The Jātaka, vol. II (nos. 151-300)

" Whatever riches they who strive,'^ etc. — This story the Master told about a brahmin who stole good luck. [410] The circumstances of this birth-tale arc given above in the Khadiranga Births. As before, the heretical spirit that lived in the gate tower of Anathapindika's house, doing penance, brought four and fifty crores of gold and filled the store-rooms, and became a friend of the great man. He led her before the ]\Iaster. The IMaster discoursed to her. She heard, and entered on the stream of conversion. Thenceforward the great man's honour was great as before. Now there was living in Savatthi a brahmin, versed in lucky marks, who thought on this wise. "Anathapindika was poor, and then became famous. What if I make as though I went to see him, and steal his luck?" So to the house he went, and was welcomed hospitably. After exchanging civilities, the host asked why he had come. The brahmin was looking about to see where the man's luck lay. Now Anathapindika had a white cock, white as a scoured shell, which he kept in a golden cage, and in the comb of this cock lay the great man's luck. The brahmin looked about and spied where the luck lay. "Noble sir," said he, "I teach magic charms to five hundred young fellows. "We are plagued by a cock that crows at the wrong time. Your cock crows at the right time.

For him I have come; will you give him to me?" "Yes," said the other: and at tlae instant the word was uttered, the luck left the cockscomb, and settled in a jewel put away in the pillow. The brahmin observed that the luck had gone into this jewel, and asked for it too. As soon as the owner agreed to give it, the luck left the jewel, and settled in a club for self-defence which lay upon the pillow. The brahmin saw it and asked again. "Take it, and take your leave," said the owner; and in an instant the luck left the club, and settled on the head of the owner's chief wife, who was named the Lady Punnalakkhanfi. The thievish brahmin thought, when he saw this, "This is an inalienable article which I cannot ask for." Then he told the great man, "Nol)le sir," said ho, "I came to your house to steal your luck. The luck was in the comb of your

» No. 40, vol. i. page 100. 280 The Jdtaka. Book III. cock. But when you gave me the cock, the luck passed into this jewel ; when you gave me the jewel it passed into your stick; when you gave the stick to me, it went out of it [411] and passed into the head of the Lady Puiiiialakkhana. Surely this^is inalienable, I can never get it. It is impossible to steal your luck — keep it, then ! " and rising from his seat, he departed. Anathapindika determined to tell the Master; so he came to the monastery, and after respectfully greeting him, sat on one side, and told the Buddha all about it. The Master listened, and said, "Goodman, now-a-days the luck of one man does not go to another. But formerly the luck belonging to those of small wit went to the wise;" and he told him an old-world tale. Once on a time, when Brahmadatta reigned in Benai'es, the Bodhisatta was born into a Brahmin family in the realm of Kasi. On growing uj), he was educated at Takkasila, and lived among his faiiiily ; but when his parents died, much distressed he retired to the life of a recluse in Himalaya, and there he cultivated the Faculties and the Attainments.

A long time passed, and he came down to inhabited parts for salt and savouring, and took up his quartei's in the gardens of the king of Benares. Next day, on his begging rounds, he came to the door of an elephant-trainer. This man took a fancy to his ways and manners, fed him, and gave him lodging in his own grounds, waiting upon him continually. Now it happened just then that a man whose business it was to gather firewood failed to get back to town from the woods in time. He lay down for the night in a temple, jilacing a bundle of sticks under his head for a pillow. At this temple thei'e were a number of cocks quite free, which had perched close by on a tree. Towards morning, one of them, who was roosting high, let fall a dropping on the back of a bird below. " Who dropt that on me"? " cried this one. " I did," cried the first. "And why"?" "Didn't think," said the other; and then did it again. Hereupon they both began to abuse each other, crying — "What power have youl what power have you?" At last the lower one said, "Anybody who kills me, and eats my flesh roasted on the coals, [412] gets a thousand pieces of money in the morning ! " And the one above answered — " Pooh, pooh, don't boast about a little thing like that ! Anybody who eats my fleshy parts will become king; if he eats my outside, he'll become commander-in-chief or chief queen, according as he's man or woman; if he eats the flesh by my bones, he'll get the post of royal Treasurer, if he be a householder ; or, if a holy man, will become the king's favourite ! "

The stick-picker heard all this, and pondered. " Now if I become king, there'll be no need of a thousand pieces of money." Quietly he climbed the tree, caught the topmost cock and killed him : he fastened him in a fold of his dress, saying to himself — " Now I'll be king ! " As soon as the gates were opened, in he walked. He plucked the fowl, and cleaned it, and gave it to his wife, bidding her make the meat nice for eating. She got ready the meat with some rice, and set it before him, bidding her lord eat. ' " Goodwife," said he, " there's great virtue in this meat. By eating it I shall become king, and you my queen ! " So they took the meat and rice down to the Ganges bank, intending to bathe before eating it. Then, putting meat and rice down upon the bank, in they went to bathe. Just then a breeze stirred up the water, which washed away the meat. Down the river it floated, till it came in sight of an elephanttrainer, a great personage, who was giving his elephants a bath lower down, "What have we herel" said he, and picked it up. "It's fowl and rice, my lord," was the reply. He bade wrap it up, and .seal it, and sent it home to his wife, with a message to open it for him when he returned.

The stick-picker also ran ofF, with his belly i)uffed out with sand and water which he had swallowed. Now a certain ascetic, who had divine vision, the favourite chaplain of the elephant-trainer, was thinking to himself, " My patron friend does not leave his post with the elephants. When will he attain promotion 1 " As he thus pondered, he saw this man by his divine insight, and perceived what was a-doing. He went on before, and sat in the patron's house. When the master retui'ned, [413] he greeted him respectfully and sat down on one side. Then, sending for the pai'cel, he ordered food and water to be bi'ought for the ascetic. The ascetic did not accept the food which was offered him; but said, "I will divide this food." The master gave him leave. Then separating the meat into portions, he gave to the elephant-trainer the fleshy parts, the outside to his wife, and took the flesh about the bones for his own share. After the meal was over, he said, " On the third day from this you will become king. Take care what you do ! " and away he went. On the third day a neighbouring king came and beleaguered Benares. The king told his elephant-trainer to dress in the royal robes, bidding him go mount his elephant and fight. He himself put on a disguise, and mingled with the ranks ; swift came an arrow, and pierced him, so that he perished then and there. The trainer, learning that the king was dead, sent for a great quantity of money, and beat the drum, proclaiming, " Let those who want money, advance, and fight!" The warrior host in a twinkling slew the hostile king.

After the king's obsequies the courtiers deliberated who was to be 282 The Jataka. Book III. made king. Said they, " While our king was yet alive, he put his royal robes upon the elephant-trainer. This very man has fought and won the kingdom. To him the kingdom shall be given ! " And they consecrated him king, and his wife they made the chief queen. The Bodhisatta became his confidant. After this discourse the Master, in his perfect wisdom, gave utterance to the two stanzas following : "Whatever riches they who strive amain Without the aid of luck can ever gain, All that, by favour of the goddess Luck, Both skilled and unskilled equally obtain. "All the world over many meet our sight. Not only good, but creatures differeut quite. Whose lot it is fruition to possess Of wealth in store which is not theirs by right.'"' [414] After this the Master added, "Good sir, these beings have no other resource but their merit won in previous births ; this enables you to obtain treasures in places where there is no mine." Then he recited the following scripture ^ "There is a treasury of all good things Which both to gods and men their wishes brings. Fine looks, voice, figure, form, and sovranty With all its pomp, lies in that treasury. Lordship and government, imperial bliss, The crown of heaven, within that treasure is. All human happiness, the joys of heaven. Nirvana's self, from out that store is given. True ties of friendship, wisdom's liberty. Firm self-control, lies in that treasiu-y. Salvation, understanding, training tit To make Pacceka Buddhas come from it. Thus hath this merit a virtue magical ; The wise and stedfast praise it one and all."

[415] Lastly the Fowl repeated the third stanza, explaining the treasures in which lay the luck of Anathapindika. "A fowl, a gem, a club, a wife — All these with lucky marks were rife. For all these treasures, be it known, A good and sinless man did own." Then he identified the Birth : " Elder Ananda was the King, and the family priest was the Very Buddha." 1 Khiul. Pdtha, p. 14.

" To hell shall go he" etc. — ^This story the Master told at Jetavaiia, ahout tlie murder of Suudari. At that time we learn that tlie Bodhisatta was honounul and respected. The circumstances were the same as in the Kandhaka- ; this is an abstract of them. The brotherhotKl of the Blessed One had received gain and honoiu- like five rivers pouring in a mighty flood ; the heretics, finding that gain and honom* came to them no longer, becoming dim like fireflies at sum-ise, they collected together, and took counsel : " Ever since the priest Gotania appeared, our gain and glory has gone from us. Not a soul ever knows that we e.xist. Who will help us to bring reproach on Gotama, and prevent him from getting all this?" Then an idea occurred to them. "Sundarl will make us able to do it." So when one day Sundarl visited the heretics' grove, they gave her greeting, but said nothing more. She addressed them again and again, but received no answer. " Has anything annoyed the holy fathers ? " she asked. " Why, sister," said they, "do not you see how the priest Gotama annoys us, depriving us of alms and honour ? " " What can I do about it ? " she said. " You, sister, arc fair and lovely. You can bring disgrace upon Gotama, and your words will influence a great many, [416] and you can thus restore our gains and good repute." She agreed, and took her leave.

After this she used to take flowers and scents and perfumes, camphor, condiments and fruits, and at evening time, when a great crowd had entered the city after hearing the IVIaster's discoui-se, she would set her face towards Jetavana. If any asked where she was going, she would say, " To the Priest Gotama ; I live with him in one perfumed chamber." Then she spent the night in a heretical settlement, and in the morning entered the road which led from Jetavana into the city. If any asked her where she was going, she replied, " I have been with the i)riest Gotama in one perfumed chamljer, and he made love to me." After the lapse of some days they hired some ruffians to kill Sundarl before Gotama's chamber and throw her body into the dust-heap. And so they did. Then the heretics made a hue and cry after Sundarl, and informed the king. He asked where their suspicions pointed. They an.swered that she had gone the last few days to Jetavana, but what happened afterwards they did not know. He sent them to search for her. Acting on this jiermission, they took his own servants, and went to Jetavana, where they hunted aljout till they found her in the dust-heap. Calling for a litter, they brouglit the body into the town, and told the king that the disciples of (rotama had killed Smidari, and thrown her in the dust-heap, in order to cloak the sin of their Master.

The king bade them scour the city. All through the streets they went, crying, "Come and see what has been done by the priests of the Sakya prince !" and came back to the palace door. The king had placed the body of Sundarl upon a platform, and had it watched in the cemetery. All the populace, e.\cept the holy disciples, went al)0ut inside the town, outside the town, in the parks and in the woods, abusing the Brethren, and crying out, " Come and see what the priests of the Sakya prince have done ! " The Brethren told all this to tho Buddha. Said the Master, " ^Vell, go and reprove these people in these words :

* Of. Morris, Folk-lore Journal, iv. 58. ^ This story is given in Uddnam, iv. 8 (p. 13). Khandhakam seems to mean the Vinaya (Childers .s. v., J. P. T. S. 1888 s. v.), but I cannot find the story there. 284 The Jataka. Book III. "To hell shall go he that delights in lies, And he who having done a thing, denies : [417] Both these, when death has carried them away, As men of evil deeds elsewhere shall rise i." The king directed some men to find out whether Sundarl had been killed by anybody else. Now the ruffians had drunk the blood-money, and were quarrelling together. Said one to another, " You killed Sundarl with one blow, and then threw her in the dust-heap, and here you are, buying liquor with the blood-money ! " " All right, all right," said the king's messengers ; and they caught the ruffians and dragged them before the king. "Did you kill her?" asked the king. They said, yes, they did. " Who bade you ? " " The heretics, my lord." The king had the heretics summoned. " Lift up Sundarl," said he, " and carry her round the city, crying as you go : ' This woman Sundari wanted to bring disgrace upon the priest Gotama ; we had her murdered ; the guilt is not Gotama's, nor his disciples' ; the guilt is ours ! ' " They did so.

A multitude of the unconverted believed, and the heretics were kei)t out of mischief by receiving the punishment for murder. Thenceforward the Buddha's reputation grew greater and greater. And then one day they began to gossip in the Hall of Truth : " Friend, the heretics thought to blacken the Buddha, and they only blackened themselves : ever since, our gains and glory have increased ! " The Master came in, and asked what they were talking about? They told him. "Brethren," said he, "it is impossible to make the Buddha impure. Trying to stain the Buddha, is like trying to stain a gem of the first water. In bygone ages people have wished to stain a fine jewel, and no matter how they tried, they failed to do it." And he told them an old-world tale.

Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born into a Brahmin family. When he grew up, perceiving the suffering that arises from desire, he went away, and traversed three ranges of Himalaya, where he became a hermit, and lived in a hut of leaves. Near his hut was a crystal cave, in whicli lived thirty Boars. Near the cave a Lion used to range. [418] His shadow used to be reflected in the crystal. The Boars used to see this reflection, and terror made them lean and thin-blooded. Thought they, "We see the reflection because this crystal is clear. We will make it dirty and discolour it." So they got some mud from a pool close by, and rubbed and rubbed the crystal with it. But the crystal, being constantly polished by the boars' bristles, got brighter than ever. They did not know how to manage it ; so they determined to ask the hermit how they might sully the crystal. To him therefore they came, and after respectful greeting, they sat down beside him, and gave utterance to these two verses : " Seven summers we have been Thirty in a crystal grot. Now we are keen to dull the sheen — But dull it we can not.

1 Dhammapada, v. 306 ; Sutta Nipdta, v. 661. "Though wo try with all our might To obwcure its l)rilliiiiicy, Still more bright shines forth the light, What can the reason be ? " The Bodhisatta listeued. Then he repeated the third stanza : " 'Tis precious crystal, spotless, bright, and pure ; No glass — its brilliancy for ever sm-e. Nothing on earth its brightness can impair. Boars, you had l)est betake yourselves elsewhere." And so they did, on liearing this answer. The Bodhisatta lost himself in rapturous ecstasy, and became destined to Brahma's world. After this discourse was ended, the Master identified the I'irth : " At that time, I was the hermit."

[419] '■'•Envy not what Celery eats" etc. — This story the Master toUl in Jetavana, about the temptation springing fi-om a fat girl. The circumstances will be explained in the Cullanaradakassapa- story. So the Master asked this brother whether it was true he had fallen in love. Yes, he said. " With whom?" the Master asked. "With a fat girl." "That woman, brother," said the Master, " is your bane ; long ago, as now, you became food for the crowd through your desire to marry her." Then at the request of the brethren he told an old-world tale. Once iipon a time, when Brahraadatta reigned in Benares, the Bodhisatta was an ox named Big Redcoat, and ho had a young brother called Little Redcoat. Both of them worked for a family in some village. ^ Compare No. 30, Vol. i. p. 75, and No. 477 ; parallels arc quoted by Bcnfcy, Pancatantra pref. pp. 228, 229. iEsop's fable of the Calf and the Ox will occur to the reader. See also Rhys Davids' note to his translation of No. 30. 286 The Jataka. Book III. There was in this family a grown-up girl, who was asked in marriage by another family. Now in the first family a pig called Saluka or Celery', was being fatted, on purpose to serve for a feast on the wedding-day ; it used to sleep in a sty^

One day. Little Redcoat said to his brother, " Brother, we work for this family, and we help them to get their living. Yet they only give us grass and straw, while they feed yon pig with rice porridge, and let it sleep in a sty ; and what can it do for them ? " " Brother," said Big Redcoat, " don't covet his porridge. They want to make a feast of him on our young lady's wedding-day, that's why they are fattening him up. Wait a few days, and you'll see him dragged out of his sty, killed, chopped into bits, and eaten up by the visitors." So saying, he composed the first two stanzas : [420] " Envy not what Celery eats ; Deadly is the food he gets. Be content and eat your chaff : It means long life on yoixr belialf " By and bye the guest will come. With his gossips all and some. All chopt up poor Celery With his big flat snout will lie." A few days after, the wedding guests came, and Saluka was killed and made a meal of. Both oxen, seeing what became of him, thought their own chaff was the best.

The Master, in his perfect wisdom, repeated the third stanza by way of explanation : " When they saw the flat-snout lie All chopt up, poor Celery, Said the oxen. Best by half Surely is our humble chaff ! " When the Master had finished this discourse, he declared the Truths, and identified the Birth : — at the conclusion of the Truths, the Brother in question attained the fruition of the First Path :— "At that time, the stout girl was the same, the lovesick brother was Saluka, Ananda was Little Eedcoat, and I was Big Redcoat myself." 1 Lit. edible lotus root. '^ Hetthamafica, 'perhaps the platform outside the house under the eaves, a favourite resort.' Cp. Rhys Davids, Buddhist Birth Stories, p. 277.

" He that hath madness" etc. — This story the Master told at J(»t;uan:i, alxnit a fellow-priest of the Elder Saripiitta. [421] This brother came and greeted tlu^ Elder, and sitting ou one side, ho asked him to tell the way in which one could get gain, and how he could get dress and the like. The Elder rei)lied, " Friend, there are four qualities which make a man successful in getting gain. He unist get rid of modesty from his heart, must resign his orders, must seem to he mad even if he is not; he must speak slander; he must behave like a dancer; he must use unkind words everywhere." Thus he ex]>lained how a man gets a great deal. The brother objected to this method, and went away. The Elder went to his Master, and told him about it. The Master said, " 'I'iiis is not the first time that this brother spoke in dispraise of gain ; he did the same before;" and then, at the request of the Elder, he told an old-world tale. Once upon a time, when Brabmadatta was king of Benares, the Bodhisatta was born in a Bi'ahmin family. When he grew up to the age of sixteen years, he had already mastered the three Vedas and tlie eighteen accomplishments ; and be became a far-faraed teacher, who educated a body of five hundred young men. One young man, a youth of virtuous life, approached his teacher one day with the question, " How is it these people get gain 1 "

The teacher answered, " My son, there are four qualities which procure gain for those people ; " and he repeated the first stanza : — " He that hath madness, he that slanders well, That hath an actor's tricks, ill tales doth tell. Such is the man that wins 2)rosperity Where all are fools : let this your maxim be." [422] The pupil, on hearing his master's words, expressed his disapproval of gain-getting in the two following stanzas : — " Shame upon him that gain or glory wins By dire destruction and by wicked sins. " With bowl in hand a homeless life I'll lead Rather than live in wickedness and greed." [423] Thus did the youth praise the quality of the religious life ; and straight became a hermit, and craved alms with righteousness, cultivating the Attainments, until he became destined to Brahma's world. When the Master had ended this discourse he thus identified the Birth : — "At that time the brother who disapproved of gain was the young man, but his teacher was I myself." 288 The Jdtaka. Book III.

" ^yho could believe the story" etc. — This story the Master told at Jetavana about a dishonest merchant. The circumstances have been told above. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born in the family of a landed proprietor. When he grew up, he became a wealthy man. He had a young brother. Afterwards their father died. They determined to arrange some business of their father's. This took them to a village, where they were paid a thousand pieces of money. On their way back, as they waited on a river-bank for the boat, they ate a meal out of a leaf-pottle. The Bodhisatta threw what he left into the Ganges for the fishes, giving the merit to the river-spirit. The spirit accepted this with gratification, which increased her divine power, and on thinking over this increase of her power, became aware what had happened. The Bodhisatta [424] laid his upper garment upon the sand, and there he lay down and went to sleep. Now the young brother was of a rather thievish nature. He wanted to filch the money from the Bodhisatta and keep it himself; so he packed a parcel of gravel to look like the parcel of money, and put them both away.

When they had got aboard, and were come to mid-river, the younger stumbled against the side of the boat, and dropt overboard the parcel of gravel, as he thought, but really the money. " Brother, the money's overboard ! " he cried. " What's to be done ? " "What can we do? What's gone is gone. Never mind about it," replied the other. But the river-spirit thought how pleased she had been with the merit she had received, and how her divine power had been increased, and resolved to take care of his property. So by her power she made a big-mouthed fish swallow the parcel, and took care of it herself. When the thief got home, he chuckled over the trick he had served his brother, and undid the remaining pai-cel. There was nothing but gravel to be seen ! His heart dried up ; he fell on his bed, and clutched the bedstead. 1 Folk-lore Journal, iii. 364. Now some fishermen just then cast their nets for a draught. By power of the river-spirit, this fish fell into the net. The fisher.s took it to town to sell. People asked what the price was. "A thousand pieces and seven annas," said the fishermen.

Everybody made fun of them. "We have' seen a fish offered for a thousand pieces ! " they laughed. The fishers brought their fish to the Bodhisatta's dooi-, and asked him to buy it. "What's the price 1" he asked. " You may have it for seven annas," they said. " What did you ask other peoph' for it 1 " " Fx'om other people vv'e asked a thousand rupees and seven annas ; but you may have it for seven annas," they said. He paid seven annas for it, and sent it to his wife. She cut it open, and there was the parcel of money ! [425] She called the Bodhisatta. He gave a look, and recognising his mark, knew it for his own. Thought he, " These fishers asked other people the price of a thousand rupees and seven annas, but because the thousand i-upees were mine, they let me have it for seven annas only! If a man does not understand the meaning of this, nothing will ever make him believe : " and then he repeated the first stanza : — " Who could believe the story, were he told, That fishes for a thousand should be sold? They're seven pence to me : how I could wisli To buy a whole string of this kind of fish!"

When he had said this, he wondered how it was that he had recovered his money. At the moment the river-spirit hovered invisibly in the air, and declared — " I am the Spirit of the Ganges. You gave the remains of your meal to the fishes, and let me have the merit. Therefore I have taken care of your pi'operty ; " and she repeated a stanza : — "You fed the fish, and gave a gift to me. This I remember, and your piety." [426] Then the spirit told about the mean trick which the younger brother had played. Then she added, " There he lies, with his heart dried up within him. There is no prosperity for the cheat. But I have; brought you your own, and I warn you not to lose it. Don't give it to your young thief of a brother, but keep it all yourself." Then she repeated the third stanza : — " Tliere's no good fortune for the wicked heart, And in the sprites' respect he has no part; Who cheats his brother of paternal wealth And works out evil deeds by craft and stealth." 290 The Jataka. Book III. Thus spoke the spirit, not wishing that the treacherous villain should receive the money. But the Bodhisatta said, " That is impossible," and all the same sent the brother five hundred.

After this discourse, the Master declared the Truths : — at tlie conclusion of which the merchant entered upon the fruition of the first path : — and identified the Birth : — " At that time the younger brother was the dishonest merchant, but the elder was I myself."

" We live in one house" etc.— Tina story the Master told in Jetavana, about the venerable Ananda's taking a valuable article. The circumstances will be explained in the Junha Birth, in the Eleventh Book^. [427] Now once upon a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born as the son of his Queen Consort. He grew up, and was educated at Takkasila ; and became king on his father's death. There was a family priest of his father's who had been removed from his post, and being very poor lived in an old house. One night it happened that the king was walking about the city in disguise, to explore it. Some thieves, their work done, had been drinking in a wine-shop, and were carrying some more liquor home in a jar. They spied him there in the street, and crying — " Halloo, who are you ? " they knocked him down, and took his upper robe ; then, they picked up their jar, and off they went, scaring him the while. The aforesaid brahmin chanced at the time to be in the street observing the constellations. He saw how the king had fallen into unfi-iendly hands, and called to his wife ; quickly she came, asking what it was. Said he^, "Wife, our king has got into the hands of his enemies!" "Why,

^ sa is a mistake for so. your reverence," said she, "what, dealings have you with the king? His brahmins will see to it." This the king heard, and, going on a little, called out to the rascals, " I'm a poor man, masters — take my robe and let me go!" As he said this again and again, they let him go out of pity. He took note of the jdace they lived in, and turned back again. Said the brahmin to his wife, "Wife, our king has got away from the hands of his enemies ! " The king heard this as before ; and entered his palace. When dawn came, the king summoned his brahmins, and asked tliem a question. " Have you been taking observations 1 " " Yes, my lord." " Was it lucky or unlucky V • " Lucky, my lord." " No eclipse ? " " No, my lord, none." Said the king, " Go and fetch me the brahmin from such and such a house," giving them directions. So they fetched the old chaplain, and the king proceeded to question him. [428] "Did you take observations last night, master V "Yes, my lord, I did."

" Was there any eclipse 1 " "Yes, my lord : last night you fell into the hands of your enemies, and in a moment you got free again." The king said, " That is the kind of man a star-gazer ought to be." He dismissed the other brahmins ; he told the old one that he was pleased with him, and bade him ask a boon. The man asked leave to consult with his family, and the king allowed him. The man summoned wife and son, daughter-in-law and maidservant, and laid the matter before them. " The king has granted me a boon ; what shall I ask ? " Said the wife, " Get me a hundred milch kine." The son, named Chatta, said, " For me, a chariot drawn by fine lilywhite thoroughbreds." Then the daughter-in-law, " For me, all manner of trinkets, earrings set with gems, and so forth ! " And the maidservant (whose name was Punna), " For me, a pestle and mortar, and a winnowing basket." The brahmin himself wanted to have the revenue of a village as his boon. So when he returned to the king, and the king wanted to know whether his wife had been asked, the brahmin replied, " Yes, my lord

292 Tlie Jataka. Booh III. king ; but those who are asked are not all of one mind"; and he repeated a couple of stanzas : — "We live in one house, O king, But we don't all want the same thing. My wife's wish — a hundred kine ; A prosperous village is mine ; The student's of course is a carriage and horses. Our girl wants an earring fine. While poor little Puniia, the maid, Wants pestle and mortar, she said ! " "All right," said the king, "they shall all have what they want"; and repeated the remaining lines : — [429] "Give a hundred kine to the wife, To the goodman a village for life. And a jewelled earring to the daughter : A carriage and j^air be the student's share. And the maid gets her pestle and mortar ^" Thus the king gave the brahmin what he wished, and great honour besides ; and bidding him thenceforward busy himself about the king's business, he kept the brahmin in attendance upon himself. When the Master had ended this discourse, he identified the Birth : " At that time the Brahmin was Ananda, but the king was I myself"

SiLA- VIM AMSA- JATAKA 2. " Virtue is lovely" etc. — This story the Master told at Jetavana, about a brahmin who put his reputation to the test. The circumstances which gave rise to it, and the story itself, are both given in the Silavimamsa Birth-tale, in the First Book. Here, as before — When Brahniadatta was king of Benares, his chaplain resolved to test his own reputation for virtue, and on two days abstracted a coin from the 1 I hope the indulgent reader will pardon the rime. " Compare Nos. 86, 290, .305, 330, 3G2. Treasurer's counter. On the third day they dragged him to the king, a>id accused him of theft. On the way he noticed some snake-charmers making a snake dance. The king asked him what he had done sucli a thing for. The brahmin re{)lied, " To try my reputation f9r virtue " : and went on "Virtue is lovely —so tlic people deem — Virtue in all the world is held supreme. Behold ! this deadly snake they do not slay, ' For he is good,' they say. [430] " Here I proclaim how virtue is all-blest And lovely in the world : whereof possest He that is virtuous cvei'more is said

Perfection's path to tread. "To kinsfolk dear, he shines among his friends; And when his union with the body ends, He that to practise virtue has been fain In heaven is born again." Having thus in three stanzas declared the beauty of virtue and discoursed to them, the Bodhisatta went on — " Great king, a great deal has been given to you by my family, my father's property, my mother's, and what I have gained myself : there is no end to it. But I took these coins from the treasury to try my own value. Now I see how worthless in this world is birth and lineage, blood and family, and how much the best is virtue. 1 will embrace the i-eligious life ; allow me to do so ! " After many entreaties, the king at last consented. He left the world, aud retired to Himalaya, where he took to the religious life, and cultivated the Faculties and the Attainments until he came to Brahma's world. "When the Master had ended this discourse, he identified the Birth : "At that time the Brahman chaplain who tried his reputation for \irtue was 1 myself"

[431] "A ne'er-do-well did once," eic— This story the Master told at Jctavana, about a nephew of Anathapindika. This person had stpiandercd an inheritance of forty crores of gold. Then he visited his uncle, who gave him a thousand, and bade him trade with it. The man squandered this, and then came again ; and 294 The Jataka. Book III. once more he was given five hundred. Having squandered this hke the rest, next time his uncle gave him two coarse garments ; and when he had worn these out, and once more appHed, his uncle had him taken by the neck and tm-ned out of doors. The fellow was helpless, and fell down by a side-wall and died. They dragged him outside and threw him down there. Anathapindika went and told the Buddha what had happened to his nephew. Said the Master, " How could you expect to satisfy the man whom I long ago failed to satisfy, even when I gave him the Wishing Cup?" and at his request, he proceeded to tell him an oldworld tale. Once upon a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born as a rich merchant's son ; and after his father's death, took his place. In his house was buried a treasure of four hundi'ed million. He had an only son. The Bodhisatta gave alms and did good until he died, and then he came to life again as Sakka, king of the gods.

His son proceeded to make a pavilion across the road, and sat down with many friends round him, to drink. He paid a thousand pieces to runners and tumblers, singers and dancers, and passed his time in drinking, gluttony, and debauchery ; he wandered about, asking only for song, music, and dancing, devoted to his boon-companions, sunk in sloth. So in a short time he squandered all his treasure of four hundred millions, [432] all his pi'operty, goods, and furniture, and got so poor and miserable that he had to go about clad in rags.

Sakka, as he meditated, became aware how poor he was. Overcome with love for his son, he gave him a Wishing Cup, with these words : " Son, take care not to break this cup. So long as you keep it, your wealth will never come to an end. So take good care of it ! " and then he returned to heaven. After that the man did nothing but drink out of it. One day, he was drunk, and threw the cup into the air, catching it as it fell. But once he missed it. Down it fell upon the earth, and smashed ! Then he got poor again, and went about in rags, begging, bowl in hand, till at last he lay down by a wall, and died. When the Master had finished this tale, he went on : — "A ne'er-do-well did once a Bowl acquire, A Bowl that gave him all his heart's desire. And of this Bowl so long as he took care, His fortunes were all fair. "When, proud and drunken, in a careless hoiu", He broke the Bowl that gave him all this power, Naked, poor fool! in rags and tatters, he Fell in great misery.

"Not otherwise whoso great fortune owes, But in tlio enjoying it no nicusuro knows, Is scorched anon, even as the knave — poor soul! — That broke his Wishing Bowl." Repeating these stanzas in liis perfect wisdom, lie identified tlie Birth : "At that time Anathapindika's nephew was the rascal' who broke the Lucky Cup, but I myself was Sakka."

S U PATTA- J AT A K A '. [433] ^^ Here, in Benares citi/," etc. — This story the Master told in .Tctavana, about a meal of rice mixed with new ghee, with red tish to flavour it, which was given by Elder Sariputta to Bimbadevi. The circumstances are like those given above in the Abbhantara Birth-tale^. Here too the holy Sister had a pain in the stomach. The excellent Rahula told the Elder. He seated llahula in his waiting-room, and went to the king to get the rice, red fish and new ghee. The lad gave it to the holy sister, his mother. No sooner had she eaten than the pain subsided. The king sent messengers to make enquiries, and after that always sent her that kind of food. One day they began to talk about it in the Hall of Truth: "Friend, the Captain of the Faith satisfied the Sister with such and such food." The Master came in, and asked what they were talking about : they told him. Said he, "This is not the first time, Brother, that Sariputta has given Rahula's mother what she wanted ; he did the same before." So saying, he told an old-world tale.

Once upon a time, when Brahmadatta was king in Benares, the Bodhisatta was born as a Crow. He grew up, and became chief of eighty tliousand crows, a Crow king, by name, Supatta, or Fairwing ; and bis chief mate went by the name of Suphassa or Softie, his chief Captain was called Sumukho — Prettybeak. With his eighty tliousand subjects, he dwelt hard by Benares. One day he and his mate in search of food passed over the king's kitchen. The king's cook had been preparing a host of dishes, of all sorts of fish, and he had uncovered the dishes for a moment, to cool them. Queen Ci"OW smelt the odour of the food, and longed for a bit. But that day she said nothing. ' Folk-lore Journal, 3. 8(30. ■•* No. 281, above. 296 The Jataka. Book III. However the next day, when King Crow proposed that they should go a-feeding, she said, " Go by yourself : there's something I want very much ! " " What is it 1 " asked he. " I want some of the king's food to eat ; [434] and as I can't get it, I am going to die."

The Crow sat down to think. Prettybeak approached him and asked if anything had displeased him. King Crow told him what it was. "Oh, that'll be all right," said the Captain ; and added, to console them both, "you stay where you are to-day, and I'll fetch the meat." So he gathered the Crows together, and told them the matter. " Now come, and let's get it ! " said he ; and off they all flew together to Benares. He posted them in companies here and there, near the kitchen to watch ; and he, with eight champions, sat on the kitchen roof. While waiting for the king's food to be served, he gave his directions to these : " When the food is taken up, I'll make the man drop the dishes. Once that is done there's an end of me. So four of you must fill your mouths with the I'ice, and four with the fish, and feed our royal pair with them ; and if they ask where I am, say I'm coming." Well, the cook got his various dishes all ready, hung them on a balancepole, and went off towards the king's rooms. As he passed through the court, the Crow Captain with a signal to his followers flew and settled upon the carrier's chest, struck him with extended claws, with his beak, sharp as a spear-point, pecked the end of the man's nose, and with his two feet stopped up his jaws.

The king was walking up and down upon an upper floor, when looking out of a large window he saw what the crow was doing. He hailed the carrier: " — Hullo you, down with the dishes and catch the crow!" so the man dropt the dishes and caught the crow tight. " Come here ! " cried the king. Then the crows ate all they wanted, [435] and picked Tip the rest as they had been told, and carried it off. Next all the others flocked up, and ate what remained. The eight champions gave it to their king and queen to eat. The craving of Softie was appeased. The servant who was cariying the dinner brought his crow to the king. "O Crow!" said he, "you have shown no respect for me! you have broken my servitor's nose ! you have smashed my dishes ! you have recklessly thrown away your life ! What made you do such things ? " Answered the Crow, " 0 great king ! Our king lives near Benares, and I am captain of his forces. His wife (whose name is Softie) conceived a great longing, and wanted a taste of your food. Our king told me what she craved. At once I devoted my life. Now I have sent her the food ;

my desire is acconi[)lisheci. This is the reason wliy I acted as T did." And to explain the matter, lie said — "Here in Benares city, O great king, There dwells a king of Crows that hight Fairwing; Who was attended by a following Of eighty thousand Crows. " Softie, his mate, had one o'ermastering wish : She craved a supper of the king's own fish. Fresh caught, cooked in his kitchen, — such a dish As to kings' tables goes. "You now behold me as their messenger; It was my royal master sent me here; And for that I my monarch do revere I wounded that man's nose." [436] When the king heard this, he said, " Wc do great honour to men, and yet cannot make friends of them. Even though wc make presents of such things as a whole village, we can find no one willing to give his life for us. But this creature, crow as he is, sacrifices life for his king. He is very noble, sweet-speaking, and good." He was so pleased with the ci'ow's good qualities that he did him the honour of giving him a white umbrella. But the crow saluted the king with this, his own gift, and descanted upon the virtues of Fairwing. The king sent for him, and heard his teaching, and sent them both food of the same soi-t as he ate himself ; and for the rest of the crows he had cooked each day a large measure of rice. He himself walked according to the monition of the Bodhisatta, and protecting all creatures, practised virtue. The admonitions of Fairwing the crow were remembered for seven hundred yeai-s.

When the Master had ended this discourse, he identified the Birth: "At that time the king was Ananda, the Captain was Sariputta, but Supatta was I myself."

'■'■ Down smitten with a direful illness" etc. — This story the Master told at Jctavana about a certain man. We learn that there lived at Savatthi a man tormented by jaundice, given up by the doctors as a hopeless case. His wife and 298 The Jcitaka. Book III. son wondered who could be found to cure him. The man thought, "If I can only get rid of this disease, I will take to the religious life." Now it happened that some days after he took something that did him good, and got well. Then he went to Jetavana, and asked admission into the Order. He received the lesser and greater ordei's from the Master, and before long attained to sainthood. One day after this the brethren were talking together in the Hall of Truth : "Friend, So and so had jaundice, and vowed that if he got well he would embrace the religious life ; he did so, and now he has attained sainthood." The Master came in, and asked what they talked about, sitting there together. [437] They told him. Then he said : "Brothers, this is not the only man who has done so. Long ago wise men, recovering from sickness, embraced a religious life, and seciu"ed their own advantage." And he told an old-world tale.

Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta was born in a Brahmin family. He grew up, and began to amass wealth : but he fell sick of the jaundice. Even the physicians could do nothing for him, and his wife and family were in despair. He resolved that if he ever got well, he would embrace the religious life ; and having taken something that did him good, he did get well, whereupon he went away to Himalaya and became a religious. He cultivated the Faculties and the Attainments, and dwelt in ecstatic happiness. " All this time," thought he, " I have been without this great happiness !" and he breathed out this aspiration : " Down smitten with a direful illness, I In utter torment and affliction lie, My body quickly withers, like a flower Laid in the sun upon the dust to dry. "The noble seems ignoble, and pure the impure seems. He that is blind, all beautiful a sink of foulness deems. "Shame on that sickly body, shame, I say. Loathsome, impure, and full of foul decay ! When fools are indolent, they fail to win New birth in heaven, and wander from the way."

[438] Thus did the Great Being describe in various ways the nature of impurity and constant disease, and being disgusted with the body and all its parts, cultivated all his life the four excellent conditions of life, till he went to Brahma's world. When the Master had ended this discourse, he proclaimed the Truths, and identified the Birth — many were they who attained the fruition of the First Path, and so forth — "At that time I myself was the ascetic."

" Who is it sits" etc. — This story the Master told at tlie Bamboo-grove, about Devadatta and Kokalika. At the time when Devadatta began to lose his gettings and his repute, Kokalika wont from house to house, saying, "Elder Devadatta is born of the line of the First Greiit King, of the royal stock of Okkaka^, by an uninterrupted noble descent, versed in all the scriptvu'cs, full of ecstatic sanctity, sweet of speech, a preacher of the law. Give to the Elder, liclp him!" In these words he praised up Devadatta. On the other hand, Devadatta praised up Kokalika, in such words as these: "Kokrdika comes from a northern brahmin family; he follows the religious life; he is le<vrned in doctrine, a preacher of the law. Give to Kokalika, help him!" So they went al)out, praising each other, and getting fed in different houses. One day the brothers began to talk about it in the Hall of Truth. "Friend, Devadatta and Kokalika go about praising each other for virtues which they haven't got, and so getting food." The Master came in, and asked what they were talking about as they sat there. They told him. Said he, "Brethren, this is not the iirst tiine that these men have got food by praising each other. Long ago they did the same," and he told them an old-world tale.

Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta became a tree-sprite in a certain rose-apple grove. ['^39] A Crow perched upon a branch of his tree, and began to eat the fruit. Then came a Jackal, and looked up and spied the Crow. Thought he, " If I flatter this creature, perhaps I shall get some of the fruit to eat ! " So iu flattery he repeated the first stanza : "Who is it sits in a rose-apple tree — Sweet singer! whose voice trickles gently to me? Like a young peacock she coos with soft grace, And ever sits still in her place." The Crow, in his praise, responded with the second : "He that is noble in breeding and birth Can praise others' breeding, knows what they are worth. Like a young tiger thou seemest to be: Come, eat. Sir, what I give to thee!" With these words she shook the branch and made some fruit drop. ' Compare No. 295, and jEsop's fable of the Fox and the Crow. ^ A fabulous king, the same as Ikshvaku. See refif. in J. P. T. S. 1888, p. 17. 300 The Jataka. Book III.

Then the spirit of the tree, beholding these two eating, after flattering each other, repeated the third stanza : " Liars foregathei-, I very well know. Hero, for example, a carrion Crow, And corpse-eating Jackal, with puerile clatter Proceed one another to flatter!" After repeating this stanza, the tree-sprite, assuming a fearful shape, scared them both away. When the Master had ended this discourse, he summed up the Birth-tale ; "At that time the Jackal was Devadatta, the Crow was Kokalika, but the Spirit of the Tree was I myself."

"Like to a hull" etc. — [440] This is another story told by the Master in the same place and about the same people. The circumstances are the same as before. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta became the spirit of a castor-oil-tree which stood in the approach to a certain village. An old ox died in a certain village ; and they dragged the carcase out and threw it down in the grove of these trees by the village gate. A Jackal came and began to eat its flesh. Then came a Crow, and perched upon the tree. When she saw the Jackal, she cast about whether by flatteiy she could not get some of this carcase to eat. And so she repeated the first stanza : "Like to a bull your body seems to be. Like to a lion yoiu* activity. 0 king of beasts ! all glory be to thee ! Please don't forget to leave a bit for me." 1 Folk-Lore Journal, 3. 363. Compare No. 294. On hearing this the Jackal i*epeated the second : "They that of gentle birth and breeding l)e Know how to praise the gentle worthily, 0 Crow, whose neck is like the peacock's neck. Come down from oflF the tree and, take a peck ! "

The Tree-spirit, on seeing this, repeated the third : "The lowest of all beasts the Jackal is, The Crow is lowest of all birds y-wis. The Castor-oil of trees the lowest tree: — And now these lowest things are here all three I " [441] "When the Master had ended this discourse he identified the Birth : " At that time Devadatta was the Jackal, Kokfdika was the Crow, but the Treespirit was I myself.

"Over the salt sea wave," etc. — This story the ]\Iaster told at Jetavana, about Elder Upananda. This man was a great eater and drinker; there was no satisfying him even with cartloads of provisions. During the rainy season he would pass his time at two or three different settlements, leaving his shoes in one, his walking-stick in another, and his water-jar in a third, and one he lived in himself. When he visited a country monastery, and saw the brothers with their requisites all ready, he began to talk about the four classes of contented ascetics'^; laid hold of their garments, and made them ]Mck up rags from the dust-heap; made them take earthen bowls, and give him any bowls that he fancied and their metal bowls ; then he filled a cart with them, anil carried them oft' to Jetavana. One day people began to talk in the Hall of Truth. "Friend, Upananda of the Sakka clan, a gi-eat eater, a greedy fellow, has l)een preaching religion to other people, and here he comes with a cartful of priests' property!" The Master came in, and wanted to know what they were talking of as they sat there. They told him. "Brethren," said he, " lTi)ananda has gone wi'ong before by talking about this contentment. But a man ought finst of all to become modest in his desires, before praising the good behaviour of other people.

"Yourself first stablish in propriety. Then teach ; the wi.se should not self-seeking be." 1 Folk-Lore Journal, 3. 328. 2 See Childers, p. 56 h. The recluse who is contented with the robes prcsentoil to him, with the food, with the bedding, and he who delights in meditation. 302 The Jcltaka. Book III. Pointing out this verse from the Dhammapadai, and blaming Upananda, he went on, "This is not the iirst time, Brethren, that Upananda has been greedy. Long ago, he thought even the water in the ocean ought to be saved." And he tohl an old-world tale. Once upon a time, when Brahmadatta was king of Benares, the Bodhisatta became a Sea-spirit. Now it so happened that a Water-crow was passing over the sea. He went flying about, and trying to check the shoals of iish and flocks of birds, crying, "Don't drink too much of the sea-water ! be careful of it !" [442] On seeing him, the Sea-spirit I'epeated the first stanza : "Over the salt sea wave who flie.s? Who checks the shoals of fish, and tries The monsters of the deep to stay Lest all the sea be drunk away?" The Water-crow heard this, and answered with the second stanza :

"A drinker never satisfied So people call me the world wide. To drink the sea I fain would try, And drain the lord of rivers dry." On hearing which the Sea-spirit repeated the third : "The ocean ever ebbs away. And fills again the selfsame day. Who ever knew the sea to fail? To drink it up can none avail!" With these words the spirit assumed a terrible shape and frightened the Water-crow away. When the Master had ended this discourse, he identified the Birth : " At that time, Upananda was the Water-crow, but the Spirit was I myself"

" 0 bird, that fliest" etc. — This story the Master told at Jetavana, about a man who pined for his former wife. The circumstances which called it forth are^ explained in the Puppharatta Birth-tale^, and the tale of the past in the Indriya Birth-tale*. 1 Verse 158. ^ Reading kathitam. 3 No. 147 above, vol. i. page 312. * No. 423. So the man was impaled alive. As he hung there, he looked up and saw a crow flying through the air ; and, nought recking of the liitter pain, he hailed the crow, to send a message to his dt-ar wife, repeating these verses following : "0 bird, that flicst in the sky! O winged l)ird, that fliest liigh ! Tell my wife, with thighs so fair : Long will seem the time to her. " She knows not sword and sjicar are set : Full wroth and angry she will fret. That is my torment and my fear, And not that I am hanging here. " My lotus-mail I have put by, And jewels in my pillow lie, And soft Benares cloth beside. With wealth let her be satisfied." [444] With these lamentations, he died. When the Master had ended this discourse, he declared the Truths, and identified the Birth (now at the conclusitMi of the Truths, the lovesick brother attained the fruition of the First Path) : " The wife then was the wife now ; but the spirit who saw this, was I myself."

" Ripe are the Jigs," etc. — This story the Master told at Jetavana, about a certain Brother, who had made a hermitage to live in at a certain village on the frontier. This delightful dwelling stood upon a flat rock ; a little well-swept spot, with enough water to make it pleasant, a village close at hand to go yoiu" rounds in, and friendly people to give food. A Brother on his rounds arriveil at this place. The Elder who lived in it did the duties of host to the new arrival, and next day took him along with him for his rounds. The people gave him food, and invited him to visit tliem again next day. After the new-comer iiad thus fared a few days, he meditated by what means he ccnild oust the other [445] and get hold of the hermitage. Once when lie had come- to wait upon the Eider, he asked, " Have you ever visited the Buddha, friend / " " Why no, Sir ; there's ' Folk-Lore Jouriuil, 3. 255. 2 Reading ugantvd (which is surely ri^'ht). 304 The Jcitaka. Booh III. no one here to look after my hut, or I should have gone before." " Oh, I'll look after it while you are gone to visit the Buddha," said the new-comer ; and so the owner went, after laying injunctions upon the villagers to take care of the holy Brother until his return.

The new-comer proceeded to backbite his host, and hinted to the villagers all sorts of faults in him. The other visited his Master, and returned ; but the new-comer refused him harbourage. He found a place to abide in, and next day went on his rounds in the village. But the villagers would not do their duty by him. He was much discouraged, and went back to Jetavana, where he told the Brethren all about it. They began to discuss the matter in their Hall of Truth : " Friend, Brother So-and-so has turned Brother So-and-so out of his hermitage, and taken it for himself ! " The Master came in, and wanted to know what they were discussing as they sat there. They told him. Said he, " Brethren, this is not the first time that this man turned the other out of his dwelling ; " and he told them an old-world tale.

Once on a time, when Brahmadatta was reigning in Benares, the Bodhisatta became a Tree-spirit in the woods. At that time during the rainy season rain used to pour down seven days on a stretch. A certain small red-faced Monkey lived in a rock-cave sheltered from the rain. One day he was sitting at the mouth of it, in the dry, quite happy. As he sat there, a big black-faced Monkey, wet through, perishing with cold, spied him. " How can I get that fellow out, and live in his hole ? " he wondered. Puffing out his belly, and making as though he had eaten a good meal, he stopped in front of the other, and repeated the first " Ripe are the figs, the banyans good, And ready for the Monkey's food. Come along with me and eat ! Why should you for hunger fret ? " [44G] Redface believed all this, and longed to have all this fruit to eat. So he went off, and hunted here, and hunted there, but no fruit could he find. Then he came back again ; and there was Blackface sitting inside his cave ! He determined to outwit him ; so stopping in front he repeated the second stanza :

" Happy he who honour pays To his elders full of days ; Just as happy I feel now After all that fruit, I vow ! " The big monkey listened, and repeated the third : " When Greek meets Greek, then comes the tug of war ; A monkey scents a monkey's tricks afar. Even a young one were too sharp by half; But old birds never can be caught with chaff." The other made off. When the Master ended this discourse, he summed up the birth-tale : " At that time the owner of the hut was tlie little monkey, the interloper was the big black monkey, but the Tree-spirit was I myself."

[447] " Aforetime you were used" etc. — This story the I\Iaster told in Pubbarama, about some Brethren who were rude and rough in their manners. These Brethren, who lived on the floor below that where the Master was, talked of what they had seen and heard, and were quarrelsome and abusive. The Ma.ster called Mahamoggallana to him, and bade him go startle them. The Elder rose in the air, and just touched the foundation of the house with his great toe. It shook to the furthest edge of ocean ! The Brothers were frightened to death, and came and stood outside. Their rough behaviour became known among the Brethren. One day they got to talking about it in the Hall of Truth. " Friend, there are some Brethren who have retired to this house of salvation, who are rough and rude ; they do not see the impermauence, sorrow and imreality of the world, nor do their duty." The Master came in, and asked what they were discussing as they sat there. They told him. "This is not the first time. Brethren," said he, " that they have been rough and rude. They were the same before." And he told them an old-world tale.

Once upon a time, when Brahmadatta reigned king in Benares, the Bodhisatta was born as a brahmin's son in a village. They named him Komayaputta. By and bye he went out and embraced the religious life in the region of Himalaya. There were some frivolous ascetics who had made a hermitage in that region, and there they lived. But they did not take the means to induce religious ecstasy. They fetched the fruits from the woods, to eat ; then they spent the time laughing and joking togctiior. They had a monkey, rude-mannered like themselves, which gave them endless amusement by his giimaces and antics. Long they lived in this place, till they had to go amongst men again to get salt and condiments. After they went away, the Bodhisatta lived in their dwelling-place. The monkey played his pranks for him as he had done for the others. The Bodhisatta suapt his fingers at him, and gave him a lecture, saying, " One who lives with well-trained ascetics [448] ' Folk-Lore Journal, 3. 254. 306 The Jdtaka. Book III. ought to behave properly, ought to he well-advised in his actions, and devoted to meditation." After that, the monkey was always virtuoiis and well-behaved.

After this, the Bodhisatta moved away. The other ascetics returned with their salt and condiments. But the monkey no longer played his pranks for them. "What's this, my friend V they asked. " Why don't you make sport, as you used to do ? " One of them repeated the first "Aforetime you were used to play Where in this hut we hermits stay. O monkey ! as a monkey do ; When you are good we love not you." On hearing this, the Monkey repeated the second stanza "All perfect wisdom by the word Of wise Komaya I have heard. Think me not now as I was late ; Now 'tis my love to meditate." Hereupon the anchorite repeated the third : " If seed upon the rock you sow, Though rain should fall, it will not grow. You may hear perfect wisdom still ; But meditate you never will." [449] When the Master had ended this discourse, he declared the Truths, and identified the Birth : " At that time these Brothers were the frivolous anchorites, but Komayaputta was I myself."

[449] " The uvlf ivho takes" etc. — This story the Master told at Jetavana, about old friendship. The circumstances were the same in detail as in the Vinaya^; this is an abstract of them. The reverend Upasena, a two-years' man, visited 1 Mahuvagga, i. 31. 3 foil. (tran.s. in S. B. E., i. p, 175) ; Folk-Lore Journal, 3. 359 ; Morris, Contemp. Rev. xxix. 739. the Master along with a first year's man who lived in the same monastery ; the Master rebuked him, and ho retired. Having acquired spiritual insight, and attained to sainthood, having got contentment and kindred virtues, having undertaken the Thii'teen Practices of a Recluse, and taught tlicm to his fellows, while the Blessed One was secluded for three months, he with liis hretiiren, having accepted the blame first given for wrong speech apd nonconformity, receivoil in the second instance approval, in. the words, "Henceforth, let any lirotliers visit me when they will, provided they follow the Thirteen Practices of a Recluse." Thus encouraged, he returned and told it to the Brethren. After that, the brothers followed these practices before coming to visit the Master ; then, when he had come out from his seclusion, they woulil throw away their old rags and put on clean garments. As the IMaster with all the body of the Brethren went round to inspect the rooms, [450] he noticed these rags lying about, and asked what they were. When they told him, he said, " Brethren, the practice nntlertaken by these brothers is short-lived, like the wolfs holy day service"; and he told them an old-world tale.

Once upon a time, when Brahmadatta reigned king in Benares, the Bodhisatta came to life as Sakka, king of the gods. At that time a Wolf lived on a rock by the Ganges bank. The winter floods came up and surrounded the rock. There he lay upon the rock, with no food and no way of getting it. The water rose and rose, and the wolf pondered : " No food here, and no way to get it. Here I lie, with nothing to do. I may as well keep a sabbath feast." Thus resolved to keep a sabbath, as he lay he solemnly resolved to keep the religious precepts. Sakka in his meditations perceived the wolf's weak resolve. Thought he, "I'll plague that wolf"; and taking the shape of a wild goat, he stood near, and let the wolf see him. " I'll keep Sabbath another day ! " thought the Wolf, as he spied him ; up he got, and leapt at the creature. But the goat jumped about so that the Wolf could not catch him. When our Wolf saw that he could not catch him, he came to a standstill, and went back, thinking to himself as he lay down again, " Well, my Sabbath is not broken after all.''

Then Sakka, by his divine power, hovered above in the air ; said he, " What have such as you, all unstable, to do with keeping a Sal^bath? You didn't know that I was Sakka, and wanted a meal of goat's- flesh ! " and thus plaguing and rebuking him, he returned to the world of the gods. "The wolf, who takes live creatures for his food, And makes a meal upon their flesh and blood, Once undertook a holy vow to pay, — Made up his mind to keep the Sabbath day. "When Sakka learnt what he resolved to do, He made himself a goat to outward view. Then the blood-bibber leaped to seize his prey. His vow forgot, liis virtue cast away. 308 The Jdtaha. Book III. [451] "Even so some persons in this world of ours, That make resolves which are beyond their powers, Swerve from their purpose, as the wolf did here As soon as he beheld the goat appear." When the Master had ended this discourse, he identified the Birth as follows : "At that time I myself was Sakka."