaka No. 40

Khaṇḍahala Jātaka, 190

Khandhavatta Jātaka No. 203

Khanti-vaṇṇana Jātaka No. 225

Khara-dhāṭika, a demon, 33

Kharādiyā Jātaka No. 16

Kharassara Jātaka No. 79

Khema, king and Bodisat, 50

Khurappa Jātaka No. 265

Kimpakka Jātaka No. 85

Kingdom of Righteousness, 112

Kings chosen by the animals, 292

Kings, a lesson for, xxii

Kiŋsukopama Jātaka No. 248

Kinnara Jātaka, 128

Kisā Gotomī, 79, 80

Komāya-putta Jātaka No. 299

Kondanya, a Brāhman, 72, 73; becomes the first disciple, 112

Kosala, a country near Benares, xxiii

Kosiya Jātaka Nos. 130, 226

Kshemendra, Kashmirian poet, lxxiii

Kuddāla Jātaka No. 70

Kuhaka Jātaka No. 89

Kukkura Jātaka No. 22

Kulāvaka Jātaka No. 31

Kumbhīla Jātaka No. 224

Kunāla Jātaka, 295

Kuṇḍaka-pūva Jātaka No. 109

Kusanāḷi Jātaka No. 121

Kurudhamma Jātaka No. 276

Kuruŋga-miga Jātaka Nos. 21, 206

Kūṭa-vāṇija Jātaka No. 218

Lābha-garaha Jātaka No. 287

La Fontaine’s fables, vii, xi, xlii

Lakkhaṇa, a Brāhman, 72

Lakkhaṇa Jātaka No. 11

Lalita Vistara, 104, 87

Lamp, the wonderful, xxi

Laṭṭhivanuyyāna (grove of reeds), 116

Leviathan, king of the fish, 292

Life like living in a house on fire, 81

Lion of the vermilion plain, 11

Lion as Bodisat, 40

Lion, the Buddha walks like a, 93

Lion, the Buddha mighty in voice as a, 135

Lion and tiger, 214

Lion chosen king of the beasts, 292

Litta Jātaka No. 91

Little-red, name of an ox, 275

Lola Jātaka No. 274

Lomahaŋsa Jātaka No. 94

Losaka Jātaka No. 41

Lotus stalks, edible, 140, 143

Love, the dart of, 212

Lumbini grove, where the Buddha was born, 66

Macala, a village in Magadha, 279

Maccha Jātaka Nos. 34, 75, 216

Macchudāna Jātaka No. 288

Maddī, queen, 105

Magadha, land of, 195

Magha, a Brāhman, 279

Mahā-bharata quoted, xxvii, 185

Mahā Māyā, mother of the Buddha, 61 and foll.

Mahā-nāma, the fourth convert, 113

Mahāpadāna, 77

Mahā-panāda Jātaka No. 264

Mahā-piŋgala Jātaka No. 240

Mahā-sāra Jātaka No. 92

Mahā-sīlava Jātaka No. 51

Mahā-sudassana Jātaka No. 95

Mahā-supina Jātaka No. 77

Mahā Vaŋsa quoted, 111, 264

Mahilā-mukha Jātaka No. 26

Mahiŋsāsa, Prince, 180

Mahiŋsāsaka, race of, 2

Mahisa Jātaka No. 278

Mahosadha Jātaka, xiv

Majjhima Desa, the Buddhist Holy Land, 110

Makasa Jātaka No. 44

Makhā Deva Jātaka No. 9

Makkaṭa Jātaka Nos. 173, 174

Māluta Jātaka No. 17

Mallika, king of Kosala, xxiii

Mandhātu Jātaka No. 258

Maŋgala, ascetic and Bodisat, 46

Maŋgala Jātaka No. 87

Mañjerika, palace of the Nāga king, 97

Maṇi-cora Jātaka No. 194

Maṇi-cora-kaṇṭha Jātaka No. 253

Maṇi-sūkara Jātaka No. 285

Mantin, a Brāhman, 72

Māra, the Buddhist Satan, tempts Gotama with sovereignty, 84; conflict between the Buddha and, 96-101; the daughters of, 106-108; as tempter, 335

Marriage feast, 276

Marriage custom, choice by the woman, 289-292

Marks on a child’s body signs of its future, 70, 72, 125

Martyrologies, xxxix

Mataka-bhatta Jātaka No. 18

Mātali, Sakka’s charioteer, 286

Migadāya, a deer forest near Benares, 111

Milk, legend of ‘working in and in,’ 91

Milky Way, the, 135

Mirage, 141

Mittacinti Jātaka No. 114

Mittāmitta Jātaka No. 197

Mittavinda Jātaka Nos. 82, 104, 369, 439

Moggallāna, the chief disciple, 118

Monastery, gift of, 118, 130-132

Monk, the eight things allowed to a, 87

Monkey, partridge, and elephant, 312

Monkeys and demon, 232

Moon Prince, 180

Mora Jātaka No. 159

Mucalinda, the king of the cobras, 109

Mudulakkhana Jātaka No. 66

Mudupāṇi Jātaka No. 262

Mūla-pariyāya Jātaka No. 245

Muṇika Jātaka No. 30

Muslin of Benāres, 36

Myth, tale of the Golden Goose a true, 294

Nacca Jātaka No. 32

Nāgas, mystic snakes, 85, 88, 94; king of, sings the Bodisat’s praise, 97

Nakkhatta Jātaka No. 49

Nakula Jātaka No. 165

Nalakapāna, a village and lake, 233

Nālaka, 70

Nalapāna Jātaka No. 20

Nāmasiddhi Jātaka No. 97

Nānacchanda Jātaka No. 289

Nanda Jātaka No. 39

Nanda, the Buddha’s half brother, 128

Nandi-visāla Jātaka No. 28

Nandiya Jātaka No. 222

Naŋgalīsa Jātaka No. 123

Naŋguṭṭha Jātaka No. 144

Nārada Kassapa, 275

Nārada Kassapa Jātaka (the Mahā), 115

Nautch girls, 81

Nerañjara, a river near Uruvela, 94

Nigrodha tree, 91-93

Nigrodha-miga Jātaka No. 12

Nimi Jātaka, 181

Nipāta, division of the Jātaka Book, lxxix

Nirvāna, 80, 104, 105, 106, 137, 204

Numbers, sacred or lucky, 71, 74

Nun, leave of relatives required to become a, 199; charge against a, 202, 203; attains Nirvana, 204

Offerings, uselessness of, 115

Old woman and her black bull, 273

Old woman and her golden cucumbers, 288

Omens, the thirty-two good, 64, 68, 103; the four, 73, 78

Ophir, probably in India, xlvi; gold of, xlvii

Overland route in ancient times, xlvii

Owls and the crows, 291

Ox who envied the pig, 275

Pabbajjā Sutta, 82

Pabbata king and Bodisat, 50

Pabbatupatthara Jātaka No. 195

Paccuppanna-vatthu = Introductory Story, lxxiv

Pada-gata-sannaya, lxxvii

Padañjali Jātaka No. 247

Paduma Jātaka Nos. 193, 261

Pahlavi, ancient Persian, xxix

Palāyi Jātaka Nos. 229, 230

Palmyra fruits, single seeded, 94

Palobhana Jātaka No. 263

Panāda Jātaka No. 264

Pañcāvudha Jātaka No. 55

Pañcagaru Jātaka No. 132

Pancha Tantra, vii, xi, xxix, lxx

Paṇḍava, a rock near Rājagaha, 88

Paṇṇika Jātaka No. 103

Pārāmitās, the Ten Perfections, 18 and foll., 54 and foll.

Paricchātaka flowers (of heaven), 85

Parosahassa Jātaka No. 99

Parosata Jātaka No. 101

Partridge, monkey, and elephant, 312

Peacock, the dancing No. 32

Penance not the way to wisdom, 91

Petrus de Natalibus, martyrologist, xxxix

Phædrus, the Latin fabulist, xxxiii

Phala Jātaka No. 54

Piety, name of a woman, 282

Pig and ox, 276

Piṭakas quoted or referred to:-- Apadānaŋ, lxxiv Pabbajjā Sutta, 89 Mahā-padhāna Sutta, 77, 89 Sāmañña-phala Sutta, 7 Dhammapada, xxvii, 109, 137, 158, 178, 185, 197, 199, 209, 239, 253 Jātaka, _see_ separate titles. Sutta Nipāta, 185 Culla Vagga, lii, 314, 193, 177, 190 Saŋyutta Nikāya, xiii, lii Aŋguttara Nikāya, lxii Abhidhamma, lxiv, 106 Cariyā Piṭaka, liii Buddhavaŋsa, liv, lxvi Mahā Vagga, 61 Vammīka Sutta, 204 Ratthapāla Sutta, 212 Sudinna Sutta, 212 Pārājikaŋ, 212 Mahā Samaya Sutta, 136

Planudes, author of Æsop, xxxii

Plato quoted, vi

Pleasing, name of a woman, 282

Ploughing festival, 74, 75

Puṇṇa-nadī Jātaka No. 214

Puṇṇapāti Jātaka No. 53

Puṇṇā, slave girl of Sujātā, 92

Puppharatta Jātaka No. 147

Puṭa-bhatta Jātaka No. 223

Puṭa-dūsaka Jātaka No. 280

Quail, the Holy No. 35

Quails, Sad Quarrel of the No. 33

Rādhā Jātaka Nos. 145, 198

Rāhu, head without a body, 253

Rāhula, Gotama’s son, 79, 82, 128, 221

Rājagaha, 87

Rājāyatana-tree, 109

Rājovāda Jātaka No. 151

Rāma, a Brāhman, 72; father of Buddha’s teacher Uddaka, 89

Ramma, a city, 9, 26, 27

Rammavati, a city, 31

Rangoon, 111

Rays of light stream from a Buddha, 33

Ready-made clothes not to be trusted, 315

Renunciation, the Great, 81-84, 186; garb of, 87; power of, 100

Repeaters of the Scriptures (_Bhān.]akā_), 78

Rest-houses for travellers, 282

Roadling, story of Great Roadling and Little Roadling, 158-165

Robbers’ talk, effect of, 259-261

Rohiṇī Jātaka No. 45

Romaka Jātaka No. 277

Rucira Jātaka No. 275

Ruhaka Jātaka No. 191

Rukkha-dhamma Jātaka No. 74

Sabbadāṭha Jātaka No. 241

Saccakiriyā, solemn appeal made in truth, 235, 241

Saccaŋkira Jātaka No. 73

Sacrifices, folly of, 226-231

Sādhu-sīla Jātaka No. 200

Sahajātā, or Connatal Ones, 68

Sāketa Jātaka Nos. 68, 237

Sakka as Bodisat, 46; his character in Buddhist tales, xvii; places the Buddha’s hair in a dāgaba in heaven, 86; serves the Buddha, 66, 92, 102, 109, 116, 117; legend of his throne feeling hot, 116; former birth of the present, 279; the Bodisat born as, 284; tempts a mortal, 288; his presents, xvii

Sakuṇa Jātaka No. 36

Sakuṇagghi Jātaka No. 168

Sākyas, the, 123

Sālaka Jātaka No. 249

Sālitta Jātaka No. 107

Sālūka Jātaka Nos. 30, 286

Sāmañña-phala Sutta quoted, 7

Samāpatti, 89

Samiddhi Jātaka No. 167

Sammappathāna, 89

Sammodamāna Jātaka No. 33

Samuddha Jātaka No. 295

Sanchi Tope, sculptures at, lix

Saŋgāmāvacara Jātaka No. 182

Sanjaya, a gardener so called, 217

Sañjiva Jātaka No. 150

Saŋkappa Jātaka No. 251

Saŋkha-dhamana Jātaka No. 60

Saŋvara Jātaka No. 186

Santhava Jātaka No. 162

Sap of life, curious legend concerning, 90, 92

Sārambha Jātaka No. 88

Sāriputta, the chief disciple, 118, 129, 194, 251, 316, 322

Satadhamma Jātaka No. 179

Satapatta Jātaka No. 279

’Sausages,’ 276

Sāvatthi, 130

Seal-ring, as pledge, 170

Seggu Jātaka No. 217

Senāni, a landowner, father of Sujātā, 91

Seriva, a country, and a trader, 153

Serivāṇija Jātaka No. 3

Seven allied kings, 246-249

Seyya Jātaka No. 282

Shadow, men without, are demons, 143

Shakespeare, vii, xlii

Shield of virtue, 98

Siddhattha, name of the Buddha, 73, 89, 96, 105

Sigāla Jātaka Nos. 113, 142, 148, 152, 157

Signs, the thirty-two bodily, of a Great Being, 70, 72, 91

Sīha-camma Jātaka, No. 189, translated, v

Sīhakoṭṭhuka Jātaka No. 188

Sīlānisaŋsa Jātaka No. 190

Sīlava-nāga Jātaka No. 72

Sīlavīmaŋsana Jātaka Nos. 86, 290, 330, 362

Simpson, W., xliii

Sinbad the Sailor, xli

Sindh horses, 76, 78

Sindhava Jātaka Nos. 254, 266

Singi gold, 117

Sinhalese version of the Birth Stories, xiii

Sirens in Buddhist stories, xiv

Siri Jātaka No. 284

Six, the, 310

Slave on the buried gold, 322

Slaves addressed as ‘uncle,’ 323, 319

Slavonic tales, xlii

Snakes, _see_ Nāga and Mucalinda

Solomon’s Judgment, xiv, xliv-xlvii

Somadatta Jātaka No. 211

Somadeva, lxii

Sotthiya, a merchant, 132

Sotthiya, the grass-cutter, 95

Soul, sermon on, 113

Spell, how righteousness was the Bodisat’s, 281

Spring, beauties of, 121

St. Barlaam, xxxix

St. John of Damascus, xxxvi

St. Josaphat, xxxix

Stag and roe, 211-213

Strainer used by monks, 278

Struggle, the Great, against sin, 89, 91

Suhanu Jātaka No. 158

Suka Jātaka No. 255

Sūkara Jātaka No. 153

Sudassana (Belle Vue) monastery, 9; city, 42

Sudassana, Sujāta-Buddha’s chief disciple, 43; king and Bodisat, 49

Sudatta, a Brāhman, 72

Suddodhana, the husband of the Buddha’s mother, 61, 65 and foll., 90, 119, 126

Sujātā Jātaka No. 269

Sujāta, a Bodisat, 46

Sujātā, legend of her offering to the Buddha, 91-94

Sumedha, the Bodisat in the time of Dīpaŋkara, xliii, 2-28

Sunakha Jātaka No. 242

Suŋsumāra Jātaka No. 208

Sun Prince, 180

Supaṇṇas, winged creatures, 287, 285, 85, 88

Supatta Jātaka No. 292

Surāpāna Jātaka No. 81

Suruci Jātaka, lxxx

Suruci, a Brāhman, 34

Susima ascetic and Bodisat, 45

Susīma Jātaka No. 163

Suvaṇṇa-haŋsa Jātaka No. 136

Suyāma, a Brāhman, 72; an archangel, 67

Tailor, the crafty monk who was a, 315

Takka Jātaka No. 63

Takkasilā = Taxila, a university town, xxii

Taṇḍula-nāḷi Jātaka No. 5

Tapassu, a merchant, 110

Tāvatiŋsa heaven, 86, 87

Tayodhamma Jātaka No. 58

Telapatta Jātaka No. 96

Telavāha river, 153

Telovada Jātaka No. 246

Thoughtful, name of a woman, 252

Tiger, 214

Tilamuṭṭhi Jātaka No. 252

Tin, 154

Tinduka Jātaka No. 177

Tirītavaccha Jātaka No. 259

Tissa, an Elder so named, 214-216

Titans war against the gods, 285

Tittha Jātaka No. 25

Tittira Jātaka Nos. 37, 117

Tortoise, of gold, 133; the talkative, viii

Trade customs:-- Caravans, Jātakas Nos. 1, 2 Hawkers, Jātaka No. 3 Close of contract by deposit of seal-ring, 170 Kings fix their own prices, 174-6 Dodges of a ready-made clothier, 315 Business manager, 317 Loans on bond, 326, 331 Receipts on payment, 331

Transmigration of souls, lxxv

Treasure trove, 332

Treasurer of Benāres, 334

Trees pay homage to Mahā Māyā, 66; to the Buddha, 75, 102

Tree-god, the Buddha mistaken for a, 93; prayer to, 91

Tree of Wisdom (Bo- or Bodhi-tree), 95

Tree-god, or genius, or fairy, the Bodisat as, 212, 238, 230, 317

Truth-act, curious belief of, 235

Ubhatobhaṭṭha Jātaka No. 139

Ucchaŋga Jātaka No. 67

Ucchiṭṭha-bhatta Jātaka No. 212

Udañcani Jātaka No. 106

Udapāna-dūsa Jātaka No. 271

Udāyin (Kāḷa), 120, 121

Udāyin the Simpleton, 172, 173

Uddaka, the Buddha’s teacher, 89, 111

Udumbara Jātaka No. 298

Ugga, a merchant, 133

Ukkala, Orissa, 110

Ulūka Jātaka No. 270

Ummagga Jātaka, lxxx

Upāhana Jātaka No. 231

Upaka, a Hindu mendicant, 112

Upasāḷha Jātaka No. 166

Upasampadā-kammavācā quoted, 161

Uppala-vaṇṇā, 220, 223

Uraga Jātaka No. 154

Uruvela, 73, 89, 91

Uttara, Brāhman and Bodisat, 43

Vacchanakha Jātaka No. 235

Vaddhaki-sūkara Jātaka No. 283

Vaka Jātaka No. 300

Valāhakassa Jātaka No. 196

Vālodaka Jātaka No. 183

Vanarinda Jātaka No. 57

Vaṇṇabhumi (Place of Praise), 116

Vaṇṇupatha Jātaka No. 2

Vappa, the second convert, 113

Varaṇa Jātaka No. 71

Varro quoted, vii

Vāruṇi Jātaka No. 47

Vātamiga Jātaka No. 14

Vaṭṭaka Jātaka Nos. 35, 118

Vedabbha Jātaka No. 48

Vedas, the three, 4, 71

Veḷuka Jātaka No. 44

Veḷuvana (the Bambu-grove), 118

Veri Jātaka No. 103

Verses in the Jātakas, lxxviii

Vesāli, Council of, lvi

Vessantara Jātaka, 33, 101, 124

Vessavana, king of the goblins, 181

Vetāla-panca-viŋsatī, lxxiii

Vijayuttara, Sakka’s trumpet, 97

Vijitavī, Bodisat, 47

Vikaṇṇaka Jātaka No. 233

Vīṇāthūṇa Jātaka No. 232

Vinīlaka Jātaka No. 160

Vīraka Jātaka No. 204

Virocana Jātaka No. 143

Virtues, the Ten Cardinal, 15-18, 54-58, 107

Visavanta Jātaka No. 69

Vissakamma, 78

Vissāsabhojana Jātaka No. 93

Vīticcha Jātaka No. 244

Vow, folly of offerings given under a, 230

Vṛihat-kathā, lxxiii

Vyaggha Jātaka No. 272

Water of presentation, 131, 165

Water goblin, 180-184

Well-born, name of a woman, 282

Wessantara, Buddha’s birth as, referred to, 101, 124

Wheel, the sacred, 114

Wind, story about, 224

Winged creatures, _see_ Supaṇṇas

Women, 180, 204, n.; none in the Brahma heaven, 282

Yakkhas, xiv, 95

Yakshas _see_ Yakkhas

Yakshiṇī, _see_ Yakkhas

Yasa, the sixth convert, 113

Yasodharā, 127

Yojana (seven miles), 87

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FOOTNOTES:

[1] _James’s_ ‘Æsop’s Fables’ (London, Murray, 1852), p. 111; _La Fontaine_, Book v. No. 21; Æsop (in Greek text, ed. Furia, 141, 262; ed. Coriæ, 113); _Babrius_ (Lewis, vol. ii. p. 43).

[2] _Benfey’s_ Pancha Tantra, Book iv., No. 7, in the note on which, at vol. i. p. 462, he refers to _Halm_, p. 333; _Robert_, in the ‘Fables inédites du Moyen Age’, i. p. 360; and the Turkish Tūūtī-nāmah (Rosen, vol. ii. p. 149). In India it is found also in the Northern Buddhist Collection called Kathā Sarit Sāgāra, by Somadeva; and in Hitopadesa (iii. 2, Max Müller, p. 110).

[3] Kratylos, 411 (ed. Tauchnitz, ii. 275).

[4] _Lucian_, Piscator, 32.

[5] Vol. ii. No. 91.

[6] ‘Adagia,’ under ‘Asinus apud Cumanos.’

[7] Act ii. scene 1; and again, Act iii. scene 1.

[8] _De Sacy_, ‘Notes et Extraits,’ x. 1, 247.

[9] _Loc. cit._ p. 463.

[10] Pancha Tantra, v. 7. Prof. Weber (Indische Studien, iii. 352) compares _Phædrus_ (Dressler, App. vi. 2) and _Erasmus’s_ ‘Adagia’ under ‘Asinus ad Lyrum.’ See also Tūtī-nāmah (Rosen ii. 218); and I would add _Varro_, in Aulus Gellius, iii. 16; and _Jerome_, Ep. 27, ‘Ad Marcellam.’

[11] Pronounced hangsa, often rendered swan, a favourite bird in Indian tales, and constantly represented in Buddhist carvings. It is the original Golden Goose. See below, p. 294, and Jātaka No. 136.

[12] There is an old story of a Fellow of Magdalen College, Oxford, who inherited a family living. He went in great trouble to Dr. Routh, the Head of his College, saying that he doubted whether he could hold, at the same time, the Living and the Fellowship. “You can hold anything,” was the reply, “if you can only hold your tongue.” And he held _all three_.

[13] In the Vinīla Jātaka (No. 160) they similarly carry a crow to the Himālaya mountains.

[14] _Pañca Tantra_, vol. i. p. 13, where Professor Benfey (i. 239-241) traces also the later versions in different languages. He mentions _Wolff’s_ German translation of the Kalilah and Dimnah, vol. i. p. 91; _Knatchbull’s_ English version, p. 146; _Simeon Seth’s_ Greek version, p. 28; _John of Capua’s_ Directorium Humanæ Vitæ, D. 5 b.; the German translation of this last (Ulm, 1483), F. viii. 6; the Spanish translation, xix a.; _Firenzuola_, 65; _Doni_, 93; _Anvār i Suhaili_, p. 159; _Le Livre des Lumières_ (1664, 8vo.), 124; _Le Cabinet des Fées_, xvii. 309. See also Contes et Fables Indiennes de Bidpai et de Lokman, ii. 112; _La Fontaine_, x. 3, where the ducks fly to America (!); and _Bickell’s_ ‘Kalilag und Dimnag,’ p. 24. In India it is found in _Somadeva_, and in the _Hitopadesa_, iv. 2 (Max Müller, p. 125). See also _Julien_, i. 71.

[15] This version is found in _Babrius_ (Lewis, i. 122); _Phædrus_, ii. 7 and vii. 14 (Orelli, 55, 128); and in the Æsopæan collections (Fur. 193; Coriæ, 61) and in _Abstemius_, 108.

[16] Dubois, p. 109.

[17] See La Fontaine, Book i. No. 2, and the current collections of Æsop’s Fables (_e.g._ James’s edition, p. 136). It should be added that the Jambu-khādaka-saŋyutta in the Saŋyutta Nikāya has nothing to do with our fable. The Jambu-eater of that story is an ascetic, who lives on Jambus, and is converted by a discussion on Nirvāna.

[18] The Siŋhalese text will be found in the ‘_Sidat Saŋgarāwa_,’ p. clxxvii.

[19] Literally ‘the great medicine.’ The Bodisat of that time received this name because he was born with a powerful drug in his hand,--an omen of the cleverness in device by which, when he grew up, he delivered people from their misfortunes. Compare my ‘Buddhism,’ p. 187.

[20] The Yakshas, products of witchcraft and cannibalism, are beings of magical power, who feed on human flesh. The male Yaksha occupies in Buddhist stories a position similar to that of the wicked genius in the Arabian Nights; the female Yakshiṇī, who occurs more frequently, usually plays the part of siren.

[21] Not quite the same as Jupiter. Sakka is a very harmless and gentle kind of a god, not a jealous god, nor given to lasciviousness or spite. Neither is he immortal: he dies from time to time; and, if he has behaved well, is reborn under happy conditions. Meanwhile somebody else, usually one of the sons of men who has deserved it, succeeds, for a hundred thousand years or so, to his name and place and glory. Sakka can call to mind his experiences in his former birth, a gift in which he surpasses most other beings. He was also given to a kind of practical joking, by which he tempted people, and has become a mere beneficent fairy.

[22] That is, infantry, cavalry, chariots of war, and elephants of war. Truly a useful kind of present to give to a pious hermit!

[23] The power of going through the air is usually considered in Indian legends to be the result, and a proof, of great holiness and long-continued penance. So the hermit thought he would get a fine reputation cheaply.

[24] Compare Mahā-bhārata, xii. 1796.

[25] Fausböll, No. 291.

[26] This is the well-known town in the Panjāb called by the Greeks Taxila, and famed in Buddhist legend as the great university of ancient India, as Nālanda was in later times.

[27] Literally “without partiality and the rest,” that is, the rest of the _agatis_, the actions forbidden to judges (and to kings as judges).

[28] The gates opening towards the four “directions,” that is, the four cardinal points of the compass.

[29] Mahā Bhārata, v. 1518. Another passage at iii. 13253 is very similar.

[30] Mahā Bhārata, xii. 4052. See Dr. Muir’s “Metrical Translations from Sanskrit Writers” (1879), pp. xxxi, 88, 275, 356.

[31] Similar passages will also be found in Lao Tse, Douglas’s Confucianism, etc., p. 197; Pancha Tantra, i. 247 (277) = iv. 72; in Stobæus, quoted by Muir, p. 356; and in St. Matthew, v. 44-46; whereas the Mallika doctrine is inculcated by Confucius (Legge, Chinese Classics, i. 152).

[32] The names are corruptions of the Indian names of the two jackals, Karatak and Damanak, who take a principal part in the first of the fables.

[33] Phædo, p. 61. Comp. Bentley, Dissertation on the Fables of Æsop, p. 136.

[34] Vespæ, 566, 1259, 1401, and foll.; and Aves, 651 and foll.

[35] Arist. de part. anim., iii. 2; Lucian Nigr., 32.

[36] Herodotus (ii. 134) makes him contemporary with King Amasis of Egypt, the beginning of whose reign is placed in 569 B.C.; Plutarch (Sept. Sap. Conv., 152) makes him contemporary with Solon, who is reputed to have been born in 638 B.C.; and Diogenes Laertius (i. 72) says that he flourished about the fifty-second Olympiad, _i.e._ 572-569 B.C. Compare _Clinton_, Fast. Hell. i. 237 (under the year B.C. 572) and i. 239 (under B.C. 534).

[37] One at Heidelberg in 1610, and the other at Paris in 1810. There is a complete edition of all these fables, 231 in number, by T. Gl. Schneider, Breslau, 1812.

[38] See the editions by _De Furia_, Florence, 1809; _Schneider_, in an appendix to his edition of Æsop’s Fables, Breslau, 1812; _Berger_, München, 1816; _Knoch_, Halle, 1835; and _Lewis_, Philolog. Museum, 1832, i. 280-304.

[39] _Bentley_, loc. cit.; _Tyrwhitt_, De Babrio, etc., Lond., 1776. The editions of the newly-found MS. are by _Lachmann_, 1845; _Orelli_ and _Baiter_, 1845; _G. C. Lewis_, 1846; and _Schneidewin_, 1853.

[40] It was first edited by _Pithou_, in 1596; also by _Orelli_, Zürich, 1831. Comp. _Oesterley_, ‘Phædrus und die Æsop. Fabel im Mittelalter.’

[41] By _Silvestre de Sacy_, in his edition of Kalilah and Dimnah, Paris, 1816; _Loiseleur Deslongchamps_, in his ‘Essai sur les Fables Indiennes, et sur leur Introd. en Europe,’ Paris, 1838; Professor _Benfey_, in his edition of the Pañca Tantra, Leipzig, 1859; Professor _Max Müller_, ‘On the Migration of Fables,’ _Contemporary Review_, July, 1870; Professor _Weber_, ‘Ueber den Zusammenhang indischer Fabeln mit Griechischen,’ Indische Studien, iii. 337 and foll.; _Adolf Wagener_, ‘Essai sur les rapports entre les apologues de l’Inde et de la Grèce,’ 1853; _Otto Keller_, ‘Ueber die Geschichte der Griechischen Fabeln,’ 1862.

[42] _J. Gilchrist_, ‘The Oriental Fabulist, or Polyglot Translations of Æsop’s and other Ancient Fables from the English Language into Hindustani, Persian, Arabic, Bhakka, Bongla, Sanscrit, etc., in the Roman Character,’ Calcutta, 1803.

[43] Joasaph is in Arabic written also Yūdasatf; and this, through a confusion between the Arabic letters _Y_ and _B_, is for Bodisat. See, for the history of these changes, Reinaud, ‘Memoire sur l’Inde,’ 1849, p. 91; quoted with approbation by Weber, ‘Indische Streifen,’ iii. 57.

[44] The Buddhist origin was first pointed out by Laboulaye in the _Debats_, July, 1859; and more fully by Liebrecht, in the ‘Jahrbuch für romanische und englische Literatur,’ 1860. See also Littré, _Journal des Savans_, 1865, who fully discusses, and decides in favour of the romance being really the work of St. John of Damascus. I hope, in a future volume, to publish a complete analysis of St. John’s work; pointing out the resemblances between it and the Buddhist lives of Gotama, and giving parallel passages wherever the Greek adopts, not only the Buddhist ideas, but also Buddhist expressions.

[45] _Pope Benedict XIV._ in ‘De servorum Dei beatificatione et beatorum canonisatione,’ lib. i. cap. 45; _Regnier_, ‘De ecclesiâ Christi,’ in Migne’s Theol. Curs. Compl. iv. 710.

[46] Decret. Greg., Lib. iii. Tit. xlvi., confirmed and explained by decrees of Urban VIII. (13th March, 1625, and 5th July, 1634) and of Alexander VII. (1659).

[47] p. 177 of the edition of 1873, bearing the official approval of Pope Pius IX., or p. 803 of the Cologne edition of 1610.

[48] Cat. Sanct., Leyden ed. 1542, p. cliii.

[49] p. 160 of the part for the month of August of the authorized Μηναῖον of the Greek Church, published at Constantinople, 1843: “Toῖ ὁsίou Ἰωάσαφ, υἱοῦ Ἀβενὴρ τοῦ βασιλέως τῆς Ἰνδίας.”

[50] For the information in the last three pages I am chiefly indebted to my father, the Rev. T. W. Davids, without whose generous aid I should not have attempted to touch this obscure and difficult question.

[51] See, for instance, Billius, and the Italian Editor of 1734.

[52] _Comparetti_, ‘Ricerche intorne al Libro di Sindibad,’ Milano 1869. Compare _Landsberger_, ‘Die Fabeln des Sophos,’ Posen, 1859.

[53] See Benfey, Pantscha Tantra, vol i., Introduction, _passim_.

[54] Act ii. scene 1. Professor Benfey, in his Pantscha Tantra, i. 213-220, has traced this idea far and wide. Dr. Dennys, in his ‘Folklore of China,’ gives the Chinese Buddhist version of it.

[55] See Benfey’s Introduction to Pañca Tantra, §§ 36, 39, 71, 92, 166, 186. Mr. Ralston’s forthcoming translation of Tibetan stories will throw further light on this, at present, rather obscure subject.

[56] See, for example, the Fable translated below, pp. 275-278.

[57] The legend of Sumedha’s self-abnegation (see below, pp. 11-13) is laid near Jelālabad; and Mr. William Simpson has discovered on the spot two bas-reliefs representing the principal incident in the legend.

[58] No. xlv. p. 80 of Swan and Hooper’s popular edition, 1877; No. xlii. p. 167 of the critical edition published for the Early English Text Society in 1879 by S. J. H. Herrtage, who has added a valuable historical note at p. 477.

[59] This adaptation of the Latin title is worthy of notice. It of course means ‘Deeds’; but as most of the stories are more or less humorous, the word _Gest_, now spelt _Jest_, acquired its present meaning.

[60] Psalm xiv. 9; Isaiah xiii. 12; Job xxii. 24, xxviii. 16.

[61] Thus, for instance, the MAṆI KAṆṬHA JĀTAKA (Fausböll, No. 253) is taken from a story which is in both the Pāli and the Chinese versions of the Vinaya Piṭaka (Oldenberg, p. xlvi); the TITTIRA JĀTAKA (Fausböll, No. 37, translated below) occurs almost word for word in the Culla Vagga (vi. 6, 3-5); the KHANDHAVATTA JĀTAKA (Fausböll, No. 203) is a slightly enlarged version of Culla Vagga, v. 6; the SUKHAVIHĀRI JĀTAKA (Fausböll, No. 10, translated below) is founded on a story in the Culla Vagga (vii. 1, 4-6); the MAHĀ-SUDASSANA JĀTAKA (Fausböll, No. 95) is derived from the Sutta of the same name in the Dīgha Nikāya (translated by me in ‘Sacred Books of the East,’ vol. ix.); the MAKHĀ DEVA JĀTAKA (Fausböll, No. 9, translated below) from the Sutta of the same name in the Majjhima Nikāya (No. 83); and the SAKUṆAGGHI JĀTAKA (Fausböll, No. 168), from a parable in the Satipaṭṭhāna Vagga of the Saŋyutta Nikāya.

[62] See on this belief below, pp. 54-58, where the verses 259-269 are quotations from the Cariyā Piṭaka.

[63] _Tāranātha’s_ ‘Geschichte des Buddhismus’ (a Tibetan work of the eighteenth century, translated into German by Schiefner), p. 92.

[64] _Fausböll’s_ ‘Five Jātakas,’ pp. 58-68, where the full text of one Jātaka is given, and _Léon Feer_, ‘Etude sur les Jātakas,’ p. 57.

[65] See Table, below.

[66] See the list of these Buddhas below, p. 52, where it will be seen that for the last three Buddhas we have no Birth Story.

[67] This will hold good though the Buddhavaŋsa and the Cariyā Piṭaka should turn out to be later than most of the other books contained in the Three Pāli Piṭakas. That the stories they contain have already become Jātakas, whereas in most of the other cases above quoted the stories are still only parables, would seem to lead to this conclusion; and the fact that they have preserved some very ancient forms (such as locatives in _i_) may merely be due to the fact that they are older, not in matter and ideas, but only in form. Compare what is said below as to the verses in the Birth Stories.

[68] The question is discussed at length in my ‘_Ancient Coins and Measures of Ceylon_’ in ‘Numismata Orientalia,’ vol. i.

[69] Dīpavaŋsa, V. 32 and foll.

[70] There are several works enumerated by Mr. Beal in his Catalogue of Chinese Buddhistic Works in the India Office Library (see especially pp. 93-97, and pp. 107-109), from which we might expect to derive this information.

[71] Thus, No. 41 is called both LOSAKA JĀTAKA and MITTA-VINDAKA JĀTAKA (Feer, ‘Etude sur les Jātakas,’ p. 121); No. 439 is called CATUDVĀRA JĀTAKA and also MITTA-VINDAKA JĀTAKA (_Ibid._ p. 120); No. 57 is called VĀNARINDA JĀTAKA and also KUMBHĪLA JĀTAKA (Fausböll, vol. i. p. 278, and vol. ii. p. 206); No. 96 is called TELAPATTA JĀTAKA and also TAKKASĪLA JĀTAKA (_Ibid._ vol. i. p. 393, and vol. i. pp. 469, 470); No. 102, there called PAṆṆIKA JĀTAKA, the same story as No. 217, there called SEGGU JĀTAKA; No. 30, there called MUṆIKA JĀTAKA, is the same story as No. 286, there called SĀLŪKA JĀTAKA; No. 215, the KACCHAPA JĀTAKA, is called BAHU-BHĀṆI JĀTAKA; in the Dhammapada (p. 419); and No. 157 is called GUṆA JĀTAKA, SĪHA JĀTAKA, and SIGĀLA JĀTAKA

[72] _Cunningham_, ‘The Stupa of Bharhut,’ pl. xlvii. The carving illustrates a fable of a cat and a cock, and is labelled both Biḍala Jātaka and Kukkuṭa Jātaka (Cat Jātaka and Cock Jātaka).

[73] See the authorities quoted in my manual, ‘Buddhism,’ pp. 214, 215; and Dr. Morris, in the _Academy_ for May, 1880.

[74] In his Dictionary, Preface, p. ix, note.

[75] Turnour, pp. 250-253.

[76] Fausböll, vol. i. p. 62 and p. 488; vol. ii. p. 224.

[77] See the translation below, p. 82.

[78] I judge from _Turnour’s_ analysis of that work in the Journal of the Bengal Asiatic Society, 1839, where some long extracts have been translated, and the contents of other passages given in abstract.

[79] ‘Etude sur les Jātakas,’ pp. 62-65.

[80] _Ibid._ pp. 66-71.

[81] This is clear from vol. i. p. 410 of Mr. Fausböll’s text, where, at the end of the 100th tale, we find the words _Majjhima-paṇṇāsako nitthito_, that is, ‘End of the Middle Fifty.’ At the end of the 50th tale (p. 261) there is a corresponding entry, _Paṭhamo paṇṇōso_, ‘First Fifty’; and though there is no such entry at the end of the 150th tale, the expression ‘Middle Fifty’ shows that there must have been, at one time, such a division as is above stated.

[82] See, for instance, above, p. xxvii; and below, p. 185.

[83] ‘Pantscha Tantra,’ von _Theodor Benfey_, Leipzig, 1859, p. xi.

[84] That is, in the course of Prof. Benfey’s researches.

[85] In ‘Ersch und Grüber’s Encyklopædie,’ especially at pp. 255 and 277.

[86] _Wassiliew_, ‘Der Buddhismus,’ etc., p. 68.

[87] Compare the title of the Birth Story above, p. xxii, ‘A Lesson for Kings.’

[88] See above, p. xxix.

[89] Knatchbull, p. 29.

[90] _Dr. Fitz-Edward Hall’s_ Vāsavadatta, pp. 22-24.

[91] _Dr. Bühler_ in the Indian Antiquary, i. 302, v. 29, vi. 269.

[92] Nos. 61, 62, 63, 147, 159, 193, 196, 198, 199, 263.

[93] Nos. 106, 145, 191, 286.

[94] Nos. 58, 73, 142, 194, 220, and 277, have the same Introductory Story.

And so Nos. 60, 104, 116, 161.

And Nos. 127, 128, 138, 173, 175.

[95] See the Pāli note at the end of Jātaka No. 91.

[96] pp. 99-106.

[97] Nos. 1, 2, 3, 4, 5, 28, 29, 37, 55, 56, 68, 85, 87, 88, 97, 100, 114, 136 (total, eighteen in the Eka-Nipāta); 156 (=55, 56), 196, 202, 237 (=68), 241 (total, five in the Duka-Nipāta); 255, 256, 258, 264, 284, 291, 300 (total, seven in the Tika-Nipāta, and thirty altogether).

[98] Nos. 152, 168, 179, 233, 286.

[99] This belief underlies the curious note forming the last words of the Mahā-supina Jātaka, i. 345: “Those who held the Council after the death of the Blessed One placed the lines beginning _usabhā rukkhā_ in the Commentary, and then, making the other lines beginning _lābūni_ into one verse, they put (the Jātaka) into the Eka-Nipāta (the chapter including all those Jātakas which have only one verse).”

[100] See, for instance, below, pp. 212, 228, 230, 317; above, p. xii; and Jātaka No. 113.

[101] Nos. 110, 111, 112, 170, 199 in the Ummagga Jātaka, and No. 264 in the Suruci Jātaka.

[102]

No. 30 = No. 286. No. 34 = No. 216. No. 46 = No. 268. No. 57 = No. 224. No. 68 = No. 237. No. 86 = No. 290. No.102 = No. 217. No.145 = No. 198.

[103]

So No. 82 = No. 104. So No. 99 = No. 101. So No.134 = No. 135. So No.195 = No. 225. So No.294 = No. 295.

Compare the two stories Nos. 23 and 24 translated below.

[104] Translated below, pp. 278-290.

[105] Billy (1535-1577) was Abbot of St. Michael’s, in Brittany. Another edition of his Latin version, by Rosweyd, is also reprinted in Migne, ‘Series Latina,’ tom. lxxiii; and several separate editions have appeared besides (Antwerp, 1602; Cologne, 1624, etc.).

[106] The British Museum copy of the first, undated, edition has the date 1539 written, in ink, on the title-page. Rosweyd, in Note 4 to his edition of Billius (Migne, vol. lxxiii, p. 606), mentions an edition bearing the date 1548. In the British Museum there is a third, dated 1575 (on the last page).

[107] These two Jatakas also form the contents of a separate MS. in the Royal Asiatic Society’s Library (Catalogue, p 14).

[108] Translated below, pp. 205, and foll. This is one of those which General Cunningham was unable to identify.

[109] General Cunningham says (p. 52): “The former [Nāga Jātaka, _i.e._ Elephant Jātaka] is the correct name, as in the legend here represented Buddha is the King of the Elephants, and therefore the Jātaka, or Birth, must of necessity have been named after him.” As I have above pointed out (p. xli), the title of each Jātaka, or Birth Story, is chosen, not by any means from the character which the Bodisat fills in it, but indifferently from a variety of other reasons. General Cunningham himself gives the story called Isī-singga Jātaka (No. 7 in the above list), in which the ascetic after whom the Jātaka is named is not the Bodisat.

[110] Not as yet found in the Jātaka Book; but Dr. Bühler has shown in the ‘Indian Antiquary,’ vol. i. p. 305, that it is the first tale in the ‘Vrihat Kathā’ or Kshemendra (Table I. No. 34), and in the ‘Kathā Sarit Sāgara’ of Somadeva (Table I. No. 33), and was therefore probably included in the ‘Vrihat Kathā’ of Guṇadhya (Table I. No. 32).

[111] The part of the stone supposed to have contained the inscription is lost.

[112] Translated below, pp. 292, 293.

[113] It is mentioned below, p. 128, and is included in the Mahāvastu (Table V.), and forms the subject of the carving on one of the rails at Buddha Gayā (Rajendra Lāl Mitra, pl. xxxiv. fig. 2).

[114] Not as yet found in the Jātaka Book.

[115] Translated below, pp. 186-188. See also above, p. lxiv.

[116] There are four distinct bas-reliefs illustrative of this Jātaka.

[117] General Cunningham’s reading of this inscription as _Bhagavato rukdanta_ seems to me to be incorrect, and his translation of it (’Buddha as the sounding elephant’) to be grammatically impossible.

[118] Lit. perfected the vast constituents of Buddhahood, the Pāramitās are meant.

[119] Lit. in thousands of koṭis of births; a koṭi is ten millions.

[120] The above lines in the original are in verse. I have found it impossible to follow the arrangement of the stanzas, owing to the extreme involution of the style.

[121] An asankheyya is a period of vast duration, lit. an incalculable.

[122] Lit. “caused the drums to be beat.”

[123] Here a gloss in the text enumerates the whole ten cries.

[124] The Bodhisatta is frequently called paṇḍita, e.g. _sasapaṇḍito_ (Five Jāt. 52), _Rāmapaṇḍito_ (Dasaratha Jāt. 1).

[125] Lit. “Extinction.”

[126] Mr. Fausböll points out to me that in _tividhaggi_ and _jāti_ we have Vedic abbreviations.

[127] _Evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānejjappatte ñāṇadassanāya cittaṁ abhinīharati_ (Sāmañña-phala Sutta, see Lotus, p. 476, line 14).

[128] Mr. Fausböll writes to me that _guṇe_ for guṇehi must be viewed as an old Pali form originating in the Sanskrit guṇaih.

[129] Here follow four pages of later commentary or gloss, which I leave untranslated.

[130] The following is what I take to be the meaning of this passage: “If I chose I could at once enter the Buddhist priesthood, and by the practice of ecstatic meditation (Jhāna) free myself from human passion, and become an Arhat or saint. I should then at death at once attain Nirvā_n_a and cease to exist. But this would be a selfish course to pursue, for thus I should benefit myself only. Why should I thus slip unobserved and in the humble garb of a monk into Nirvā_n_a? Nay, let me rather qualify myself to become a Buddha, and so save others as well as myself.” This is the great ACT OF RENUNCIATION by which the Bodhisattva, when Nirvā_n_a was within his grasp, preferred to endure ages of heroic trials in the exercise of the Pāramitās, that he might be enabled to become a Buddha, and so redeem mankind. See D’Alwis’s Introduction to Kachchāyana’s Grammar, p. vi.

[131] What follows from _yasmā_ to _nipajji_ belongs to a later commentary. I resume the translation with p. 15, line 11.

[132] Lit. “raised his right foot (to depart).”

[133] Lit. “at my sitting cross-legged.”

[134] Mr. Fausböll writes that _yaṁ_ is a mistake of the copyist for _yá_ = _yáni_.

[135] Or “have risen into the air”?

[136] Viz., I suppose, by dragging it forcibly away. This metaphor, which to us appears wanting in dignity, is a favourite one with the Hindus. The tail of the Yak or Tibetan ox (_Bos Grunniens_) is a beautiful object, and one of the insignia of Hindu royalty.

[137] Lit. “not avoiding anything among things great, small, and middling.”

[138] After _kin̅ci_ understand _kulaṁ_, as will be seen from v. 143.

[139] Lit. in all postures, walking, standing, etc.

[140] Lit. depart from thy course in the matter of truthful things.

[141] Lit. having made its coldness exactly alike for bad people and good people, pervades them.

[142] _i.e._ alternately from the first to the tenth and from the tenth to the first.

[143] _i.e._ put the first last.

[144] Vijesinha.

[145] Vijesinha writes to me, “Natural and intrinsic virtues. The Sinhalese gloss says: _paramārthavū rasasahitavū lakshaṇa-œti nohot svabhāvalakshaṇa hā sarvadharmasādhāraṇalakshaṇa-œti_. In the latter case it would mean, having the quality of conformity with all laws.”

[146] Vij. says, “In that order, viz. in the _Saraṇāgamana_ first, then in the _Pañcasīla_, then in the _Dasasīla_, and so on.”

[147] Lit. “arithmetically innumerable.”

[148] The Banyan-tree.

[149] The three divisions of the Buddhist Scriptures.

[150] The formula by which a Buddha admits a layman to the priesthood.

[151] Vijesinha.

[152] Lit. “like the fathom-light of the others, so the personal lustre of Mangala Buddha remained constantly pervading ten thousand worlds.”

[153] _i.e._ the Pāramitās.

[154] _i.e._ his last birth before attaining Buddhahood.

[155] This name means “sharp-fanged.”

[156] In approval of his act of faith.

[157] Lit. “no grief as big as the tip of a hair.”

[158] Viz. Gotama Bodhisatta.

[159] When a good man is in difficulty, Indra is apprised of it by his marble throne becoming warm.

[160] Lit. twelve or thirteen yojanas; a yojana is four leagues.

[161] Used in the ecstatic meditation.

[162] The Pali word for the capital of a column is gha_t_aka, “little pot.”

[163] According to the gloss printed in the text it is a compound of milk, rice, honey, sugar and clarified butter.

[164] Compare Jātaka No. 20 below.

[165] Comp. pp. 19-20, verses 130-134.

[166] See verse 125, above p. 19.

[167] See verse 126, above p. 19.

[168] In the four highest of the thirty-one spheres of existence the angels are unconscious, and the five worlds below these are called the Pure Abodes.

[169] All the following verses down to verse 269 are quotations from the Cariyā-piṭaka.

[170] The Saŋgas, of which there are five--lust, hate, ignorance, pride, and false doctrine.

[171] The names are given in the text; the four Mahārājas, Sakka, Suyāma, Santusita, Paranimitta-vasavatti, and Mahā-Brahma. They are the archangels in the different heavenly seats in each world-system (Cakkavāla) of the Buddhist cosmogony.

[172] In the seas surrounding each continent (Mahādīpa) there are five hundred islands. See Hardy’s Manual of Buddhism, p. 13.

[173] _Majjhima-desa_, of which the commentator adds, “This is the country thus spoken of in the Vinaya,” quoting the passage at Mahāvagga, v. 13, 12, which gives the boundaries as follows: “To the E. the town Kajaŋgala, and beyond it Mahāsālā; to the S.E. the river Salalavatī; to the S. the town Setakaṇṇika; to the W. the brāhman town and district Thūṇa; and to the N. the Usīraddhaja Mountain.” These are different from the boundaries of the Madhya Desa of later Brahminical literature, on which see Lassen’s ‘Indische Alterthumskunde,’ vol. i. p. 119 (2nd edition). This sacred land was regarded as the centre of Jambudvīpa; that is, of the then known world--just as the Chinese talk of China as the Middle Country, and as other people have looked on their own capital as the navel or centre of the world, and on their world as the centre of the universe.

[174] It is instructive to notice that in later accounts it is soberly related as actual fact that the Bodisat entered his mother’s womb as a white elephant: and the Incarnation scene is occasionally so represented in Buddhist sculptures.

[175] I think this is the meaning of the passage, though Prof. Childers has a different rendering of the similar phrase at verse 104, where I would read “it” instead of “vegetation.” Compare Dāṭhāvaŋsa, i. 45.

[176] I once saw a notice of some mediæval frescoes in which the Holy Child was similarly represented as visible within the Virgin’s womb, but have unfortunately mislaid the reference.

[177] The Madurattha Vilāsinī adds the rest, “I am supreme in the world; this is my last birth; henceforth there will be no rebirth for me.”

[178] There is some mistake here, as the list contains nine--or if the four treasures count as one, only six--Connatal Ones. I think before Kaḷudāyi we should insert Ānanda, the loving disciple. So Alabaster and Hardy (Wheel of the Law, p. 106; Manual of Buddhism, p. 146). Bigandet also adds Ānanda, but calls him the son of Amittodana, which is against the common tradition (Life or Legend of Guadama, p. 36, comp. my Buddhism, p. 52). The legend is certainly, as to its main features, an early one, for it is also found, in greatly exaggerated and contradictory terms, in the books of Northern Buddhists (Lalita Vistara, Foucaux, p. 97, Beal, p. 53, comp. Senart, p. 294).

[179] _Samāpatti._

[180] _Dhammacakkaŋ pavattessati._ See my “Buddhism,” p. 45.

[181] It was considered among the Brāhmans a sign of holiness to wear matted or platted hair. This is referred to in the striking Buddhist verse (Dhammapada, v. 394), “What is the use of platted hair, O fool! What of a garment of skins! Your low yearnings are within you, and the outside thou makest clean!”

[182] “Our master” is here, of course, the sage. It is a pretty piece of politeness, not unfrequent in the Jātakas, to address a stranger as a relation. See below, Jātaka No. 3.

[183] Literally “worth eighty and seven times a koṭi,” both eighty and seven being lucky numbers.

[184] Literally, “and caused him to declare, ‘The way of salvation for Nālaka.’” Perhaps some Sutta is so called. Tathagata, “gone, or come, in like manner; subject to the fate of all men,” is an adjective applied originally to all mortals, but afterwards used as a favourite epithet of Gotama. Childers compares the use of ‘Son of Man.’

[185] _Anupādisesāya Nibbāna-dhātuyā parinibbāyi._ In the translator’s “Buddhism,” p. 113, an analysis of this phrase will be found.

[186] Literally ‘a retinue thirty-six leagues in circumference,’ where ‘thirty-six’ is a mere sacred number.

[187] Kshatriya was the warrior caste.

[188] A state of religious meditation. A full explanation is given in the translator’s “Buddhism,” pp. 174-176.

[189] A gloss adds, “This should be understood as is related at full in the Sarabhaŋga Jātaka.”

[190] The members of the Buddhist Order of mendicant friars were in the habit of selecting some book or books of the Buddhist Scriptures, which it was their especial duty to learn by heart, repeat to their pupils, study, expound, and preach from. Thus the Dīgha Nikāya, or collection of long treatises, had a special school of “repeaters” (_bhāṇakā_) to itself.

[191] At critical moments in the lives of persons of importance in the religious legends of Buddhist India, the seat of the Archangel Sakka becomes warm. Fearful of losing his temporary bliss, he then descends himself, or sends Vissakamma, the Buddhist Vulcan, to act as a _deus ex machinâ_, and put things straight.

[192] The force of this passage is due to the fullness of meaning which, to the Buddhist, the words NIBBUTA and NIBBĀNAŊ convey. No words in Western languages cover exactly the same ground, or connote the same ideas. To explain them fully to any one unfamiliar with Indian modes of thought would be difficult anywhere, and impossible in a note; but their meaning is pretty clear from the above sentences. Where in them, in the song, the words _blessed_, _happy_, _peace_, and the words _gone out_, _ceased_, occur, NIBBUTA stands in the original in one or other of its two meanings; where in them the words _Nirvāna_, _Nirvāna of Peace_ occur, NIBBĀNAŊ stands in the original. _Nirvāna_ is a lasting state of happiness and peace, to be reached here on earth by the extinction of the ‘fires’ and ‘troubles’ mentioned in this passage.

[193] Literally, “The three Bhavas seemed like houses on fire.” The three Bhavas are Existence in the Kāma-loka, and the Rūpa-loka and the Arūpa-loka respectively: that is, existence in the worlds whose inhabitants are subject to passion, have material forms, and have immaterial forms respectively.

[194] Literally, “about an ammaṇa (_i.e._ five or six bushels) of the large jasmine and the Arabian jasmine.”

[195] The Jātaka Commentary here referred to is, no doubt, the older commentary in Elu, or old Siŋhalese, on which the present work is based.

[196] The word rendered league is _yojana_, said by Childers (Dictionary, s.v.) to be twelve miles, but really only between seven and eight miles. See my Ancient Coins and Measures, pp. 16, 17. The thirty yojanas here mentioned, together with the thirty from Kapilavastu to the river Anomā, make together sixty, or four hundred and fifty miles from Kapilavastu to Rājagaha, which is far too much for the direct distance. There is here, I think, an undesigned coincidence between Northern and Southern accounts; for the Lalita Vistara (Chap. xvi. at the commencement) makes the Bodisat go to Rājagaha _viâ_ Vesāli, and this would make the total distance exactly sixty yojanas.

[197] These are the superhuman Snakes and Winged Creatures, who were supposed, like the gods or angels, to be able to assume the appearance of men.

[198] Samāpatti.

[199] The Great Struggle played a great part in the Buddhist system of moral training; it was the wrestling with the flesh by which a true Buddhist overcame delusion and sin, and attained to Nirvāna. It is best explained by its fourfold division into 1. Mastery over the passions. 2. Suppression of sinful thoughts. 3. Meditation on the seven kinds of Wisdom (Bodhi-angā, see ‘Buddhism’ p. 173); and 4. Fixed attention, the power of preventing the mind from wandering. It is also called Sammappadhāna, Right Effort, and forms the subject of the Mahā-Padhāna Sutta, in the Dīgha Nikāya. The system was, of course, not worked out at the time here referred to; but throughout the chronicle the biographer ascribes to Gotama, from the beginning, a knowledge of the whole Buddhist theory as afterwards elaborated. For to our author that theory had no development, it was Eternal and Immutable Truth already revealed by innumerable previous Buddhas.

[200] The fruit of the Palmyra (Borassus Flabelliformis) has always three seeds. I do not understand the allusion to a one-seeded Palmyra.

[201] Nāgas, Yakkhas and Supaṇṇas. The Yakkhas are characterized throughout the Jātaka stories by their cannibalism; the female Yakkhas as sirens luring men on to destruction. They are invisible till they assume human shape; but even then can be recognized by their red eyes. That the Ceylon aborigines are called Yakkhas in the Mahāvaŋsa probably results from a tradition of their cannibalism. On the others, see above, p. 88.

[202] His acquisition of the Ten Perfections, or Cardinal Virtues, is described above, pp. 54-58.

[203] Pubbe-nivāsa-ñāna, Dibba-cakkhu, and Paticca-samuppāda.

[204] Compare the Thirty-two Good Omens at the Buddha’s Birth, above, p. 64.

[205] The train of thought is explained at length in my “Buddhism,” pp. 100-112. Shortly, it amounts to this. The Unconscious has no pain: without Consciousness, Individuality, there would be no pain. What gives men Consciousness? It is due to a grasping, craving, sinful condition of heart. The absence of these cravings is Nirvāna. Having reached Nirvāna, Consciousness endures but for a time (until the body dies), and it will then no longer be renewed. The beams of sin, the ridge-pole of care, give to the house of individuality its seeming strength: but in the peace of Nirvāna they have passed away. The Bodisat is now Buddha: he has reached Nirvāna: he has solved the great mystery; the jewel of salvation sought through so many ages has been found at last; and the long, long struggle is over.

The following is Spence Hardy’s literal translation given in his “Manual of Buddhism,” p. 180, where similar versions by Gogerly and Turnour will be found: but they scarcely seem to me to express the inner meaning of these difficult and beautiful verses:--

Through many different births I have run (to me not having found), Seeking the architect of the desire resembling house, Painful are repeated births!

O house-builder! I have seen (thee). Again a house thou canst not build for me. I have broken thy rafters, Thy central support is destroyed. To Nirvāna my mind has gone. I have arrived at the extinction of evil-desire.

The figure of the house is found also in Manu (vi. 79-81); in the “Lalita Vistara” (p. 107 of Foucaux’s Gya Tcher Rol Pa); and in the Ādi Granth (Trumpp, pp. 215, 216, 471). The last passage is as follows:--

A storm of divine knowledge has come! The shutters of Delusion all are blown away--are there no longer; The posts of Double-mindedness are broken down; the ridge-pole of spiritual Blindness is shattered; The roof of Craving has fallen on the ground; the vessel of Folly has burst!

[206] See above, p. 2. A similar explanation is here repeated in a gloss.

[207] Literally for four _asaŋkheyyas_ and a hundred thousand _kalpas_.

[208] Anekakoṭi-sata-sahassā samāpattiyo samāpajjanto.

[209] Yamaka-pāṭihāriyaŋ; literally ‘twin-miracle.’ Comp. pp. 88, 193, of the text, and Mah. p. 107. I am not sure of the meaning of the expression. Bigandet, p. 93, has ‘performed a thousand wonders.’ Hardy, p. 181, omits the clause; and Beal omits the whole episode. A gloss here adds that the Buddha performed a similar miracle on three other occasions.

[210] The monks whose duty it is to learn by heart, repeat, and commentate upon the seven books in the Abhidhamma Pitaka. See above, p. 78.

[211] _Vimutti._ Perhaps the clause should be rendered: Realizing the sweet sense of salvation gained, and the Truth (Dhamma) may be used in contradistinction to Abhidharma of the rest of the Scriptures.

[212] On these Ten Perfections, see above, pp. 15-18, and pp. 54-58.

[213] Taṇhā, Aratī, and Ragā.

[214] Dhammapada, verses 179, 180.

[215] See “Buddhism,” pp. 108-110.

[216] Ukkala to Majjhima-desa. The latter included all the Buddhist Holy Land from the modern Pātnā to Allahabād. See above, p. 61, note.

[217] See above, p. 93.

[218] We have here an interesting instance of the growth of legend to authenticate and add glory to local relics, of which other instances will be found in “Buddhism,” p. 195. The ancient form of this legend, as found here, must have arisen when the relics were still in Orissa. Both the Burmese and Ceylonese now claim to possess them. The former say that the two merchants were Burmese, and that the Dāgaba above referred to is the celebrated sanctuary of Shooay Dagob (Bigandet, p. 101, 2nd ed.). The latter say that the Dāgaba was in Orissa, and that the hair-relics were brought thence to Ceylon in 490 A.D., in the manner related in the Kesa Dhātu Vaŋsa, and referred to in the Mahā Vaŋsa. (See verses 43-56 of my edition of the 39th chap. of the M. V. in the J. R. A. S. 1875.) The legend in the text is found in an ancient inscription on the great bell at Rangoon (Hough’s version in the Asiatic Researches, vol. xvi.; comp. Hardy, M. B. p. 183; Beal, Rom. Leg.) p. 240.

[219] Isipatana, the hermitage in the Deer-forest close to Benares. See above, p. 91.

[220] Tathāgato Sammāsambuddho.

[221] So called from his action on this occasion. See above, pp. 72, 73.

[222] That is, became free from the delusion of soul, from doubt, and from belief in the efficacy of rites and ceremonies. “Buddhism,” pp. 95, 108.

[223] See above p. 89.

[224] Upāsakas; that is, those who have taken the Three Refuges and the vow to keep the Five Commandments (“Buddhism,” pp. 139, 160).

[225] Tiṇṇo, crossed the ocean of transmigration.

[226] That is, the Four Paths, the Four Fruits thereof, Nirvāna, and the Scriptures (or the Truth, Dhamma).

[227] The celebrated verse here referred to has been found inscribed several times in the ruins of the great Dāgaba at Isipatana, and facsimiles are given in Cunningham’s Archæological Reports, plate xxxiv. vol. i. p. 123. The text is given by Burnouf in the Lotus de la Bonne Loi, p. 523; and in the Mahā Vagga, pp. 40, 41. See also Hardy’s Manual, p. 196.

[228] Their then teacher.

[229] Or perhaps, “He formed the Corporation of the Disciples,” that is, the Order of Mendicants.

[230] See above, p. 105. The Dhammapada Commentary, p. 334, has a different account of the miracle performed on this occasion. It says he made a jewelled terrace (ratana-caŋkamaŋ) in the sky, and walking up and down in it, preached the Faith (Dhammaŋ).

[231] Mahā Sammata, the first king among men.

[232] Dhammapāla Jātaka.

[233] See above, p. 89.

[234] Canda-kinnara Jātaka.

[235] Mahādhammapāla Jātaka. See above, p. 126.

[236] This formula has been constantly found in rock inscriptions in India and Ceylon over the ancient cave-dwellings of Buddhist hermits.

[237] Apaṇṇaka Jātaka.

[238] Literally, sat down on one side, avoiding the six improper ways of doing so.

[239] A famous haunt of lions in the Himālaya Mountains.

[240] Trust in the Buddha, in the Order, and in the Truth, which are the ’Three Gems.’

[241] This last quotation is from Dhammapada, verses 188-192.

[242] See above, pp. 54-58, for an explanation of this.

[243] A gloss repeats these descriptions at somewhat greater length.

[244] That is, I think, between the persons in the story on the one hand, and the Buddha and his contemporaries on the other: not, as Childers says (under _anusandhi_), between the story and the maxim.

[245] The Buddhists had no prayer; their salvation consisting in a self-produced inward change. This could be brought about in various ways, one of which was the kind of meditation here referred to (_Kammaṭṭhāna_), leading to a firm conviction of the impermanence of all finite things. As every road leads to Rome, so any finite object may be taken as the starting-point from which thought may be taken, by gradually increasing steps, near to the infinite; and so acquire a sense of the proportion of things, and realize the insignificance of the individual. The unassisted mind of the ignorant would naturally find difficulty in doing this; and certain examples of the way in which it might be done were accordingly worked out; and a disciple would go to his teacher, and ask him to recommend which way he should adopt. But the disciple must work out his own enlightenment.

[246] A successful _Kammaṭṭhāna_, a complete realization of the relation of the individual to the great Sum of all things, will lead to that sense of brotherhood, of humility, of holy calm, which is the “utmost aim,” viz. Nirvāna, and involves, as its result, escape from transmigration.

[247] On this mode of politeness see above, p. 70.

[248] The reader will not take this too seriously. The old lady’s scorn turns as easily here to irony as her gratitude above finds expression in flattery.

[249] What the Happy State is will perhaps best be understood from the enumeration of its six divisions: 1. Faith. 2. Modesty. 3. Fear of sinning. 4. Learning. 5. Energy. 6. Presence of Mind. This Happy State can only be reached in a birth as a man. If being born as a man, one neglects the salvation then within one’s reach, one may pass many ages in other births before a “time of grace” comes round again. It is folly to expect salvation in some other and future world; it can only be gained here, and now.

[250] The introductory story to this Jātaka is used in Rogers’s _Buddhagosha’s Parables_, pp. 61-68, as the introduction to a different Birth Story. Verse 25 of the _Dhammapada_ is said by the Commentator on that book (Fausböll, p. 181) to have been spoken of Little Roadling, and it would fit very aptly to the present story about him.

[251] Literally, “those subject to transmigration,” that is, those who are not Arahats, whose natural desires have not given way before intense religious conviction.

[252] _Taca-pañcaka-kammaṭṭhānaŋ_, a formula always repeated at the ordination of a novice. The words of it will be found in Dickson’s _Upasampadā-Kammavācā_, p. 7. Compare also the note above, p. 147.

[253] The Buddha is frequently represented in the later books as bringing the world before his mind’s eye in the morning, and thus perceiving whom he could benefit during the day.

[254] When the daily meal was to be served in the house of some layman, all the monks invited went there as soon as the time was announced by the “call of refection” being set up, and sat themselves down in the order of their seniority.

[255] Little Roadling has now become an Elder, a monk of the higher of the two grades.

[256] With this story compare Kathā Sarit Sāgarā, Book VI. vv. 29 and foll.

[257] Pronounce Choollacker with the accent on the first syllable.

[258] ‘Uluŋka,’ half a cocoa-nut shell, the common form of cup or ladle among the Indian poor.

[259] So called ironically, from the apt way in which he had learnt the lesson taught him by Chullaka.

[260] Literally, “with a threefold knock,” which I take to mean that the outside attendant announced them to another attendant, he to a third, and the third attendant to their master. The latter thus appeared to be a man of great consequence, as access to him was so difficult, and attended with so much ceremony.

[261] That is, twice a thousand pieces from each of the hundred merchants. But of course he should have paid out of this sum the price of the cargo. It can scarcely be intended to suggest that his acuteness led him to go off without paying for the cargo. The omission must be a slip of the story-teller’s.

[262] Compare Léon Feer in the _Journal Asiatique_, 1876, vol. viii. pt. ii. pp. 510-525.

[263] The Bhatt’ Uddesika, or steward, was a senior monk who had the duty of seeing that all the brethren were provided with their daily food. Sometimes a layman offered to provide it (_e.g._ above, p. 162); sometimes grain, or other food belonging to the monastery, was distributed to the monks by the steward giving them tickets to exchange at the storehouse. The necessary qualifications for the stewardship are said to be: 1. Knowledge of the customs regulating the distribution. 2. A sense of justice. 3. Freedom from ignorance. 4. Absence of fear. 5. Good temper.

[264] I am not sure that I have understood rightly the meaning of _vassagga_,--a word of doubtful derivation, which has only been found in this passage. Possibly we should translate: “The turn for the better rice has come to the monk whose seniority dates from such and such a year, and the turn for the inferior kind to the monk whose seniority dates from such and such a year.”

[265] These lines are not in the printed text. But see the Corrigenda; and Léon Feer, in the _Journal Asiatique_ for 1876, p. 520.

[266] It was on the occasion related in the Introductory Story of this Jātaka, and after he had told the Birth Story, that the Buddha, according to the commentator on that work (Fausböll, pp. 302-305), uttered the 141st verse of the Dhamma-padaŋ. The Introductory Story to No. 32, translated below in this volume, is really only another version of this tale of the luxurious monk.

[267] The elder brother is more advanced in his theology.

[268] The whole of this story, including the introduction, is found also, word for word, in the commentary on the ‘Scripture Verses’ (Fausböll, pp. 302-305); and the commentator adds that the Buddha then further uttered the 141st verse of that collection:

Not nakedness, not plaited hair, not dirt, Not fasting oft, nor lying on the ground; Not dust and ashes, nor vigils hard and stern, Can purify that man who still is tossed Upon the waves of doubt!

The same verse occurs in the Chinese work translated by Mr. Beal (The ’Dhammapada, etc.,’ p. 96). Another verse of similar purport has been quoted above (p. 69), and a third will be found in _Āmagandha Sutta_ (Sutta Nipāta, p. 168, verse 11). The same sentiment occurs in the _Mahā-Bhārta_, iii. 13445, translated in Muir’s ‘Metrical Translations from Sanskrit Writers,’ p. 75, and in the Northern Buddhist work _Divyāvadāna_ (Burnouf, Introduction à l’Histoire du Bouddhisme Indien, p. 313).

[269] For Nos. 7 and 8, see respectively Bhaddasāla Jātaka, Book xii., and Saŋvara Jātaka, Book xi.

[270] Comp. the Makhā-deva Sutta, No. 83 in the Majjhima Nikāya.

[271] See above, pp. 81-83.

[272] He is mentioned in the Mahāvaŋsa, p. 8, in a list of the legendary kings of old.

[273] At p. 81, above, the same idea is put into the mouth of Gotama himself.

[274] _Ime kilese._ The use of the determinative pronoun implies that the king is meant to refer to the particular imperfections known as _kilesā_. They are acquisitiveness, ill-temper, dullness of perception, vanity, wrong views, doubt, sloth, arrogance, want of self-respect, and want of respect for public opinion.

[275] The whole story is given below, in the Nimi Jātaka, Book xii.

[276] See the Translator’s ‘Buddhism,’ p. 65, and the authorities there quoted, to which add Culla Vagga, VII. i. 1-4. The name Bhaddiya means the Happy One, and the story has very probably arisen in explanation of the name.

[277] The word translated “Happiness” is also a name of Arahatship or Nirvāna (that is, perfect peace, goodness, and wisdom).

[278] This story is founded on the similar story told of Bhaddiya (the same Bhaddiya as the one mentioned in the Introductory Story) in the Culla Vagga, VII. i. 5, 6. The next story but one (the Banyan Deer) is one of those illustrated in the Bharhut sculptures. Both must therefore belong to the very earliest period in Buddhist history.

[279] “The story of Devadatta,” adds a gloss, “as far as his appointment as Abhimāra, will be related in the Khaṇḍahāla Jātaka, as far as his rejection as Treasurer, in the Culla-haŋsa Jātaka, and as far as his sinking into the earth, in the Samudda-vānija Jātaka in the 12th Book.”

[280] See the translator’s ‘Buddhism,’ p. 76.

[281] This verse is quoted by the Dhammapada Commentator, p. 146, where the Introductory Story is substantially the same, though differing in some details. The first line of the verse is curious, as there is nothing in the fable about righteousness or courtesy. It either belonged originally to some other tale, or is made purposely in discord with the facts to hint still more strongly at the absurdity of the worthy deer attempting to make human poetry.

[282] This Introductory Story is given also as the occasion on which v. 160 of the Dhammapada was spoken (Fausböll, pp. 327 and foll.)

[283] The thirty-two constituent parts will be found enumerated in the Khuddaka Pāṭha, p. 3, and most of them are mentioned in the following verses, which are not attributed to the ‘attractive’ young wife, and which sound wooden enough after her spirited outburst. Possibly they are a quotation by this commentator of some monkish rhymes he thinks appropriate to the occasion. The whole of the conversation is omitted in the Dhammapada commentary.

Bound together by bones and sinews, O’erspread with flesh and integument, The body is hidden ‘neath its skin,-- It seems not as it really is!

It is filled inside--the trunk is filled-- With liver, and with abdomen; With heart and lungs, kidney and spleen; With mucus, matter, sweat, and fat; With blood, and grease, and bile, and marrow.

And from each of its nine orifices Impurity flows ever down: Rheum from the eye, wax from the ear, From the nose mucus, vomit from the mouth; And bile and phlegm do both come out From the perspiring, dirty frame.

Its hollow head, too, is but filled With the nerve-substance of the brain. Yet the fool, whom dullness never leaves, He thinks it beautiful and bright.

The body causes endless ills;-- Resembles just a upas-tree; The dwelling-place of all disease, Is but a mass of misery.

Were the inside of this body Only visible without, One would have to take a stick in hand To save oneself from crows and dogs!

Evil-smelling and impure, The body’s like a filthy corpse; Despised by those who’ve eyes to see, It’s only praised by those who’re fools!

[284] Literally reached the chief Fruit; the benefit resulting from the completion of the last stage of the path leading to Nirvāna; that is, Nirvāna itself. It is a striking proof of the estimation in which women were held among the early Buddhists, that they are several times declared to have reached this highest result of intellectual activity and earnest zeal. Compare the Introductory Story to Jātaka No. 234.

[285] _Bos Grunniens._

[286] See ‘Buddhism,’ pp. 139, 140.

[287] Quoted by the Dhammapada commentator, p. 329.

[288] The two previous lines should belong, I think, to the explanatory comment.

[289] The story of _Raṭṭhapāla_ is given in the Sutta of that name, translated by Gogerly, J. C. A. S., 1847-1848, p. 95. The same plan was followed by _Sudinna_ as related in the Pārājikaŋ, and translated by Coles, J. C. A. S., 1876-1877, p. 187.

[290] This is the third of the Thirteen just alluded to.

[291] “’Eight-hoofed,’ two hoofs on each foot,” explains the commentator. See note on p. 223.

[292] This amusing Introductory Story will scarcely bear translating.

[293] The verse is very obscure, and the long commentary does not make it clearer. “To keep in any posture that he likes” is literally “having three postures--master of three postures.” “Most swift” is in the original “eight-hoofed.” If “eight-hoofed” means “with two hoofs on each foot,” as the commentator thinks, where would be the peculiarity so creditable to the obedient learner? The last line in the test is so corrupt that the commentator can only suggest three contradictory and improbable explanations. If one could venture to read _chavaŋ kalāhati bhoti_, one might render, “My nephew, lady, can counterfeit a corpse.” Mr. Trenckner has been good enough to send me the following suggested translation, “The deer, the threefold cunning (?) fertile in expedients, the cloven-footed, who goes to drink at midnight (!?) (don’t fear for him), lying on one ear, panting on the ground, my nephew, by the six tricks he knows will dodge (the hunter).”

[294] Compare the Fable of the Two sides of the Shield.

[295] That is, by the production at their death of angels as the result of their Karma.

[296] That is, in seeking after what they think is salvation (safety from the wrath of a god), fools practise rites and harbour delusions which become spiritual bonds. Death to oneself, and spiritual rebirth, is the only true salvation. The whole parable is a play on the word “_Mutti_,” which means both salvation, and the performance of, the being delivered from, a vow.

[297] Any one who has seen the restlessness of monkeys in the safe precincts of a Buddhist monastery (or even in the monkey-house at the Zoological Gardens) will appreciate the humour of this description. The Bharhut sculptor, too, has some capital monkeys sitting, like good little boys, and listening to the Bodisat.

[298] This solemn appeal to a former good action, if it be true, is often represented as working a miracle, and is called _saccakiriyā_, _i.e._ “truth-act.” Childers properly compares 2 Kings i. 10: “If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven and consumed him and his fifty.” But the miracle, said in the Buddhist scriptures to follow on an appeal of this kind, is usually, as in this case, an assistance to some one in distress. On the Perfections, see above, pp. 54 to 58.

[299] This seems to be a gloss, as the writer adds, “He could not have stopped at that point; so it should not thus be understood.”

[300] On this story, see the translator’s “Buddhism,” pp. 196-198.

[301] On this story, see below, Jātaka No. 35.

[302] This verse is quoted by the Dhammapada Commentator, Fausböll, p. 147.

[303] The Commentator on the “Scripture Verses” (p. 331), says that it was at the end of this story that the Buddha uttered the 162nd verse of that Collection--“He who exceeds in wickedness makes himself such as his enemy might desire, (dragging himself down) as the creeper the tree which it has covered.”

[304] Literally, of the Agatis (things of which a judge, and especially a king, sitting as judge, ought not to be guilty); they are four in number, partiality, ill-will, ignorance, and fear.

[305] See the last Introductory Story.

[306] A title of honour given to Sāriputta.

[307] This is verse No. 285 of the ‘Scripture Verses,’ _àpropos_ of which the commentator tells the same story as is told here.

[308] This Introductory Story is also told as the introduction to Jātakas Nos. 141 and 184.

[309] A “Rogue elephant” is a well-known technical term for a male who has been driven out of the herd, and away from the females, by a stronger than himself; or for a male, who, in the rutting season, has lost his self-command. Such elephants, however gentle before, become exceedingly vicious and wanton.

[310] Literally Samaṇa-Brāhmans, the Samaṇas, or Self-conquering Ones, being those who have given up the world, and devoted themselves to lives of self-renunciation and of peace. Real superiority of caste--true Brāmanship--is the result, not of birth, but of self-culture and self-control. The Samaṇas are therefore the true Brāhmans, ‘Brāhmans by saintliness of life.’ The Samaṇas were not necessarily Buddhists, though they disregarded the rites and ceremonies inculcated by the Brāhmans. It would not have answered the king’s purpose to send Brāhmans: who are distinguished throughout the Jātakas, not by holiness of life, but by birth; and who would be represented as likely to talk, not of righteousness, but of ritual. I cannot render the compound, therefore, by ‘Samaṇas AND Brāhmans,’ and I very much doubt whether it ever has that meaning (but see Childers _contra_, under _Samaṇa_). It certainly never has the sense of ‘Samaṇas OR Brāhmans.’ It was an early Buddhist idea that the only true Samaṇas were those members of the Order who had entered the Noble Path, and the only true Brāhmans those who had reached to the goal of the Noble Path, that is, to Nirvāna. See Mahā Parinibbana Sutta, p. 58.

[311] Perhaps ‘Woman-face’ would be a more literal rendering of the word _Mahilā-mukha_. But as the allusion is evidently to the elephant’s naturally gentle character, I have rendered the expression by ‘Girly-face.’ The exaggeration in this story is somewhat too absurd for Western tastes.

[312] So at p. 121 of the Mahāvaŋsa the king sends Mahinda to find out why the state elephant refused his food. Mahinda finds the motive to be that the elephant wants a _Dāgaba_ to be built; and the king, “who always gratified the desires of his subjects,” had the temple built at once! The author of the Mahāvaŋsa must often have heard the Jātaka stories told, and this among the number.

[313] _Note by the Commentator._ “This so-called enforcing (or illustrating) the story by a discourse on the Four Truths is to be understood at the end of every Jātaka; but we only mention it when it appears that it was blessed (to the conversion of some character in the Introductory Story).”

[314] These “Six” are noted characters in Buddhist legend. They are six bad monks, whose evil deeds and words are said to have given occasion to many a “bye-law,” if one may so say, enacted in the Vinaya Pitaka for the guidance of the members of the Buddhist Order of Mendicants.

[315] This was a December festival, held to celebrate the close of the season of WAS, the four (or, according to some authorities, three) months of rainy weather, during which the members of the Order had to stay in one place. The Buddha had spent WAS among the angels--not, of course, that he cared to go to heaven for his own sake, but to give the ignorantly happy and deluded angels an opportunity of learning how to forsake the error of their ways. In a subsequent form of this curious legend, whose origin is at present unknown, he is said to have descended into hell with a similar object. See Professor Cowell in the _Indian Antiquary_ for 1879.

[316] It will be observed that the old woman’s ‘Blackie’ could understand what was said to him, and make his own meaning understood; but he could not speak.

[317] If _Muṇika_, the name of the Pig, is derived from the root MAR (B. R. No. 2)--as I think it must be, in spite of the single ṇ--it is a verbal noun derived from a past participle, meaning ‘cut into small pieces.’ The idea is doubtless of the small pieces of meat used for curry, as the Indians had no sausages. I could not dare to coin such a word as ‘Curry-bit-ling,’ and have therefore preserved the joke by using a word which will make it intelligible to European readers.

This well-told story is peculiarly interesting as being one of those Indian stories which have reached Europe independently of both the ‘Kalilag and Dimnag’ and the ‘Barlaam and Josaphat’ literature. Professor Benfey (pp. 228-229 of his Introduction to the Pañca Tantra) has traced stories somewhat analogous throughout European literature; but our story itself is, he says, found almost word for word in an unpublished Hebrew book by Berachia ben Natronai, only that two donkeys take the place of the two oxen. Berachia lived in the twelfth or thirteenth century, in Provence.

One of the analogous stories is where a falcon complains to a cock, that, while he (the falcon) is so grateful to men for the little they give him that he comes and hunts for them at their beck and call, the cock, though fed up to his eyes, tries to escape when they catch him. “Ah!” replies the cock, “I never yet saw a falcon brought to table, or frying in a pan!” (Anvar i Suhaili, p. 144; Livre des Lumières, p. 112; Cabinet des Fées, xvii. 277; Bidpai et Lokman, ii. 59; La Fontaine, viii. 21). Among the so-called Æsop’s Fables is also one where a calf laughs at a draught ox for bearing his drudgery so patiently. The ox says nothing. Soon after there is a feast, and the ox gets a holiday, while the calf is led off to the sacrifice (James’s Æsop, No. 150).

Jātaka No. 286 is the same story in almost the same words, save (1) that the pig’s name is there _Sālūha_, which means the edible root of the water-lily, and might be freely rendered ‘Turnips’; and (2) that there are three verses instead of one. As special stress is there laid on the fact that ‘Turnips’ was allowed to lie on the _heṭṭhā-mañca_, which I have above translated ‘sty,’ it is possible that the word means the platform or seat in front of the hut, and under the shade of the overhanging eaves,--a favourite resort of the people of the house.

[318] The following tale is told, with some variations, in the course of the commentary on verse 30 of the Dhammapada (pp. 186 and foll.); but the Introductory Story is there different.

[319] The commentator on the “Scripture Verses” adds an interesting point--that there was an inscription on the pinnacle, and that the Bodisat put up a stone seat under a tree outside, that all who went in might read the letters, and say, “This hall is called the Hall of Piety.”

[320] The “Scripture Verses” commentator (p. 189) avoids the curious abruptness of this rather unkind remark by adding that the reason for this was that Well-born’s being the Bodisat’s niece and servant, she thought she would share in the merit of _his_ part in the work.

[321] Vejayanta. Compare what is said above, p. 97, of Māra’s _vāhana_, Giri-mekhala.

[322] That is, his own angels and those of the archangel Brahma.

[323] In this story we have a good example of the way in which the current legends, when adopted by the Buddhists, were often so modified as to teach lessons of an effect exactly contrary to those they had taught before. It is with a touch of irony that Sakka is made to conquer the Titans, not by might, but through his kindness to animals.

[324] See above, p. 178.

[325] How this was done, and the lasting feud which the election gave rise to between the owl and the crow, is told at length in Jātaka No. 270. The main story in Book III. of the Pañca Tantra is founded on this feud.

[326] This fable forms one of those illustrations of which were carved in bas relief round the Great Tope at Bharhut. There the fair gosling is represented just choosing the peacock for her husband; so this tale must be at least sixteen hundred years old. The story has not reached Europe; but it is referred to in a stanza occurring in, according to Benfey, the oldest recension of the Pañca Tantra contained in the Berlin MS. See Benfey, i. § 98, p. 280; and Kahn, ‘Sagwissenschaftliche Studien,’ p. 69.

The word _Haŋsa_, which I have here translated Goose, means more exactly a wild duck; and the epithet ‘_Golden_’ is descriptive of its beauty of colour. But the word Haŋsa is etymologically the same as our word Goose (compare the German Gans); and the epithet ‘_golden_,’ when applied to a goose, being meaningless as descriptive of outward appearance, gave rise to the fable of the Goose with the Golden Eggs. The latter is therefore a true ’myth,’ born of a word-puzzle, invented to explain an expression which had lost its meaning through the progress of linguistic growth.

[327] Professor Benfey, in the Introduction to his Pañca Tantra (vol. i. p. 304), and Professor Fausböll in the Journal of the Royal Asiatic Society for 1870, have dealt with the history of this story. It has not been found in Europe, but occurs in somewhat altered form in the Mahā-bhārata (Book V. vv. 2455 and foll.), in the first Book of the Hitopadesa, and in the second Book of the Pañca Tantra. The Buddhist story is evidently the origin of the others.

[328] This story has several points of affinity with the one above, No. 13 (pp. 211-213), on the stag who came to his death through his thoughtless love for the roe.

[329] See above, p. 235.

[330] Bheṇḍuka.

[331] It is difficult to convey the impression of the mystic epithet here used of fire. _Jātaveda_ must mean “he who possesses (or perhaps possesses the knowledge of) all that is produced.” It is used not infrequently in the Vedic literature as a peculiarly holy and mystical epithet of Agni, the personification of the mysterious element of fire, and seems to refer to its far-reaching, all-embracing power.

[332] This story is referred to as one of the ‘kalpa-enduring miracles’ in Jātaka No. 20 above, p. 235.

[333] See above, p. 130.

[334] See the translator’s ‘Buddhism,’ pp. 108 and 174-177 (2nd edition).

[335] This Birth Story, with the same Introductory Story, is found, in nearly identical terms, in the Culla Vagga (vi. 6). The story, therefore, is at least as old as the fourth century B.C. Jātaka No. 117 is also called the Tittira Jātaka.

[336] This fable is a great favourite. It was among those translated into the Syriac and Arabic, and has been retained in all the versions of the Kalila and Dimna series, while it occurs in the Arabian Nights, and in the story-books of the Northern Buddhists and of the Hindus. It has been already traced through all the following story-books (whose full titles, and historical connexion, are given in the Tables appended to the Introduction to this volume).

Kalilag und Dimnag, pp. 12, 13. Sylvestre de Sacy, chapter v. Wolf, vol. i. p. 41. Anvār i Suhaili, p. 117. Knatchbull, pp. 113-115. Symeon Seth (Athens edition), p. 16. John of Capua, c. 4 b. ’Ulm’ German text, D. V. b. The Spanish version, xiii. 6. Firenzuola, p. 39. Doni, p. 59. Livre des Lumières, p. 92. Cabinet des Fées, xvii. p. 221. Livre des Merveilles (du Meril in a note to Batalo, p. 238). Contes et Fables Indiennes de Bidpai et de Lokman, i. p. 357. La Fontaine, x. 4. Arabian Nights (Weil, iv. 915). Pañca Tantra, i. 7 (comp. ii. 58). Hitopadesa, iv. 7 (Max Müller. p. 118). Kathā Sarit Sāgara Tar. lx. 79-90. Dhammapada, p. 155.

Professor Benfey has devoted a long note to the history of the story (Introduction to the Pañca Tantra, i. 174, § 60), and I have only succeeded in adding, in a few details, to his results. The tale is told very lamely, as compared with the Pāli original, in all those versions I have been able to consult. It is strange that so popular a tale was not included by Planudes or his successors in their collections of so-called Æsop’s Fables.

[337] In the so-called Æsop’s Fables are several on the text that a haughty spirit goeth before a fall; for instance, ‘The Charger and the Ass,’ ‘The Bull and the Frog,’ and ‘The Oats and the Reeds’; but this is the only story I know directed against the pride arising from the temporary possession of wealth.

[338] It is a great breach of etiquette for an inferior to remain in any place above that where his superior is.

[339] One who has the power of gaining salvation for himself; but not of giving others the knowledge of it. The Birth Story to which this is an Introduction is about a gift to a Pacceka Buddha.

[340] _Ariya-puggalas_, the persons who, by self-culture and self-control, have entered respectively on the Four Stages, and have reached the Four Fruits of the Noble Eightfold path.

[341] This story is quoted in ‘Strange Stories from a Chinese Studio,’ translated by Herbert A. Giles, vol. i. p. 396.

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Transcriber's Notes

Obvious typographical errors and inconsistencies have been silently corrected. Hyphenation and diacritics have been standardised, but other variations in spelling and punctuation remain unchanged.

Italics are represented thus _italic_ and bold thus =bold=.