The Jātaka, vol. III (nos. 301-438)

what can I do for you?" "Sir, your female slave has taken a longing for the eyes of the master of this Held : I wait on you in hopes of getting his eyes through your favour." The snake said, " Well, that is not difficult, you shall get them," and so encouraged him. Next day the snake lay waiting for the brahmin's coming, hidden [295] in the grass, by the boundary of the field where he came The Bodhisatta

' See introdnctory story to No. 21, Vol. i.; Miliiidajxviho, p. 207. - According to Childers, Pali Dictionanj s.v. ammanam, this would be about eight thonsand acres. entering the j)ool and wasliing his mouth felt a return of affection for the crab, and embracing it laid it in his outer garment and went to the field. The snake saw him come, and rushing swiftly forward bit him in the flesh of the calf and having made him fall on the spot fled to his ant-hill. The fall of the Bodhi.satta, the spring of the golden crab from the garment, and the perching of the crow on the Bodhisatta's breast followed close on each other. The crow perching put his beak into the Bodhisatta's eyes. The crab thought, "It was through this crow that the danger came on my friend : if I seize him the snake will come," so seizing the crow by the neck with its claw firmly as if in a vice, lie got weary and then loosed him a little. The crow called on the snake, " Friend, why do you forsake me and run away ? this crab troubles me, come ere I die," and so spoke the

first stanza : — Gold-clawed creature with projecting eye.s. Tarn-bred, hairless, clad in Injny shell. He has caught me: hear my woeful cries! Why do you leave a mate that loves you well ? The snake hearing him, made its hood large and came consoling the crow. The Ma.ster explaining the ea.se in liis I'erfect Wisdom .spoke the second stanza : — [296] The snake foil on the crab amain, his friend he'd not forsake: Futiing his mighty hood he c-ame : but the crab turned on the snake. The ci-ab being weary then loosed him a little. The snake thinking, "Crabs do not eat the flesh of crows nor of snakes, then for what reason does this one seize usl" in enquiry .spoke the third stanza : — 'Tis not for the .s<ikc of food Crabs would seize a snake or crow: Tell me, you who.se eyes protrude, Why you take and grip us so? Hearing him, the crab explaining the rea.son spoke two stanzas : — This man took me from the pool, Grciit the kindne.ss he has done ; If he dies, my gi'ief is full: Scri)ent, he anci I are one. Seeing I am gi-own so great

All would kill me willingly : Fat and sweet and delicate. Crows at sight would injure me I [297] Hearing him, the snake thought: "By some means I must deceive him and free myself and the crow." 8o to deceive him he spoke the sixth stanza : — 186 The Jataka. Book 17. If you have sei/ed u» only for his sjvkc, I'll take the poison from him: let him rise: Quick ! from the crow jiiid me your pincers bvkc ; Till then the poison's sinking deep, lie dica. Hearing bini the crab thought, '• This one wishes to make me let these two go by some nu'ans and then run away, he knows not my skill in device; now I will loosen my claw so that the snake can move, but 1 will not free the crow," so he spoke the seventh stanza : — [298] I'll free the snake, but not the crow ; The crow shall l>e a host^ige Ixninil : Never shall I let him go Till my friend be safe and sound. So saying he loosened his claw to let the snake go at his ease. The snake took away th(> poison and left the Bodhisatta's body free from it. He rose up well and stood in his natural line. The crab thinking, "If those two be well there will be no pnisperity for my friend, 1 will kill them," crushed l>oth their heads like lotus-buds with his claws and took the life from them. The sho-crow Hed away from the place. The Hodhi.satta spiked tJM^ snake's body with a stick aiul threw it on a bush, let the golden crab go free in the pool, bathed and then went to Salindiya. From that time there was still greater friendship between him and the crab.

The lesson ended, the Mjvster declared the Trutli.s, and identifying the Birth spoke the last stanza : — "Mara was the dusky seri>ont, Devadatta was the crow, Good Ananda was the crab, and I the brahmin long ago." At the end of the Truths many re^iched the First I'ath and the other Paths. The female crow was Cificamanavika, though this is not mentioned in the last stiinza.

[299] "Z>ifl? ri:e joij" etc. — The Master told this while dwelling in Jetavaiia, of a stranger merchant. There was in Savatthi a stranger merchant, rich and of great substance : he did not enjoy his wealth himself nor give it to others : if choice food of fine tlavoui-s was served he would not eat it, eating only broth of rice-dust with sour gruel ; if silkeu clothes i)erfumed with iuueuse were brought liiui he had them removed, and wore clothes of coarse hair-cloth for sugar ; if a chariot adorned with jewels and gold and drawn by high-bred horses were brought him, he h<ad it taken away and went in a broken-down old chariot with a i)ani.sol of leaves overhead. All his life he did nothing with gifts (ir the other merits, and when he died he was born in the hell Horuva. His substance was heirless : and the king's men carried it into the i)alace in seven days and nights. When it was carried in, the king went after bre^ikfiist Ut Jetavana, and siiluted the Master. When he w;is asked why he did not wait regularly on Buddha, he answered, " Lord, a stranger merchant has died at Savatthi : seven days have been spent in carrying his wealth, to which he left no heir, into my house: but though he had all that wealth he neither enjoyed it him.self nor gave it to others :

his wealth was like lotus-tanks guarded by demons. One day he fell into the jaws of death after refusing to enjoy the Havour of choice meiits and the like. Now why did that selhsh and umleserving man gain all that wealth, and for what reason did he not incline his thoughts t^) the enjoyment of it ?" This was the question he put to the Master. " (ireat king, the rea.son why he gained his wealth and yet did not enjoy it, was this," and .so at his request the Master told a tale of old times.

Once ui)on a time when Brahmadatt«i was king in Benares, there was an unbelieving .selfish merchant in Benares: he gave nothing to any one, he provided for no one. One day going to wait on the king lie .s;iw a p;iccckabudaha, named Tagarasikhi, l>egging, and .saluting him lie asketl, "Sir, have you got alms?" The paccekabuddha .said, "Am 1 not Ijegging, merchant T' [30J] The merchant gave orders to his man, "Go, take him to my house, set him on my seat and give liim his bowl-full of the food prei)ared for me." The man took him to the hoiLse, set him down, and told the merchant's wife: she gave him his bowl full of food of excellent Havoui*s. He taking the food and Iciiving the hoiLse went along the .street. The merchant, returning from court, saw him and .siiluting asked him if he had got food. " I have, merchant." The merchant, looking at his bowl, could not reconcile his will to it, but thinking, "Had my slaves or work- {Hjople eaten this fo<xl of mine they would have done me hanl .service : ahiH, it is a loss for me I" and he could not make the after-thought jwrfect. Now giving is rich in fruit only to cnie who can make the three thoughts jKjrfect : —

Did we joy to feel the wi.sh to give. Give the gift, and give it cheerfully, Ne'er regret the giving while we live, Children born of us would never die. Joy before the bounty's given, giving cheerfully. Pleasure at the thought thereafter, that is i:)erfect charity. So the stranger merchant gained much wealth, by reason of his giving alms to Tagarasikhi, but he could not enjoy his wealth because he could not make his after-thought pui*e. "Lord, why did he have no son/" The Master said, "O king, this was the cau.se of his having no .son": and .so at his request he told a tale of old. Once iipon a time when Brahmadatta was reigning in Benares, the Bodhi.sattiv was born in a merchant's family worth eighty crores. When he grew up, at his parents' death he provided for his younger brother and carried on the house : he made an alms-chamber at the house-door and lived as a householder giving much in alms. One son was born to him ; and when the son could walk on his feet, he saw the misery of desires and the blessing of renunciation, so handing over all his substance [301] together with Ids wife and child to his younger brother, he exhorted him

188 Tht' Jtitakii. linnk 17. to ('iiiitiiuic iiliiii^iviii^ with dili^fucu ; liicii )i<: U'Cttiiu' un H.s4-rit<-, uud guiiiiii;^ llii- FHciiltir.s iiml AltaiitinciitN \iv dwi-lt in tlix llimaliiyM. Thu younger brutlirr took timt oitu Hon : but Koeiiig hint grow up ho thought, " If my l>rotlii-r'N hoii livrn, the t*MtHtt< will )m' diviiltMl into two |taitA, I will kill my brotln-rM Mon." So out? (Iav, ninkiitg hun in a river, he killetl hiui. After he had l>atlii-d and come home, liiit brother'M wile a«ke«l him, "Whore is my Iwiy ?" " He wtiM di«|>orting hini.self in the river: I lookeil for him but cuuld not Ht'*' him." She wept and >uiid nothing. Tlie iliMihiiiattji, knowing of thi.s nintl«*r, thought, " I Mill make thiM buNineMt public"; and NO going tlii-ou;^'li till' air and lighting at ll<>nan>M in fair r»iiii«>nt under lUid upper, lie sto<Ml at tin' diM)r; not weeing the aliiiH ihamlM'r, he thought, "'nint wicked man liaM deNtn>ye«l the chMml>«>r." The younger brother, heiiring of hi.s coming, cume and rtalutetl the I l4j< I h inat tA and taking him up to the roof gave him g«M»d IikhI to eat. And when tin* meal wa« over, M*ated for friendly t^tlk he naid, "My non tloeii not ap|M>«r : where M hcl" "Dead, my lord." " In what way I" "At n liathing place: but I do not know the exact way." '• Not know, thou wicke«l iiinn ' your iIwhI wo* known to me: did you tiot kill him in that way? will you In* able to ke«'p tImt wealth when destroyi'd by king« ami othiTs I What ilitFen'Uce in there U'twwn you and the Maylia bird I" 841 the |l.Mn,,..»f. f>x|M>uniliiig the law with the enMo of a Itutldha H^toke theM« Htanzit

There '\h a bini calle<i .MayhakiV, in mmintAin cave it livoM: On pijud trwx with riin'iiing fruit, 'mine,' 'mine' the cry it give*. [3«>2] The other liinl.\ while thiw he plaiiM, in fliK-bt nUnit him fly: They oat the fniit, but «till giw« on the Mnyha'M pUiinti\'o cry. And even .s«i a single man enonnout we.» • vin, And yet may not divide it fair l>etween ,d kin. Ni>t onc»' enjoymont docn he rtvip, of nkiment or i»f fo«id. Of |>orfumc» or of garlamln gay; nor dooM bin kinnfolk good. 'Mine, mine,' he whimjiop* a.«* he gnanU his treiutureH greedily: Hut kind's, or n>blierj«, or hi.s heir>« that wi.nh to hih} him die l'illjii;o his* wealth : yet .still goew on the miscr'.s plaintive cry. A wis« man, gaining riches great, i.s helpful to hi« kin 'Tis thu.s he'll win repute on earth and heaven hereafter wm. [303] So the (Jreat Being expounding to him the law made him renew tlie alms-giving, and going to the Himalaya pui>«ue«l medit^ition without interruption and so went to the Bnihmaloka heaven. After the lesson, the M;t.stcr .siiid. " .*>o, groat king, the str.mgcr merchant had neither .son nor dnighter for all that time liecAU-se he killo«I his brother's tjon," and then he idcntitietl the Itirth •• ri<.^ ^-'Mnger brother wjvs the stranger nieivhant, the elder was myself.'

^^ yMe of fact;'' f(,. The .M.i-ilcr ti.Ul ihi.s while ilwellmg iii JuUvana, et»iiccniing hm goini; HlM)iit for the whole worKl's gtMnl. The iKOLHion will u|i|M.'ar in the Mnhiikaiiha I'.irth'. Then the .Miu*tcr .-Miitl, "Brethren, this \>^ not the tir^t time the Tathag.ita luf* gone al>out for the worhl's g<>««l," and ■♦o Utld an old tjile. Once u|ion u time w ln-n iJniiiniadatta was kiii;^ in I'MiiareK, the licMJliiiiatta wiui Siikka. At that time u wizard, u»injj; liit* ma^'ic, came at miilnight and corrupte*! the chief nueen of Benare.«*. Her handmaids knew of this. She hei-sflf went to the king and siii«l, " Your nnijeHty, .some num entei-H the royal chamber at midnight and eorru|ittt me." " Couhl y<»u make any mark on him J" *• I can." So hhe got a bowl of real vermilion, and when the man came at night and wan going away afti-r enjoyment, she B«'t the mark uf her tive fingers «mi hin l>ack ami in the morning told the king. Tlie king gave ordeni Ut his men to go an«l looking everywhere bring a man with a vi-rmilion nuirk on hih biick. Now the wiiuird after \i'\n misconduct at night Htandn by day in a cemetery on one foot womhipping tl«e 8un. The king'h men tuiw him and Rurroiuuled h«m: but he, thinking that his action had U-cunie known t«» them, ['iUtJ UHed hi« magic and Hew away in the air. The king ahke«l his men when they came liack from Hoeing this, " Did you Hee him t" " Yen, we saw him." "Who '\n he?" "A IJrotlier, your uutjeHty." F«)r after his misconduct at night he lived by day in disguise «»f a Brother.

The king thought, "These men go about by day in ascetic's garb and miscondiict themselves at night;" so b<'ing angry with the Firethren, he adopted hereticjil views, and sent round a proclamation by drum that all the Brethren must dejiart from his kingdom and that his men would punish them wherever found. All the ascetics fle<l from the kingdom of Kasi, which was three hundred leagues in extent, to other royal cities, and there was no one, righteous Buddhist or Brahmin, to preach to the men of all Kasi ; so that the men without preaching became savage, and lK«ing averw to charity and the commandments were l»oi-n in a state of piinishinent for the most part as they died, and never got birth in heaven. Sakka, not

' No. 4'»'.t, vul. IV. 100 The Jataka. Hook VI. seeing any new gods, reHected on what the iva«on ntight be, and saw that it was the expulsion of the Brethren iVoni the kingdom by the king of Benares owing to his adopting lieretical views in anger about the wizard : then he thoiiglit, " Except myself there is no one who can destroy this king's lieresy ; I will l>e th»' helper of the king and his subjects," so he went to th«* paccekabuddlias in the Nandanifila eave and said, " Sii-s, give me an old paccekabuddha, I wish to convert the kingdom of Kasi." He got the s«'nior aniong them. When he took his bowl and rol)es Sakka set him before and eame himself after, making respectful salutation and venerating the paccekabuddha : himself becoming a beautiful young Brother he went thrice round the whole city from end to end, antl then coming to the king's gate he stoinl in the air. They told the king, " Your majesty, there is a beautiful young Brother with a priest standing in the air [305] at the king's gate." The king rose from his seat and standing at the lattice said, " Young Brother, why do you, who are beautiful, sUmd venerating that ugly priest and holding his b<iwl and rolx's ? " and so talking with him he spoke the first stanza: —

Noble (if face, yuu make ol)cisjinee low; iieiiiiid Kue mean and jMMir to sight you go; Is he yi)ur l»ettcr <>r your e«iual, .sjiy, Deelare to us your nan>e and his, we pray. The Sakka answered, " Great king, priests are in the place of teacher'; therefore it is not right that I should utter his name: but 1 will tell you my own name," .so he spoke the second stiinza: — Gods do not tell the lineage and the name Of saints devout and perfect in the way: As for myself, my title I proclaim, Sakka, the l<n\i whom thirty ginls olxjy. The king hearing this asked in the third stanza what was the blessing of venerating tlie Brother : — He who beholds the saint of jHirfect merits, And walks Whind him with olx;isance low: [306] I ask, 0 king of gods, what he inherits. What blessings will another life be.stow ? Sakka replied in the fourth stanza : — He who beholds the s«iint of jieifect merits. Who walks behind him with obeisance low : Great praise from men in this world he inherits, And death to him the path of heaven will sliow. The king liearing Sakka's words gave up his own heretical views, and in delight spoke the fifth stanzii : —

' It is wrong to tell the name of a saintly teacher, cf. Mah.ivagga i. 74. 1, Oh, fortune's aim on me to-day doth rise, Our eyes have seen thy majesty divnie: Thy saint appears, 0 Sakka, to oiu- eyes, And many a virtuous deed will now be innie. Sakka, hearing him praising his miister, spoke tho sixth stanza :— Surely 'tis goijd to venerate the wise. To knowledge who their le-irned thoughts mchnc : N..W that the saint and I have met thme eyes, O kint,', lot many a virtunis deed be thnie. [307] Hearing this the king spoke the last stanza :— I'rom anger free, with grace in every thought, I'll lend an an- whenever strangei-s sue: 1 take thv counsel go<Hl, 1 bring to nought My pride and serve thee, Lonl, witli h..ma:4e due. Havin.'said so In- came down from the terrace, salut«Ml the paccekabuddha anil stood on one side. The paccekabuddha sat cross-legged in the Hir and said, "Great king, that wizard was no Brother: henceforward recognise that the world is not vanity, that there are good liuddhists and Brahmins, and so give gifts, practise morality, keep the holy-days preaching to the king. Sakka also by his ,»ower stood m the air, and preachin- to the townsfolk, "Henceforward be zealous," he sent roun. proclamation by <lrum that the Buddhists and Brahmins who had fled should return. Then both went back to their own place. The king stoo«l firm in the admonition and did good works.

After the lesson, the Master declared the Truths and identified the Birth :- "At that time the paccekabuddha reiiched Nirvana, the king was Ananda, Sakka was myself."

You wore never given that flower you Mniell, though itM oidy a mingle hloom; Ti.H a H|HH-ieM of larceny, reverend Hir, you are ntealing it« iwrfunie. Then the HoilhiHattn N|M>ke the Mi-ond Ntunza:- I neither take nor hreak the flower: fmni afiir I xmell the hloom. I cannot tell on what pretence you ««y I ^teiil ficrfunie. .\t the same moment a nuin wax di};^ng in the {xxd for lotUH.(ibn-H and hreukiiii; the lotu.s-plantH. The Hodhisattai H«>eing him Maid, "Vou call a num thief if h«' smells the flower from afar: [30'J] why ilo you not 8|)euk to that other man ? " So in talk with her hf> >i|M>ke the third stanza :- A man who digs the |..t.i.-.-i. -..;.-. and hri'Alw the Mtalk-H 1 nee: Why don't you call the conduct of that man disorderly ^ The ^od«les8, explaining why .she did not .s|H-ak to him, H|>oke the fourth and fifth stan/os : — Di.spu.sting like a nurse's dre.s.s arc men disorderly : 1 have no speeih with men like him, but I deign to >t])eak to thot*. When a man i.s fn»e fnnn evil .stains and .seeks for purity, A sin like a hair-tip shows on him like a dark cloud in the sky.

So alarmed liy her the Bodhisatta in emotion .spoke the sixth stanzji : — Surely, fairy, you know me well, t<i pity me you deign: If you .see me ilo the like offence, pray sjieak to me again. Then tlie goddess spoke to him the seventh stanza : — I am not here to serve you, no hireling folk are we : Find, Brother, for yourself the i»ath to reach felicity. [310] So exhorting him she entered her own abode. The BodhisatU «Mitt*rt;d on h'\"]\ n»ediU\tion and was horn in tht- Brahumloka worl.l. The lesson oiuletl, tlie .M:i.stcr dcHlaretl the Tnithw, and idontiliwl tlie Birth:— at tlu- iiiil of tlie Truths, tht- Brother wius i-stablislu-d in the fruit of tlie Fii-st I'ath: "At that time the j,'imIiU'hs wjls L'piialavanna, the liseetic myself.'

'ipi>'/ lit'' M lheir$," el,:- The MiLstcr told this Ulo while dwelling in the ,^.„v -iiinren/tonnrninK some brethren wh<i were jjiven t) unuLsement. The KMXit Moiruali.ina hud shak.-n their dwellin;; and alarm.-tl them. The nn'thren H.it dist u.H.sinK' tlieir fiudt in the Hall of Truth. The M.i-ster l«ing t^.ld tins Hjiid t.> them, "They are not given t« anmM;ment for the tirst time," and so told an old tule. Once ujKjn a time wh.n Brahnuiduttu wiw reigning,' in B^-nareH, the Bo,lhisuttH was Sakka. Sev.-n lin.the.-s in a certain village of Kiisi Heeing the evil of ihsires had renounce*! them and In-come nHCetics: they dwelt in Meijliarafifui hut liv.d in variouH kinds of uniUMement, not practising devotion diligently and heing of full habit of Udy. Sakka, king of gotl.s, said, *' I will alarm them;" and so he iM-cau.e a parrot, camo to their dwelling-plac«' and jK-rching on a tree H|»oke the rtiiit stanza to alarm them: — [311] Happy life is theirs who live on remnants left fn^u charity : Pniise in this world is their lot, and in the next felicity. Then one of them hearing th.- parrot's words calh-.l to the rest, and Hi>oke the second stanza ; —

Should not wise men lisU-n when a iMim.t .si.caks in human t«ngiic: Hearken, brethren: 'tis our pmises dearly that this bin! hfu» sung. Then the parrot denying this spoke the third stanza : — Not your praises I am singing, carrion-witers : list to me, Refuse is the food you eat, not remnant-, l-ft tr.in . hanty. 194 The Jataka. Book VI. When they heard him, they all together spoke the fourth stanza : — Seven years oi-duinoil, with duly t<tii.Hurod hair, In ^lejJh^l^a^l^la hero we spend our days, Living on reninants: if you ulanic our tai\>, Who is it then you praise/ The Great Being spoke the fifth stanza, putting them to shame : — Leavings of the lion, tiger, ravening boa.st, are your supply : Refuse truly, though ye call it remnants left fn>m iharity. [312] Heai-ing him the ascetics said, "If we are not eaters of remnants, tlien who pray are]" Then he telling them the true meaning spoke the sixtli stanza : — They who giving alms to priests and brahmins, wants to s^itisfy Eat the rest, 'tis they who live on riMnnants left from charity. So the Bodhisatta put them to shame and went to his own place.

After the le-sson, the Mjustcr de<.laretl the Truths and identified the Hirth : " At that time the seven brothers were the sj^rtive Brethren, Sakka wa.s myself."

" Oil and butter" etc. — The Master told this while dwelling in Jetavana, concerning a gi-eedy Brother. Finding that he was greedy the Ma.ster said to him, " This is not the first time you are greedy : once before through greed in Benares you were not satisfied with Ciirca.'^es of elephants, oxen, hon^es and men ; and in hopes of getting better food you went to the forest;" and .so he told an old tale. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born as a quail and lived in the forest on rude grass and seeds. At the time there was in Benares a greedy crow who, not content with carcases of elephants and other animals, went to the forest in hopes of better food : eating wild fruits there he saw the Bodhisatta and thinking " This quail is very fat : 1 fancy he eats sweet food, I will ask him of liis food and eatinj; it l)fcoine fat myself," lie ])erclied on a bough .ihove the Bodhisatta. The Bodliisatta [313], without being asked, gave him greeting and spoke the fii'st stanza : — Oil and butter are your victuals, nunile ; rich your food, I trow : Tell me then what is the reason of your leanness, nuister crow.

Hearing his words the crow spoke three stanzas : — I dwell in midst of many foes, my heart goes pit-a-pat In terror as T seek my food : how can a crow Ijc fat ? Crows si>end their lives in fear, their wits for mischief ever keen ; The bitH they pick are not enough ; good quail, that's why I'm Iwin. Rude gnuss and see<ls are all your food : there's little richness there : Then tell me why you're fat, go<Kl quail, on such a scanty fare. The Bodhisatta hearing him spoke these stanzas, explaining the reason of his fatness : — I have content and ea.sy mind, short distiinces to go, 1 live on anything I get, and so I'm fat, gotxl crow. Content of min<l, and happiness with little care of h&irt, A stiUiilard easily attained : that life's the Ijctter part. [314] After the lcs.son, the MjLitcr declared the Truths, and identified the Birth : — At the end of tlie Truths the Brother Wiw estjiblishcd in the fruition of the First I'ath : "At that time the crow was the greedy Brother, the quail wa« myself"

" Our old frietid" etc. — The Master told this tale while dwelling in Jetavana, concerning a greedy Brother. The occasion is as alx>ve. Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was a pigeon and lived in a nest-basket in the kitchen of a 1 Cf. DO. 42, vol. i. ; no. 274, vol. ii. 196 The Jataka. Book VI. Benares merchant. A crow becanie intimate witli him and lived there also. Here the story is to be expaiuU-d. The cook pulled out the crow's feathers and sprinkled him with Hour, then piercing a cowrie he hung it on the crow's neck and threw liinj into a basket. The Botlhi.satta came from the wood, and Boeiug him made a jt-.st an<l spoke the first stanza : — Our old friond ! look at him ! A jewel bright he weans ; Hi.s bean! in gallant trim, How gay our friond api>cnrs I [SIT)] The crow hearing him spoke the second .stanza : — My nails and hair bad gi-own .so fa-st, riioy liami>ere<l mo in all I did : A barWr came along at la-st, And of .HUl)erfluou^s hair I'm rid. Tlion the Budhi.satta spoke the third stanza : —

(1 ranted you got a b.irl>er then. Who has cropiHHl your hair .so well : Round your neck, will you explain, What'.s that tinkling like a bell '. Tlien the crow uttered two stanza.s : — Men of fa.sbion wear a gem Hound the neck : it's often done : I am imitiiting tbcm : Don't supiHise it's just for fun. If you're really envious Of my beard that's trimmed so true : 1 can get you barbercd thus ; Vou may have the jewel too. The liodhisatta hearing him spoke the si.xtli stanza : — Nay, 'tis you they best become, Gem and beanl that's trimmed so true. 1 find your presence troublesome : 1 go with a good-d.ay to you. [316] With these words he flew nji and went elsewhere ; and the crow died then and there. After the les.son, the ^Lister declared the Truths and identified the Birth : — After the Truths, the greedy Brother was established in the fruition of the Third Path : " At that time the crow was the greedy Brother, the pigeon was myself."

[3171 " The vrrd'.i a r>,hit;' <'/r-.-The Miuster toUl this while dwelling in .IcUivana, concerning the aanioniti..n of a king. The occasion will apiKjar ni tlic Tesjikuna-Birth'. Unce upon a time when BrahniadatUi was reigning in Benares, the r.oilhisatta wa-s his councillor in things temporal and spiritual. The king was set on the way of the evil courses, ruled his kingdom unrighteously and collected wealth by oppressing the people. The Bodhisatta wishing to admonish him goes about looking for a parable. Now the king's bedchamber was unfinished and the roof was not complete upon it : the rafters supported a peak but were only just set in position. The king had gone and taken his pleasure in the park : when he came to his house he looked up and saw the round peak : fearing it would fall upon him he went and stood outside, then looking up again he thought " How is that peak re.sting so? and how are the rafters?" and asking the Bodhisatta he spoke the tirst stanza : — [318] The i>e<ik's a cubit and a half in height, Eight spans will compass it in circuit round, Of simsiii)a and sara built aridit : Why does it stand so .sound?

Hearing him the Bodhisatta thought " I have now got a parable to admonish the king," and spoke these stanzas : — The thirty rafters Ijent, of sara wood, Set equally, encompass it around, They pres.s it tightly, for their hold is good : 'Tis set aright aud sound. ' No. 521, vol. V. 11)8 The Jcitaka. Hook VI 1 So i.s the wi.se umu, girt by faitlitui frioiul?*, Hy stcjulfiust counsellorM i\iiil pure : Never frnin heij,'lit of fortimo he dasceiulH : A.s riiftor>t hold tho jtcak secure. [.nuj Whik' tlie Bodhituittu was sjK'akiiig, the king consideretl his own conduct, " If there is no peak, the rafters do not stand fast ; the peak iloes not .stand if not held l»y the raftrrs ; if the i*aftors hreuk, the j>eak falls : and even so a bad king, not hokling togctlier hi.s friend.s and ministei-s, his unnicH, his bi-ahmins and householders, if these hrt'ak up, is not held hy them but falls from his power: a kin;; must be righteous." At that instant they brought him a citron a.s a present. The king said tu the Bodhi.satta, " Friend, eat this citron." Tho BcMlhisatta took it and said, " O king, people who know not how to eat tliis make it bitter or acid : but wi.se men who know take away the bitter, and without removing the aci«l or s|»oiling tho citron-flavour they eat it," and by this parable he showed the king the means of collecting wealth, and spokf two stan/as : —

The rough -nki lined litmii bitter is to oat, If it remain uiitouehtHl by carver's .Htocl : Take but the pulfi, () king, and it is swet>t : Vou sjtoil the sweolnes.s if you add the i>eel. Kvon so tho wi.so man without violence, (lathers kiiig'.s dui» in village and in town, lnertM.ses wealth, an<l yet gives no ottencc ; He walks the way of right and of renown. [320] The king taking counsel with the Bodhisatta went to a lotu.s-Umk, and .seeing a lotu.s in Hower, with a hue like the new-ri.sen sun, not defiled by the wat«r, he sjiid : " Friend, that lotus grown in the water stands undefiled by the water." Then the P>odhisjitta sjiid, "() king, so should a king be," and spoke these stanzas in admonition : Like the lotus in the piM>l, White roots, watei-s pure, su.st.iin it; In the sun's face Howering full. Dust nor nmd nor wet can sUiin it. So the man whoni virtues rule. Meek and pure and giKxl we .style him : Like the lotus in the ikkjI Stain of sin cannot defile him. [321] The king hearing the Bodhisatta's admonition afterwards ruled his kingdom righteously, and doing good actions, charity and the rest, became destined for hea\ en.

After the lesson, the Master declared the Truths and identified the Birth ; "At that time the king was Ananda, the wise minister my.sclf."

" T/te lx}ic is bent" etc. — Tlie Miusier toltl thi.s while dwelling in the Bamboo Grove, conceniing ii Brother who kept b.ul conipuny. The ocaision was given at length in the Mahilriiniikhati liirth'. The Mjustcr said, "Brethren, he is not keeping Iwid company for the first time," and t4^)ld an old tale. Once npon a time when IJrahniadatta was reigiiing in Benares, the Hudhisatta was a lion and living with a lioness had two children, a son and a daughter. The .son's name was Manoja. When he grew up he took a young lioness to wife : and so they became five. Manoja killed wild buffaloes and other animals, and so got flesh to feed his parents, sister and wife. [.32l'] One day in his hunting ground he Siiw a jackal culle<l Giriya, unalfle to run away and lying on his belly. " Jiow now, friend I" he .Siiid. • I wish to wait on you, my lord." " Well, do so," So he took the jackal U> his den. The IJ«Klhisatta seeing him said, " Dear Manoja, jackals are wicked and sinners, and give wrong advice ; don't biiug tliis one near you:" but could not hinder him. Then one day the jackal wished tx) eat hoi-seflesh, and said to Manoja, "Sir, except horseflesh there is nothing we have not eaten ; let us take a horse." *' lint where are there horses, friend?" "At Benares by the river bank.' He took this advice and went with him there when the hoi^ses bathe in the river ;

he took one hoi-se, and throwing it on his back he came with speed to the mouth of his den. His father eating the horseflesh said, " Dear, horses are kings' property, kings have many stratagems, they have skilfiil archers to .shoot ; lions who eat horseflesh don't live long, henceforward don't take horses." The lion not following his father's advice went on taking them. The king, hearing that a lion was tiiking the horses, had a )mthing-tank for horses made inside the town : but the lion still came and took them. The king had a stable made, and had fodder and water given them inside it. The lion ciime over the wall and took the horses even from the stable. The king hatl an archer called who shot like lightning, and asked if he could shoot a lion. He said he could, and making a tower near the wall where the lion came he waited there. The lion came and, posting the jackal in a cemetery outside, sprang into the town to take the horses. The

' No. 2»;, vol. i. p. 18.5. 200 The JiVnk'i. Hook VII. iuclier tliiiikiug "His h\hh'A is very great when lio comes," did not shoot him, but wlicu he wiis going away aftrr taking a linrsr, haniiw-n-d l>y tl>e h«'avy weight, he hit him with a sharp arrow in the himl i|uart«-i-s. 'V\\v arrow came out at his trout quaiters and Hew iu the air. [3"J3] The lion yelled "I am shot." The archer after shooting him twanged Ids how like thunder. The jackal hearing the noise of lion and how siiid to himself, " My comrade is shot and must he killed, there is no friendsliip with the dead, I will now go to my olil home in the wootl,'' aind so he s|>oke two stanuis : — The Ixiw is Inint, the bow.string sounds amain ; Maiiiija, king t)f lH3ii.st.s, my friend, is slain. Aliis, I seek the woods ju* Ijust I may : Sueli friendship's naught; others must he my stiy. The litin with a rush came anil threw the hoi-se at the den's luouth, falling dead himself. His kinsfolk came out and saw him hlood-stained, lilood flowing from his wounds, dead frt)m following the wicked ; and his father, mother, sister and wife seeing him spoke four stanzius in order : —

iiis fortune is not prosiHjrous whom wickeii folk entice ; l.,ook at Maiioja lying tlierc, through Uiriya's mlvicc. No joy have mntliers in a .sou whose comrades arc not gixnl: Look at Manoja lying there all coverc«l with his I)1<mh.1. And even so fares still the man, in low estate he lies, Wlio follows not the counsel of the tmc friend and the wi.«ic. This, or worse than thi.s, his fate Who is high, but trusts the low : [324] See, 'tis thus from kingly state Ho luus fallen to the bow. Lastly, the stanza of the Peifect Wisdom : — Who follows outc«uit.s is him.self out ciust, Who court** his equals ne'er will Ik: Ijctraycd, Who bows before the noble-st rises fjust ; Look therefore to thy betters for thine aid. After the lesson, the Master dedaretl the Truths and identitied the P.irth : — After the Truths the brother who kept bad company was estivblishe<l in the fruition of the Fii-st Path: — "At that time the jackal wjus Devadatta, Manoja wa.s the keeper of bad company, his sister wa.s Uppalavanna, his wife the Sister Khema, his mother the mother of Rahula, his father myself."

'" Tfie Kiixj h'lA ,v>nt" etc. — The M;i.stcr told this talc while dwelling in .leUiv.iii.i, concerning a Drothcr who .supixjrtcd his mother. The occasion will appear in the Sama' iJirtli. [325] Once upon a time wlien Brahmadutta was reigning in Benares, the Bodhisiitta was born in the family of a poor householder : they called his name Sutana. When he grew up lie earned wages and supported his parents : when his father died, he supported liis mother. The king of tliat day was fond of hunting. One day he went with a great retinue to a forest a h^ague or two in e.xtent, and made proclamation to all, " If a deer escape Ity any man's [)08t, the man is fined the value of the deer." The ministers having made a concealed but by tlie regular road gave it to the king. The deer were roused by the crying of men who had surrounded their lairs, and one anteloiw? came to the king's post. The king thought, " I will hit him," and sent an arrow. The animal, who knew a trick, saw that the arrow was coming to his broadside, and wheeling round fell as if wounded by the arrow. The king thought, "I have liit him," and rushed t^j seize him. The deer rose and fled like the wind. The ministers and the rest mocked the king. He pursued the deer and when it wa.s tired he cut it in two with his sword :

hanging the pieces on one stick he came sis if carrying a pole and saying, " I will rest a little," lie drew near to a banyan tree by the road and lying down fell asleep. A yakkha called Makhadeva was reborn in that banyan, and got from Vessavana^ all living things who came to it as his foo<l. When the king rose he said, " Stay, you are my food," and took him by the hand. "Who are you?' said the king. "I am a yakkha born here, I get all men who come to this place as my food." The king, taking good heart, a.sked, " Will you eat to-day only or continually ?" "I will eat continually what I get.' "Then eat this deer to-day and let me go ; from to-morrow I will send you a man with a plate of rice every day." "Be careful then: on the day when no one is sent [326] I will eat you." " I am king of Benares : there is nothing I cannot do." The yakkha took Ins promi.se and let him go. When the king came to the town, he told the case to a minister in attendance and asked what was to be done.

' No. oM, vol. VI. - Kin),' of the yakkLa.s. 202 TIk- Jataka. Booh VII. " Was a limit of tiiim tixt-d, O king <" "No." " TImt \vii.s wrong when you were about it : but never mind, there are many nien in the jail." '* Then do you manage this affair, and give mo life." The ministt'r agreetl, and taking a man from the jail every day sent him to the yakkha with a |)lat<! ot" rice without telling him anything. The yakkha eats Ixjth rice and man. After a time the jails became eu)|»ty. The king finding no cue to carry the rice .shook with fear of death. The nunist«'r comforting him said, "O king, desire of wealth is stronger than desire of life : let us put a packet of a thou.sand pieces on an elephant's back and make proclamation by drum, ' Who will take rice and go Ui the yakkha and get this wealth I'" and lie did so. The liodhi.satta thought, " I get pence and halfjKMK-e for my wages and can hardly support my mother : I will get this wealth and give it her, and then go to the yakkha : if I can get the betU>r of him, well, and if I cannot she will live comfortably" : so he told his mother, but she said, "I have enough, <lear, I don't neetl wealth," and .so forbade him twice ;

but the tlnrd time without asking her, he aaid, "Sirs, bring the thoustind pieces, I will Uike the rice.'' So he gave his mother the thou.sand pieces and said, " Don't fret, di-ai- ; I will overcome the yakkha and give happiness to the peo[)lc : I will (.(inii- making your t^^-arful face to laugh," antl so saluting her he went to the king with the king's men, and saluting him 8too<l there. The king said, "My good man, will you take the ricel" " Ye.s, O king." "What should you take with you?" [3-7] "Your golden slippers, O king." " Why }" " O king, that yakkha gets to eat all p«'ople standing on the ground at the foot of the tree : 1 will stand on slipp(?rs, not on his ground." " Anything el.se? ' " Your umbrella, O king.' "Why so?" " O king, the yakkha gets to eat all people standing in the shade of his own tree : I will stand in the shade of the umbrella, not of his tree." " Anything else?" " Your sword, O king." " For what purpo.se?'' "O king, even goblins fear those with weapons in their hands." "Anything else?" " Your golden bowl, O king, tilled with your own rice." " Why, gootl man?" "It is not meet for a wise man like me to take coarse food in an earthen dish. " The king consented and sent officers to give him all he asked.

The Bodhisatta said, " Fear not, O great king, 1 will come back today having overcome the yakkha and caused you happine.ss," and so taking the things needful and going to the place, he set men not far from the tree, put on the golden slippers, girt the sword, put the white umbrella over his head, and taking rice in a gold dish went to the yakkha. The yakkha watching the road saw him and thought, "This man comes not as they came on the other days, what is the reason?'' The Bodhisatta drawing near the tree pushed the plate of rice in the shadow with the swordpoint, and stjinding near the shadow spoke the first stanza : —

The king has sent tlico rice prepared and .sciisoncd well with meat: If Makluulcva is at home, let him come forth and cat I [328] Hearing him the yakkha thought, " I will deceive him, ami eat him when he comes into the shadow," and so he spoke the second stanza : — Come inside, young man, with your seasoned food, Both it and you, young man, to e;it are good. Then the Bodhisatta spoke two stanzas : — Yakkha, you'll lose a gr&it thing l\>r a small. Men fearing dej\th will bring no food at all. You'll have good supply of cheer, Pure and sweet and Bavoured to yi»ur mind: But a man to l)riiig it here. If you eat ine, will he hard to find. [329] The yakkha thought, " The young man speaks sense," and l>eing well disposed spoke two stanzas : — Young Sutiuji, my interests are clc<irly na you show : Yisit your mother then in i»eju;e, you have my l&ive to go. Take sworti, and para.sol, jind dish, young man, and go your ways. Visit your mother hapi>ily and hriiig her hap[)y days. Hearing the yakkha's words the Bodhisatta was plea-sed, thinking, " My task is accomplished, the yakkha overcome, much wealth won and the king's wt)rd made good," and so rftunum,' thanks to the yakkha he spoke a final stanza : —

With all thy kith ami kin, yakkhiu, right hapi)y may you be : The king's command hius Ix'cn i>erfonued, and wealth has anno to me. So he admonished the yakkha, saying, " Friend, you did evil deeds of (dd, you were cruel ami hai-sh, you ate the Hesh and bloo<l of others and so were born as a yakkha: from henceforth do no murder or the like:" so telling the blessings of virtue and the misery of vice, he established the yakkha in the tive virtues : then he said, " Why dwell in the forest ? come, I will settle you by the city gate and make you get the best rice." So he went away with the yakkha, making him take the sword and the other things, and came to Benares. They told the king that Sutana was come with the yakkha. The king with his miuistt-rs [330] went out to meet the IJodhisattii, settled the yakkha at the city gate and made him get the best rice : then he enteretl the town, made proclamation by drum, and calling a meeting of the townsfolk spoke the pmises of the Bodhisatta and gave him the command of the army : himself was establi.she<l in the Bodhisatta's teaching, did the good works of charity and the other virtues, and became destined for heaven.

After the le.s.son, the Master declared the Truths, and identified the P>irtli : — After the Truths, the Brother who supportetl his mother wa.s esUiblished in the fruition of the First Path:— "At that time the Yakkha wa.s Aiiguli mala, the king Ananda, the youth myself." 204 7V- .lnt.,L, li.,.,t VII

I toiid luy ugwl jhirt'titM within a uioiintain oivc, How will tho old folk.H nmn<igo now tliat I've bccoiuc your iilavo f Carrion a vulture Mightn AcnwM a hundrvil loagucn of land; Why do you fAil to nco a .Huam aim! net mo cIom at hand \ When ruin o>mcH ujion n inAii, And fatt'fi hin death dpniaiid. Ho fail.H to .soo A .Hiiarw «>r net although so i-li)«o At hand. (}o, tend your Age«l parvnts within their nioiuitain-rAVo, (Jo, vi.'iit them in jkvicc, you Iiavc from me the leave you crave. () hunter, hAppinos.s be thine, with all thy kith and kin : I'll tend my agcil (tArents their niountain-cave within. Then the Bo<lhi.sjittA, fnKKl from the fear of d»*ath, joyfully g>tve thanks and spoaking a tiual stanza took his mouthful of meat, and went away and gave it to his |>aivnt«i. .\rt«.r the Ie.s.H..ii, tlie .M;i.ster d»>l.in>l the Truths and ideiititie«l the Uirth : — After the Truths, the Brother was estahli.sheil in the fruition of the Kii>tt Path : — [.^32] ".\t that time, the hunter w;i.s riiann.-i, the iwrontH were king'M kin, the vulture kiuir mvself."

^^ Friend Anullmci'irJ," «•/«'. — The Mjistor told thiM while dwelling in Jetavnn;i, conceniing r]tnnand/i, «»f the Sukyji tril*. He wjw nnlaineii in the faith, hilt forH4M)k the virtues t>{ contentiiioiit an<l tlu- rf.st ami Kvanie very greedy. At the Ix'giniiiiig of the rain.s he trie*! two or thrc«; niona.steries, leaving at one an lunhrella or a .sh'X', at one a walking-ntick or a water-jxit, and dwellin one hini.>M'lf. He liegan the min.s in a iouiitry-niona.st«'ry, and staying, 'ho Hrethren nnwt live eontenteilly," explaineii to the Hn-thren, its if he wen» making the ntoon rinc' in the nky, the way to the noble ntate of i-ontont, praiNing eontentnient with the ntvejvwirit-M. Hearing him the l'>rethren threw iiway their |>leif»j»nt roliew and veju^'ln, and took jnitH of clay and rtAutt of du^tragH. He put the ottiepH in his own Imlging. and when the rainn and the luivanuiA festival were over he tillitl a cart and went to JeUivanjk. On the way, iii>hind a nioiiiLHt<-ry in the foront, wnipping Imh feet with creeiierM an<l njiying, "Surely something cjin U* got here," he entere»i the mon^i-'Htery. Two oUl ItrethrtMi had .H|>t*nt the rain.n there : they had got two euantc eliMik.s and one tine Manket, an«l, a."* thev could not divitlu them, thov w<rv ple<i««l t4) «•« hint, thinking, "TIum Klder will divide the«f lM«tw«?»-n m I, "Sir, we cannot dividi* thi« which in

Once u|»on n tiim- wb«-n iW-uhiiiadattu was nif^ning in lt<-iiare«, th<* Iktdhi.Hutta was a tn-e^pirit by a river-l>ank. A jiu'kal, name<l Mayavi, had taken a wife and livetl in a place by that river-ljank. One day his mate said to him, " Husl>and, a longing ha^t come uj»on me; I denire to eat a frv»h rohita tish.'" He K.iifl, " lie t-a-sy, I will bring it you,' and ' Li. 1 "Ik-tore Juuniiil, jv. .I'i, Iti^tiin Jalrt, |). .'j;VJ. 206 Thr Jritnhi. liu>,L- \'ll. going by the river he wnipt his feet in creept^rs, and went ahing the bunk. At the moment, two otters, (Ijunbhlracftrl and Amitiracarl, were standing on the Imnk looking for tish. (iunilihirurtirl saw a great rohita fish, and enteriuLC the water with a bound \\v t»x)k it by the tiiil. The fish was strong and went away dragging him. He calh'd to the other, "This great fish will be enough for ImjIIi of us, come and aid me," s|)eaking the first stanza : — Friend Anutlriic;\rl, ni-nh to my aid, I nniy : I'vf iaui,'bt u ^'M'ut I'lsli : but by fone he's carrying me uwiv. y.V.W j Hearing him, the other 8|K)ke tlu* secojul stan/a : —

(iand)hlracrirl, luck to you ! your ijrip lie tirm und stout. And as a roi; would lift a snake, I'll lift the fellow out. Then tlie two together took out the rohita fisli, laid him on the ground and killed him : but .saying each to tlie other, " You divid<' him," tljoy quarrelled and could not divide him : ami so sat down, leaving him. At the moment the jackal came to the sj)ot. Seeing him, th«»y l)oth saluted him and said, " Ix)rd of the grey grass-colour, this fish wa.s taken by botii of us together: a dispute aro.se U-cause we couhl not ilivide him: do you make an equal division and part it," s|)oaking the third stanza: — A strife an>.sc U-tween u.s niark ! <) thou of ^Ta-swy hue, Let our contention, honourotl sir, lie settled fair by you. The jackal hearing them, said, declaring his own strength : — I've arbitratetl many a case and done it peacefully: Let your contention, honoured sirs, be .settled fair by me. Having spoken that stanza, and making the division, he sjwke this stanzji : — Tail, Anutiracarl ; CSambhlracarl, head : The middle t^i the arbiter will proj^erly l>c {wiid.

[335] So having divided the tish, he .s^iid, '" You eat head and tail without quarrelling," and seizing the middle ])ortion in his mouth he ran away before their eyes. They sat downcast, as if they had lost a thousand pieces, and sjwke the sixth stanza : — But for our strife, it would have long sufficed us without fail : But now the jackal takes the fi.sh, and leaves us head and tail. The jackal was pleased and thinking "Now I will give my wife rohita fish to eat," he went to her. She saw him coming and sabiting him spoke a stanza : — Even as a king is glad to join a kingdom to his rule. So I am glad to see my lord to-day with his mouth full. Tlien she asked him about the ineaus of attainment, speaking a stanza : — How, being of the land, have you from water caught a fish ? How did you do the fesit, my lord ? i)ray answer to my wish. The jackal, explaining the means to her, spoke the next stanai : — By strife it is their we;ikness comes, by strife their means decay : liy strife the ottei-s lost their prize : ^layavi, eat tlu- prey.

[3.3G] There is another stj\nza uttered by the Perfect Wisdom of liuddha :— Even so when strife arises among men, They seek an arbiter : he's leader then : Their wealth decay.s, and the king's cofters gain. After the lesson, the M.ister derlare«l the Truths and identitied the Birth: — "At that time the jackal was Upaiianda, the ottei-s the two old men, the ti-ee- .spirit who witnes.sed the rau.se was myself."

^^ Dasanna's t/ood giroril," etc. — The Mjister told this, when living in .Jetavana, concerning the temptation of a Brother by his wife when a layman. The Brother confessed that he was back.sliding for this rea.son. The Miuster mul, "That woman does you harm: formerly t(X) you were dying of mental sickness owing to her, and got life owing to wise men,'' and so he told a tale of old. [337] Once upon a time when the great king Maddava was reigning in Benare.s, the BodhisatUi was born in a Vjrahmin hou.sehold. They called his name young Senaka. When he grew up he learned all the .sciences at Takkasila, and coming back to Benares he became king Maddava's counsellor in things temporal and sj>iritual, and being called wise Senaka he was looked upon in all the city as the sun or the moon. The son of the king's household priest came to wait on the king and seeing the chief queen adorned with all ornaments and exceedingly beautiful, he became enamoured, and 208 The JaUika. Book VII. wliou In- wfiit hoiiM' hiy without taking food. Hin coiunide* vut|uinHl of him ami ho tolil them thw mattiT. The king naid, "The homtchoUl pricwt't iM)n do«H not u{>|>tiir, how in thin!" Wlu»n \\v hi-anl the caa««, h« M«?nt for him iind wiid, "I givt* \wv U^ you for Mt>v<»n days, m»cnd those dayt at your huuNi> and on thr eighth Mond her iMck." IIu Haid, "Very well," and taking lier t4» hiH hmiw t<H)k delight with her.

They liecame enamounHl of rach oUier, and keeping it mn-n-t they fh-d hy the Iioum* door and came t«» the c*»untry of another king. No man knew the plaw they went to, and their |»uth wiiM like the way of a ahip. The king ma<le proclamation l>y drum round the fity, and though h«> nought in numy wayn he did not find the place whither hIh' had gone. Then great »«»rn»w for her fell u|ion him : his heart l»«>can»o hot and |>oun'd out KIimmI : after that Mood Mowitl fron» hia entniilM, and hi.s itickneKH iN-cnmo gn-at. Tl»e great royal phynicianM could nut cure him. The IkKlhiiuitta thought, "Tlie diM-oM* i« not in the king, ho ia touchtnl hy mental Hickm^iw tM>cauiie he ne«>s not hi« wife : I will cuH" him hy a certain means ", wi he inHtrnctinl the king's wijw couiuMdlom, Avui-n anil I*ukku.Ha hy name, aaying, "The king han no Kick mwa, except meittal Hickn<>M U'cauHe he M«e« not the queen : now ho i« a great hel|)er ti) u.H and we will ctire him hy a certain mean* : [33S] we will have a gi\tliering in the |Milac«' yurd and nuike a man who known how to do it Hwallow a Mword : we will put the king at a window and nuke him look down on the gathering : the king tweing tht> man Mwallow a aword will ask, ' Ih there anything hanler than that 1 ' Tlien, my lord Ayura, you hhould make an-swer, * It in banlcr to Hay 'I give up bo and •o'":

then he will a.sk you, my lord PukkuHa.jiud you ahould nuike aiutwer, "O king, if a man say*, ' I give up ho and «o ' an<l do«'H not give it, hia wonl is fruitleaa, no men live or eat or drink hy auch wortla ; hut they who do occording to that worti and give the thing according to their ■promiHo, they do a thing hauler than the other: then I will Hnd what to do next." So he made a gathering. Tlien theac thn-e wi«e men went and told the king. Having, "O gn^t king, therv in a gathering in the |Milace-yard ; if nien look down on it their Horrow )>ecomes joy, let ua go thither": so they took the king, and o|)i>ning a window made him look down on the gathering. Many people weir nhowing off each hia own art w hich he knew : and a man wiui .swallowing a goc^l swonl of thirtythree inches ami shai^i of etlge. The king aetMug him thought, " Tliia man is swallowing the sword, I will a.sk thejte wise men if there is anything harder than that": so he asktnl Ayuni, speaking the first stanza : —

' Dftsnnna's ginnl .swoni tliir>t.s for hhxid, it.«* edge \i^ !<hnr|enrd jtrfectly: Vet "niitlst the cnnvd he xwallows it: a hanler feat there caiumt !«: I ft.sk if iinything is haul c»jmiv\red to thi.n: pn»y answer me. ■ A kingdoui iu Central India, api<arvntly a Mcat i>f the sword-making art. [339] Then he spoke the second stanza in answer : — Greed may lure a nian to swallow swords though sharpened iHjrfcctly : Hut to nay, ' I give this freely,' that a harder feat would be ; All things else are oa«y ; n.yal Migadha, I've answered thee. When the king heard wise Ayura's words, he thought, " 8o thru it is harder to say, • I give this thing," than to swallow a sword : I said, ' I give my quLH-u to tlu- prirst's son': I have done a very hard thing": and so his sorrow at heart Ui.-anie a little lighu-r. Then thinking, "Is there anything harder than to say, 'I give this thing to another' I" he talked with wis*- Pukkusa and sjnike the thinl stjinza: — Ayura has .s«)lvod my (piestion, wise in all phil«i««>phy : I'ukkusa I ask the <'ju«««ti«.n now, if hanh-r fmt there \>c:

Im thcrv aught that's hard comiwirwl t^. this / pray answer me. The wise Pukkusa in answer to him spoke the fourth stanza: — Not by words men live, and not by language tittered fniitleHsly : But to give and n<it regret it, that a greater feat would Iw : All things else are easy; myal MAgatlha, I've answereii thee. [340] The king, hearing this, considere«l, " I first said. * I will give the qiHMMi Ui thf priest's son,' and then I did acc«»rdiug to my word and gave her: surely I have done a hanl thing": mo his sorrow iMJcamo ligliUr. Then it came into his mind. "There is no one wis«-r than wise 84-naka, I will ask this question of him" : and asking him he s|)oke the fifth stanza :— Pukkusa ha/* si»lvoil my «iur«li<in, wis« in all phil<«»«»phy : S©naka I ask the quwtion imw, if hanler foat there Ito : Is there aught that's liard com|»arc«l Ut this f pray answer me So Senaka sp«jke the sixth sUnza in answer to him :— If a man should give a gift, or small or great, in charity. Nor regri't the giving afUT: that a harder feat would U' : All things else arc easy: royal Magadlui, I've answerwl thee

The king, hearing the Bodhisatta's wonK nflectwl : " I gave the que<>n to the priest's son of my own thought : [341] now I cannot control my thought, I sorrow and pine : this is not worthy of me. If she IovjhI me she would not forsake her kingdom and fl»'C away: what have I to do with her when she has not loved mo but rte<l iiway ?" As he thought thus, all his sorrow rolled away and dei«rt«l like a drop of water on a lotus leaf. That instant his entrails were at re«t. He Ix-came well and happy, and praise<l the Ik>dhisatta, sp^-aking the final stanza : — Ayura answered qrieHtion, gtKxi Pukkusa as well : The words of Senaka the wise all answers do excel. And after this praise he gave him much wealth in his delight. 210 The Jdtaka. Book VII. After the lesson, the Mjvster declared the Truths, and identified the Birth : — after the Truths, the l«u:kslidiiij,' Hrothcr was e.stahli.she*! in the fruitit.n of the First Path :— " At that time the queen was the wife of his laynmn days, the king the backsliding Brother, Ayura wjus Moggalliuiu, Pukkuaa waa Sariputta, and the wise Senaka was myself."

" TJiou art confuseJ" etc. — The Master told this when staying in .letiivana, coiuorning the Perfection of Wisdom. The occaHiuii of the Htory will apiKjar in the I'mmugga-Birth-. Onco uj)on a timo a kinj; called Janaka was rcignin;; in Benares. At that time the Budhi.sattji was )>orn in a hrahmin family, and th(>y caIUhI his name young Senaka. When he grew up be learned all the arts at Takkasilii, and returning to Benares saw the king. The king set him in the place of minister and gave him great glory. [342] He taught the king things temporal and spiritual. Being a pleasant preacher of the law he estiiblished the king in the five precepts, in alms-giving, in keeping the fasts, in the ten ways of right action, and so estahli.shed him in tlie path of virtue. Throughout the kingdom it was as it were the time of the appearing of the Buddhas. On the fortnightly fast the king, the viceroys and others would all assemble and decorate the place of meeting. The Bodhisattix taught tlie law in a decorated room in the middle of a deer-skincouch with the power of a Buddha, and his word was like the preaching of Buddhas. Then a certain old brahmin begging for money-alms got a thousand pieces, left them in a brahmin family and went to seek alms again. When he had gone, that family spent all his pieces. He came back and would have his pieces brought him. The brahmin, being unable to give them to him, gave him his daughter to wife. The other brahmin took her and made his dwelling in a brahmin village not far from Benares. Because of her youth his wife was unsatisfied in desires and sinned with another young brahmin. There are sixteen things that cannot be satisfied : and what are these sixteen ? The sea is not satisfied with all rivei-s, nor

' See Folk-lore Jouriud, iv. 175, Tibetan Tales, viii. * No. .54(5, vol. vi. the tire with fuel, nor a king with his kingdom, nor a fool with sins, nor a woman with three things, intercourse, adornment and child-bearing, nor a brahmin with sacred texts, nor a sage with ecstatic meditation, nor a sekha' with honour, nor one free from desire with penance, nor the energetic man with energy, nor the talker with tiilk, nor the politic man with the council, nor the believer with serving the church, nor the liberal man with giving away, nor the learned with hearing the law, nor the four congregations - with seeing tlio Buddha. So this brahmin woman [343], being unsatisfied with intercourse, wished to put her husband away and do her sin with boldness. So one day in her evil puii^ose she lay down. When lie said, •' How is it, wife?" she answered, "Brahmin, I cannot do the work of your house, get me a maid." " Wife, I have no money, what shall I give to get herl" "Seek for money by begging for alms and so get her." " Then, wife, get rea»ly something for my journey." She filled a skin-bag with baked meal and unbaked meal, and gave them to him. The brahmin, going through villages, towns and cities, got seven hundred pieces, and thinking, " This money is enough to buy slaves, male and female," he was returning to his own village ;

at a certain place convenient for water he opened his sack, and eating some meal he went down to drink water without tying the mouth. Then a black snake in a hollow tree, smelling the meal, entered the bag and lay down in a coil eating the meal. The brahmin came, and without looking inside fastened the sack and putting it on his shoulder w«ut his way. Then a spirit living in a tree, sitting in a hollow of the trunk, sjiid to him on the way, " Brahmin, if you stop on the way you will die, if you go home to-day your wife will die," and vani.shed. He looked, but not seeing the spirit was afraid and troubled with the fear of death, and so came to the gate of Benares weeping and lamenting. It was the fa^st on the fifteenth day, the day of the Bodhi-satU's preaching, seated on the decorated seat of the law, and a multitude with f>erfume8 and flowers and the like in their hands came in troops to hear the preaching. The brahmin said, "Where are ye going?" and was told, "O brahmin, to-day wise Senaka preaches the law with sweet voice and the power of a Buddha: do you not know?" He thought, "They say he is a wise preacher, and I am troubled with the fear of death : wise men [344] are able to take away even great sorrow :

it is right for me too to go there and hear the law." So he went with them, and when the as.sembly and the king among them had sat down round about the Bodhi.satta, he stood at the outside, not far from the seat of the law, with his mealsack on his shoulder, afraid with the fear of death. The Bodliisatta preached as if he were bringing down the river of heaven or showering ambrosia. The multitude became well pleased, and making applause listened to the

' A holy man who has not attained sainthood. ' Brethren, Sisters, laymen and laywomen. 212 The Jataka. Book VII. preaching. Wise men have far sight At that moment the Bodhisatta, opening his eyos gracious with thr five graces, KUiveyeil the asseiiihly on every side and, seeing that bralimin, thought, "This great aJBseinMy Ixas become well pleased and listens to the law, making applause, but that one brahmin is ill pleased and weeps : there must b«; some sorrow within him to cause his t^-'ars : lus if touching rust with acid, or making a drop of water roll from a lotus leaf, I will teach him the law, making him free from sorrow and well pleased in miml." So he calle«l him, " nnihmin, I am wise Senaka, now will I niakt-> thee free from sorrow, speak boldly," and so talking with him he R{)oko the first stanza : — Thou art confused in thought, disturlKxl in sense, Tears streaming from thine eyes are evidence ; What hast thou lo.st, or wluit dost wish to gain Hy coming hither ? (Jive me answer plain. [340] Then the brahmin, declaring his cause of sorrow, sj)oke the second stanza : —

If I go homo my wife it is must die, If I go not, the yiikklift snid, 'tis I ; That is the thought that pierceH cruelly : Ex[)lain the matter, Senaka, to mc. The Bodhi.satta, hearing the brahmin's words, spread the net of knowledge as if throwing a net in the sea, thinking, "There are many causes of death to beings in this world : some die sunk in the sea, or .seized therein by ravenous fish, some falling in the Ganges, or seized by crocodiles, some falling from a tree or pierced by a thorn, some stiiick by weapons of divers kinds, some by eating poison or hanging or falling from a precipice or by extreme cold or attacked by diseases of divers kinds, so they die : now jimong so many causes of death from which cause shall this brahmin die if he stays on the road to-day, or his wife if he goes home?" As he considered, he saw the sack on the brahmin's shoulder and thought, "There nmst be a snake who has gone into that Siick, and entering he must have gone in from the smell of the meal when the brahmin at his breakfa.st had eaten some meal and gone to drink water without fastening the sack's mouth : the brahmin coming back after drinking water must have gone on after fastening and taking up the sack without seeing that the snake had entered :

[3-i6] if he stays on the road, he will say at evening when he rests, ' I will eat some meal,' and opening the sack will put in his hand : then the snake will bite him in the hand and destroy his life : this will be the cause of his death if he stays on the road : but if he goes home the sack will come into his wife's hand ; she will say, ' I will look at the ware within,' and opening the sack put in her hand, then the snake will bite her and destroy her life, and this will be the cause of her death if he goes home to-day." This he knew by his knowledge of expedients. Then this

cttiue into his iniiul, " The snake must be a Ijlatk .snake, brave and fearless ; when the sack strikes against the brahmin's broadside, he sliows no motion or quivering ; he shows no sign of his being there amidst such an assembly : therefore he must be a black snake, brave and fearless : " from his knowledge of expedients he knew this as if he was seeing with a divine eye. 80 as if he had been a man who had stood by and seen the snake enter the sack, deciding by his knowledge of expedients, the Bodhisatta answering the brahmin's tjuestiun in the royal a.s.sembly spoke the third stanza : — First with many a doubt I deal, Now my tongiio the truth declares ; Brahmin, in your bag of meiil A snake hius entered unawares. [347] 80 .saying, he asked, "0 brahmin, is there any meal in that sack of yours ? " " There is, O .sage." " Did you eat some meal to-day at your breakfast time?" "Yes, O sage," "Where were you sitting?" " In a wood, at the root of a tree." " When you ate the meal, and went to drink water, did you fasten the sack's mouth or not?" "I did not, O sage." " When you drank water and came back, did you fasten the sack after looking in?" "I fastened it without looking in, O sage." "O brahmin, when you went to drink water, I think the snake entered the siick owing to the smell of the meal without your knowledge : such is the case : therefore put down your sack, set it in the mid.st of the a.ssembly and opening the mouth, stand back and taking a stick beat the sack with it : then when you see a black snake coming out with its hood spread and hissing, you will have no doubt : " so he spoke the fourth stanza : —

Take a stick and Wat the s^ick. Dumb and double-tongued is he; Cease your mind with doubts to rack ; Oi)e the siick, the snake you'll see. The brahmin, hearing the Great Being's words, did so, though alanued and frightened. The snake came out of the sack when his hood was struck with the stick, and stood looking at the crowd. [348] The Ma-ster, explaining the matter, spoke the fifth .stanza : Frightened, 'midst the a.s.scmbled rout. String of meal-sack he untied ; An^ry crept a serpent out, Hood erect, in all his pride. AVhen the snake came out with hood erect, there was a forecast of the Bodhisatta as the omniscient Buddha. The multitude began waving cloths and snapping fingers in thousands, the showers of the seven precious stones were as showers from a thick cloud, cries of 'good' were raised in hundreds of thousands. 214 The Jataka. Book VIl. and the iioiso was like the splitting of the Ciirth. This answering of siich a (juestion with the power of a Biuldha is not the power of hirth, nor the jxjwcr of men rich in gifts and high family : of what is it the power then \ Of knowledge: the man of knowledge makes spn-itual insight to inercase, o{>ens the door of the noble Paths, enters the great and endless nirvana and nwisters the iwrfection of disciple-hood, pacceka-lniddha-hood, and |)crfect hiiddha-hood : knowledge is the best among the qualities that bring the gre;it and endleus nir\'Ana, the rest are the attendants of knowledge : and so it is said : —

' Wisdom is best,' the good confess, Like the moon in starry skies; Virtue, fortune, righteousness. Are the handmaids of the wise. When the question had been so answered by tlio Bodhisutta, a certain snake-charmer made a niouth-band for the snake, cauqlit him and let him loose in the forest. Tlie bralimin, coming up to the king, saluted him and made obeisance, and praising him spoke half a stanza : — Great, king Janaka, thy gain, Seeing Scnaka the wise. [349] After praising the king, he took seven humlrod pieces from the bag and praising the Bodhisatta, he spoke a stanza and a half wishing to give a gift in delight : — Dread thy wisdom ; veils arc vain, Brahmin, to thy piercing eyes. These seven hundred pieces, sec, Take them all, I give them thee; 'Tis to thee I owe my life, And the welfare of my wife. Hearing this, the Bodhisatta spoke the eighth stanza : — Wise men can't accept a wage ; Rather let us give to thee, Ere thou take the homeward stage. So saying, the Bodhisatta made a full thousand pieces to be given to the brahmin, and asked him, " By whom were you sent to beg for money?" "By my wife, O sage." [350] "Is your wife old or young?" "Young, O sage." " Then she is doing sin with another, and sent you away thinking to do so in security :

if you take these pieces home, she will give to her lover the pieces won by your labour : therefore you should not go home straight, but only after leaving the pieces outside the town at the root of a tree or somewhere : " so he sent him away. He, coming near the village, left his pieces at the root of a tree, and came home in the evening. His wife at that moment was seated with her lover. The brahmin stood at the door and said, "Wife." She recognised his voice, and putting out the light

opened the door : when the brahmin came in, she took the other and put him at the door : then coming back and not seeing anything in the sack she asked, "Brahmin, what alms have you got on your journey?" "A thousand pieces." *' Where is it ? " " It is k^ft at such and such a place : never mind, we will get it to-morrow." She went and told her lover. He went and took it as if it were his own treasui-e. Next day the brahmin went, and not seeing the pieces came to the Bodhisatta, who said, " What is the matter, brahmin"?" "I don't see the pieces, O sage." "Did you tell your wife ] " " Yes, O sage." Knowing that the wife had told her lover, the Bodhisatta asked, " Brahmin, is there a brahmin who is a friend of your wife's]" "There is, O sage." "Is there one who is a friend of yours?" "Yes, O sage." Then the Great Being caused seven days' expenses to be given him and said, " Go, do you two invite and entertain the first day fourteen brahmins, seven for yourself and seven for your wife : from next day onwards tiike one less each day, till on the seventh day you invite one brahmin and your wife one : then if you notice that the brahmin your wife a.sks on the seventh day has come every time, tell me." [351] The brahmin did so, and told the Bodhisatta, " O sage, I have observed the brahmin who is always our guest." The Bodhisatta sent men with him to bring that other brahmin, and asked him, " Did you take a thousiind pieces belonging to this brahmin from the root of such and such a tree?" "I did not, O sage." "You do not know that I am the wise Senaka ;

I will make you fetch those pieces." He was afraid and confessed, saying, " I took them." " What did you do ? " "I put them in such and such a place, 0 sage." The Bodhisatta asked the first brahmin, " Brahmin, will you keep your wife or take another?" "Let me keep her, O sage." The Bodhisatta sent men to fetch the pieces and the wife, and gave the brahmiu the pieces from the thief's hand ; he punished the other, removing him from the city, puuished also the wife, and gave great honour to the brahmin, making him dwell near himself.

After the lessou, the Master declared the Truths, and identified the Birth : — At the end of the Truths, many attained the fruition of the First Path : — "At that time the brahmin was Ananda, the spirit Sariputta, the a.ssembly was the church of Buddha, and wise Senaka was myself." lilG The Jataka. Book \ 11.

One day the king thought, "Other .suitors and mendicants ask me to give them so and so ; l)ut the noble Atthisena, ever since I offered him a choice, a-sks for nothing: he is wise and skilful in device: I will ask him."' So one day after the early meal he sat on one side, and asking him as to the cause of other men's making suits and hi.s own making none, he spoke the first stanza : —

Atthisena, many Injggars, though they're -strangers utterly, Throng to nic with their jietitions : why hast thou no suit to me ? ' See above, p. 52. ' No. 253, vol. ii. [353] Hearing him the Bodhisatta spoke the second hUinzu : — Neither suitor, nor rejector of a suit, can pleasant )>e : That's the reason, be not angry, why 1 have no suit to thee. Hearing his words the king spoke three stanzas : — lie who Hves by sueing, and has not at projxjr season sued. Makes another fall from merit, fails to gain a livclihoo*!. He who lives by sueing, and has aye at proi)er season sued, Makes another man win merit, gains himself a livelihood. Men of wisdom are not angry when thoy see the suit4irs throng ; SjHiak, my holy friend ; the boon thou jiskcst never can Ik; wrong. [354] So the Hoilhisatta, even tliough given the choice of the kingdom, made no suit. When the king's wish hml been so expressed, the Bodhisatta to show him the priesta' way said, "0 great king, those suits are preferred by nun of worldly desin-s and householdt-rs, not by priests : fronj their ordination priests must have a pure life unlike a householder :" and so showing the priests' way, he 8i>oke the sixth stanza : —

Sages never make i)ctitions, worthy laynjon ought to know : Silent stands the noble suitor : sages make i»ctition so. [355] The king hearing the Bo«lhisutta's words said, "Sir, if a wise attendant of his own knowU'^lge gives what ought to be given to his friend, so 1 give to you such and such a thing," and »o ho sj»oku the seventh stanza : — Brahmin, I oftbr thee a thousjind kino, UchI kino, and eko the leader of the hcnl : Hearing but now those genennw deeds of thine, I too in turn to generous deeds am stirrwi. When he said this, the Bo<lhisatta refuse<l, saying, " Great king, I took the religious life free from defilement : I have no need of cows." The king ab(Kle by hi.« admonition ; doing alms and other good works he U'came destined for heaven, and not falling away from hia meditation, was bom in the Brahma world. After the lesson, the Master declared the Tniths and identified the Birth :— .\fter the Tniths many were e.>*tablishcd in the fruition of the First I'ath : — "At that time the king was Ananda, Atthiaena was myself." 218 The Jdtaka. Book VII

"/>«;/ lint thf tci»€ man" etc—lhc Miuntrr told thw tAlo while dwelling in .lutaviiiiii, coiKfrniii^ heviidattn l>firi}» hwiiUkwwI up by the ciarth. Fiiid.n:: tlint tlm r>n'thn'ii wi-n- tnlking aU»ut thi.n in thu Ilftll of Tnith, ho mtid, "I luiM not iKt-Mi di!r«tn>)(Ml with hiit r<)ii>|Hiiiy now fur the tint Uuiu : ho wiw< <. i bcforu," and ho t4«ld an uld Liilo. Once upuii u tiiiio when BnihmiMlutta wom kiii^ in It«<narcii, the Ilodhisattu wax l>orii in the wtinil* uf a inonkvy, and liviMl in tho king's gardcMt with a n'tiniu> of tivo huiidrtHl inunk«*y»». [IJ^Gj Ih'ViidattA w»ik also born in th)< womb uf a moiikcy, and UvihI there aliio with a retinue of fi\e hundred monkey*. Then f)ne dny when the king'n family prieiit had gunu to thir garden, bathed and adornetl hiniiM>lf, «>ne tricky munkey going ahead of him nat almvu the gateway arch of the garden, and let excrement full on the priest's head n.H he went out. Wh<'H the prieftt looki"*! up, he let it fall ugHin in Imh mouth. 'Die prieitt turned back, Maying in thrvnit to the monkeys, ** Very well, I shall know how to deal with you," and went away after wa.shing. Thoy told the IltKlhi.satta that ho had Iw-en angry and threatened the monkeys. He made announcement to tlie thousand monkeys, "It i.s not well to dwell near the habitation of the angry; let the whole troop of monkeys Hee and go elsewhere." A disolnxlient monkey took his own n>tinue and did not tl(H% saying, " I will sec about it aft<Twards." The Bcnlhisatta took his own retinue and went to the forest.

One day a female slave pounding rice hud put .some rice out in the «un and a goat was eating it : getting a blow with a torch and running away on tire, he was rubbing himself on the wall of a grass-hut near an elephantstable. The fire caught the grass-hut and from it the elephant-.stable ; in it the elephants' backs were burnt, and the elephant doctors were attending the elephants. The family priest was always going al)Out watching for an opix)rtunity of oitching the monkeys. He was sitting in attendance on the king, and the king said, " Sir, many of our elephants have been injured, and the elephant doctors do not know how to cure them ; do you know any remedy? " "I do, great king." "What i.s it?" "Monkey's fat, great king." "How shall we get it ? " "There are many monkeys in the garden." The king said, " Kill monkeys in the garden and get their fat." The archers went and killed five hundred monkeys with arrows. One old

' Cf. Kdkajtitakn, uo. 140, vol. i. and Tibetan Talet, xliii. monkey fled although wounded by an arrow, and though he did not fall on the HjKJt [357], fell when he came to the Bodhisatta's place of abode. The monkeys said, " He has died when he reached our place of aboilr," and told the Bodhisatta that he was dead from a wound he had got. He came and sat down among the assembly of monkeys, and spoke these stanzas by way of exhorting the monkeys with thr i-xhorUtion of the wise, which is " Men dwelling near their enemies perish in this way :" — Lot not the wise man dwell where dwells bin foo : One night, two nights, so near will bring him woa A fool's a foe to all who truat his word : One monkey brought distrosa on all the herd. A foolish chief, wi.so in hi« own conceit, Comefl over, like this monkey, to dofoat. A strong fool is not K'o<»d to guard the henl, Curm? to hi.H kindred, like the docoy-bird. One strong and wise in g»»od the lienl to guanl, Like Indra to the (lodn, his kin's reward. Who virtue, wistlom, learning, doth inxs-sexH, His decils himself and other nicn will blejw.

Thcroforo virtue, knowledge, learning', and himself let hini rt'Kanl, Either \>g a lonely Saint or o'er the fl«)ck keep watch an<l wanl. [358] So the li^xlhisattii, lK>coming king of monkeys, explained the way of learning the Discipline. Ailcr the lcH.son. the .M.t.tcr idontifled the Birth: "At that time the .bsobediont monkey was iJevadatUi, hw troop wa« iJcvadatU s comi>any and the w.so king was myself."

thi.s worhl is not )>oni, it divay.s not, it ilictt not, it |>41m.soh not aw i. , it i.s not iMirii apiin : aiwirt from this world them in no other Hnlvation Itcvii; I When thi.s was .s^iid, tlio Lord Maid to liaka tho hrahma, "ilaka the hriihm.i I i< come to ijjnorance, he has come to ii;noran<e, when he will nay that a tliu which is not |M>rnianont is i>eniianeiit, and ho on, and that there is \\\t utiirr wilvatioii ajuart fri>m this when then' is another salvation." liearini; this tho hrahnia thought, "This one pn-s.se.'s mo hanl, tindin^ out exactly what I fwiy," and its a timid thief, iifter ro^eivin^; a few l»l«>ws, niiy.s, "Am 1 the only thief/ ho and HO and .so and «) are thievcM tini," .showing his a.HMfK'iatcM ; m> he, in fear of the I^ird'.s questioning, Mhnwing that others were hiii OMtMiciaton, H|M)ko the fintt Htjuiza : —

Seventy and two, O OotAUia, ore wo Highteoius and groat, fp>m hirth ami ago wo'ro free : Our heaven in windom'.s homo, theroH nought above: .\nd many othem will thia view approve. Hojvring hi.s wonLs, tho Miuitor f4{>oko tho .tocond Htonza : — [3fio] Short your oxi.stcnco in thi.s world : 'ti« wrong, liaka, to think cxi.stencc here is long : A hundretl thou-sjuid aeon.s |in.st and gono All your exi.stcnco well to mo in known. Iloaring thi.s, I^ika Hi>oko tho third stanza : — Of wi.sdom infinite, O \jot\\, am I : Hirth. age, and .sorrow, all l»enoath me lie : What .should I do with goixl works, long ago? Vet tell mo something. Lord, that I .should know. Then the L<mi, relating and showing him thingn of past time, Mi>oko four Ktauzas : — To many a man of old thou gavo-st drink For thirst and parching drought ready to .sink : That virtuous doe«.l of thine .so long ago Remembering, as if waketl from .sleep, I know. [3G1] By Eiu'm hank thou .sett'.st the people free When chained and held in clase captivity : That virtuous deed of thine .so long ago Remembering, as if waked from .sleep, I know^.

By Ganges' stream the man thou didst set free, W hose boat was seized by naga, cnielly Lxisting for flesh, and s<\vc him mightily : That virtuous deed of thine, so long ago Remembering, as if waked frtim sleep, I know. And I was Kappa, thy disciple true, Thy wi»d(jin ana thv virtuc-s all I knew : And now those dee<l.s of thine so long ago Hemeiuberi ng, aa if wuke<.l from sleep, 1 know. [3631 Hearing his own deeds from the Master's discourse, Baka gave thunks ana spolce this last stanza : — Thou knowest every life that hath lx!en mine : Buddha thou art, all wisdom sure is thine : And sure thy glorious maie.sty and state Even this Brahma world illuminate. So the Master, making known his qiuility as Buddha and exj>ounding the Iaw, shcwrtl forth tho Truths. At the end the thoughts of ten thou.sand brahmas were free<l from atLaclinicnts and sin.s. So the l^»nl l>fainie the refuge of nmny l>nihnui«, and going l«uk fnim Bmhmaloka to Jetiviuia preached the law in the way descril»ed and identifu-*! thi' Birth: "At that time li^ika the bnihma was the a-scetic Ke-sava, KapjMi the disciple was myself."

" Village* full «Lrt<v« thousatui" etc. — The Master told this when dwelling in Jctavana, concerning the i)recept on the storing up of me<licinc«'. The occ^ision however aro.se in Kajiigalui. When the vcncnibio I'ilindiyuviucha went U> the king's dwelling to .set free the park-keci)cr"s family', he made the |Milfico all of gold by magic jx)Wfr : imd the jtcplc- in tneir delight brought to that elder the five kinds of medicine, lie gave them awav to the congregation of Brethn;n. .So tho congregation alxiuridLtl in mwlicines, [3G4] and a.s they rtxeived the me<licincH, thev tilleti ix)Ls and jars and luigx in this way and laid them aside. People .seemg this murnuired, saying, "Those greedy priests are h(Uinling in their houses." The Miuster, hearing this thing, declared the precept, " Whatever medicines for sick brethren [sc. are received, mast l>e used withui .sc-vcn days]," and siiid, " Brethren, wise men of old, l>efore the Buddha api>eare<l, ordaitied in hereby and keeping <nily the five precepts, u.se<l t4j chide tho.sc who laid aside even .salt and sugar for the next day ; but you, though orduinetl in such a rule of .salvation, make a hoard for the second and the third day," and so he told the talc of old.

Once ui>on a time tho Boflhisatta was the king's son of tlie Ciandhani kingdom ; at his fatht-r's death ho becamo king and ruled with righteou.snesH ' Mahtlcagtja vi. 15. 10. ' See Mahdvagga vi. 15. 1 — . 222 Thr Jr,t,ih,. liuuk Vll. In the Central Regii>n, in iln^ kiii:,'<li)in of Vidoha u kmj^ named Videha was rulin<j at tho tiiiu'. Thi-.sc two kiit^H had iH)v«'r Hf«n each othrr, hut thoy were friends and had great trust the one in the other. At that time men were long-lived : their life whs for thirty thousand years. 'I'hen onco, on the fast day of the full uioon, the king of (Jandhuni hat! taken the vow of the command.s', and on the dais in the middle of a royal throne prepared for him, looking through an oj>on window on the eiustrrn ijuarter, he .sat giving to his niini.stei-M ii discouiTM' on the sulwitanc*' of tlu- liiw. At that niouu-nt Kaliu wjis covering the moon's orh which wjis full and spreading over the hky. The moon's light vani.shed. The nunistei-s, not 8<!eing the moon's l)rightneHS, told tin- king that the m(K)n was seizjHJ hy Kahu. Th»> king, observing the moon, thought, "That moon hjis lost its light, heing marred by some troubh- froni outsith* ; now my royal retinue is a trouble, and it is not mtn-t that 1 should lose my light like the moon sei/e<l by Rahu . I will leave my kingdom like the moon's orb shining in a clear sky ami Ix-come an a.scetie:

why should I admonish another? I will go alK)ut, iletviihe«l frouj kin and piopii«, admonishing myself alone: that is meet for me." So he said, " As ye pU^asc [SG.')] so do," and gave over the kingilom to his ministoi-s. When he gave up his kingdom in the two kingdoms of Kashmir and ({andhiira, he took the religious life, and attaining the transcendental faculty he poss^'d the rains in tlie Himalaya region devoted to the delight of meditation. The king of Vidiha, having a-skinl of merchants, "Is it well with my friend I " heard that he had tjiken the religious life, and thought, " When my friend has taken the religious life, what should I do with a kingilom I" So he gave u[) the rule in his city of Mithila, seven leagues in extent, ami his kingdom of V'ldeha, three hundred leagues in extent, with sixteen thousand villages, storehouses filled, and sixteen thou.sand dancing girls, and without thinking of his sons an«l daughters he went to the Iliuu'ilaya region and to<')k the religious life. There he lived on fruits only, tlwelling in a state of quietude. Both of thi'm following this cjuiet lite afterwards met, but did not ri'cognise each other : yet they lived together in this ijuiet life in friendliness. The ascetic of Videha waited \\\io\\ the ascetic of Gandhara. On a day of full moon as they were sitting at the r(X)t of a tree and tnlking on things relating to the law, Rahu covered the moon's orb as it was shining in the sky.

The ascetic of Videha looked up, saying, " Why is the moon's light destroyed?" And seeing that it was seizetl by Ralui, he asked, "Master, why has he covered the moon and made it dark ] " " Scholar, that is the moon's one trouble, Rahu by name ; he hinders it from shining : I, seeing the moon's orb struck by Rahu, thought, 'There is the moon's pure orb become dark by trouble from outside ; now this kingdom is a trouble to

' A vow to keep the five moral preempt". me : I will take the religious life so that the kingdom does not make me dark as Rahu does the moon's orb ' : and so taking the moon's orb seized by Rahu as my theme, I forsook my great kingdom and took the religious life." "Master, were you king of Gandhara?" [3G6] "Yes, I was." " Master, I was the king Videha in the kingdom of Videha and city of Mithila : were we not friends though we never saw each other?" "What was your theme?" "I heard that you had taken the religious life and thinking, ' Surely he has seen the good of that life,' I took you as my theme, and leaving my kingdom took the religious life," From that time they were exceedingly intimate and friendly, and lived on fruits only. After a long time's dwelling there they came down from Himalaya for salt and vinegar, and came to a frontier village. Thu people, being pleiused with their d«'portment, gave them alms and Uiking a promise made for them houses fur the night and the like in tlie forest, and made them dwell there, and built by the road a room for taking their meals in a pleasant watered 8j»ot. They, after going their rounds Un- alms in the frontier village, sat and ate the alms in that hut of leaves and then went to their dwelling-house.

The jHjople who gave them food one day put salt on a leaf and gave it them, another day gave them saltless food. One day they gave them a great deal of salt in a leaf basket. The ascetic of Videha took the salt, and coming gave enough to tlie Bodhisatta at the meal time and took to himself the proper ujeasure : then putting up the rest in a leaf basket he put it in a roll of gi'ass, saying, "This will do for a saltless day." Then one day when saltless food was received, the man of V^ideha, giving the alms-food to the man of (jandhara, took the salt from the roll of grass and 8;iid, " Master, take salt." " The people gave no salt to-day, where have you got it ? " " Ma.ster, the people gave much salt one day l>efore : then I k«*pt what was over, saying, 'This will do for a saltless day.* " Then the Hodliisiitta chid him, saying, "O foolish man, you forsook the kingdom of Videha, three hundred leagues in extent, took i\w. religious life and attained freedom from attachments, and now you get a desire for salt and sugar." And so admonishing him he s]K>ke the 6rst stanza: —

[367] Villages full sixteen thoasand with their wealth you threw away, Treiusuries with wealth in plenty : and you're hoarding here to-day ! Videha, being thus chidden, did not endure the chiding l)Ut beaime estranged, saying, "Master, you .see not your own fault, though you see mine ; did you not leave your kingdom and become religious, saying, 'Why should I admonish another? I will admonish myself alone': why then are you now admonishing me ? " So he spoke the second stanza : — Candahar ami all its province, all its wealth, you threw away. Giving no more royal orders : and you're ordering me to-day I 224 The Jataka. Book VIL Hearing him the Bodhisatta spoke the third stanza : — It is rightcoiwiiess I'm M|MMiking, for I huto uiirightcouancas : RightcouMiiewa when I uiu Mi)eaiung, Hin on mo leavea n<» improas. The ascetic of Videha, hearing the Hodhisatta's words, saiil, " Master, it is not nu'ft for one to s|»eak after annoying imd an;,'»'ring another, even though he Hjieaks to the |K)int : [3GH] you an- HjH'uking vrry harshly to me, as if shaving me with l>lunt steel," and so he s|>okR the fourth stanza : —

Whuts<jcver words, if «|«>keu, wduKI to others caiuw ofienco, Wisi- iiu'ii Iciivc those worvls unsix)kon, though of mighty consctiucnce. Tlirn tho Bodhisatta spoke the fifth stanza : — liot my hearer scatter chaff, or let him take oftbnco or not, UighteousncHs when I am .M|)wiking, sin on me can leave no s|»ot Having so said, ho wont on, •* I will not work with you, O Xnanda', aa a jM)tter with raw clay only : I will sjM'uk chiding again an«l again; what is truth, that will ahide." And so being steadfast in conduct suitahlo to that admonition of the Hlesse<l One, as a i>ott«'r among his vessels, after heating them often, takes not tho raw clay, hut takes the haked veoael only, so preaching and chiding again and again he takes a man like a gootl vessid, iiiid preaching to show him this, he %\\oVe this pair of stanzas : — Wore not wisdom and j^«kx1 conduct trained in some men's lives to grow, Many would go wtuidenng idly like tho blinded butfalo. But since some are wisely tniinoil in nioral conduct fair to grow, Thus it is that disciplinoii in jwiths of virtue Kthers go. [369] Hearing this, the Videha ascetic said, " Master, fnim this time admonish me; I spoke to you with peevish natund tenij>er, pardon me," and so paying res|K»ct he gained the B.xlhisatta's pardon. So they dwolt together in |)eace and wont again to Himalaya. Then the Bodhisatta told the Vitl.h;i ascetic how to attain to mystic meditation. Ho did so and reached the higher Faculties and Attainments. So both, never leaving off meditation, U'camo destined for the Brahma world.

After the lesson, the Ma.ster identified the Birth : " At that time the Videha ascetic was Ananda, the (landhfira king was myself." ' The ascetic is addressed by this name, as if his future re-birth as Ananda was foreseen.

" Vou made yonrself,^' etc — The Miustcr told this while dwelling in Jetavana, (•<>ncernin<; giMxl works towani.s one's i*elatives. The occa-sion will ajUK^ar in tlie lihuddasfila I'.irth-'. Thev liegaii talking in the Hall of Truth, saying, "The >iil>renie l>uddlia diK?.s go<Hl works towanls his relatives." [37<>] When the Mjuster luul askeil and been told their thenie, he said, " liruthren, this is not the tii-st time a Tathagat^i hius dom- go(»<l works towai-ds his relativus," and so he tolil a tiile of old time. Once upon a time when Krahtnadatta was reigning in Benares, the Bodhisatta was horn of a monkey's woinh. When he grew up and attaineil st^itun' and stoiituess, he was strong and vigorous, and lived in the Himalaya with a retinue of eighty thousiinil monkeys. Near the Ganges hank there was a mango tree (others say it was a banyan), with brandies and forks, having a deep shade and tluek leaves, like a mountaintop. I Us sweet fruits, of tlivine fragrance and Havour, were as large as waterpota : from one branch the fruits fell on the ground, from one into the (Janges water, from two into the main trunk of the tree. The Hodhi- .satta, while eating the fruit with a troop of monk«'ys, thought, "Someday danger will come uj)on us owing t« the fruit of this tree falling on the water" ; and so, not to leave one fruit on the bi-anch whieh grew over the water, he made them eat or throw down the tlowers at their season from the time they were of the si/e of a chick-i>ea.

I>ut notwitlistanding, one ripe fruit, unseen by the eighty thousand monkeys, hidden by an ant's nest, fell into the river, and stuck in the net above the king of IJi-nares, who was bathing for amu.sement with a net above him and another below. When the king had amu.sed himself all day and was going away in the evening, the fishermen, who were drawing the net, saw tin- fruit and not knowing what it was, shewed it to the king. The king asked, "What is this fruit !" ''We do not know, sin-." "Who will know I" " Tlie foresters, sire.' He liad the foresters called, and learning from them that it was a mango, he cut it with a knife, and tirst making the forestera eat of it, he ate of it himself [.'U I ] and had some of it given to his seraglio and his ministei-s. The flavour of the ripe mango remained jM-rvading the king's wliole boily. Possessed by desire of the Havour, he a«ked the foresters where that tree stood, and heanng that it was on a river l)ank in the

' This story is tigxired in CunuinKham'H Stupa of Bharhut, plate ixxiii, fig. 4 (explained by Mr Tawney in Proc. A». Soc. of Bengal for Aug. 1891). Cf. Jutnkanulla, no. 27 {Thf Great Monkey). » No. 444. vol. iv. 226 TJte Jiltaka. Book VII. Himalaya quarter, ho liad many rafts joined tofjother and Hailf*<| upHtreani by the route shewn i»y the foresters. The exact account of ilays is not given. In due course they came to the place, and the foresters said to the king, "8ire, there is the tree." The king stoppetl the rafts and went on foot with a great retiuue, and having a hed prepared at the foot of the tree, he lay down after eating the raango fruit and enjoying the various excellent flavours. At each side they set a giiard and made a fire. When the men had fallen asleep, the liodhi.satta came at midnight with his retinue. Eighty thousand monkeys moving from branch to branch ate the mangoes. The king, waking and seeing the herd of monkeys, roused his n>en and calling his archers said, "Surround these monkeys that eat the mangoes so that they may not escape, and slioot them : tomorrow we will eat mangoes with monkey's tle.sh." The archers obeyed, saying, " Very well," and surrounding the tree stood with arrows ready. The monkeys seeing them and fearing death, as they could not escape, came to the Bo«lhisrttta and said, "Sire, the archei-s stand round the tree, saying, 'We will shoot those vagrant monkeys:' what are we to do?" and so stood shivering.

The Bodhisatta said, "Do not fear, I will give you life ;" and so comforting the herd of monkeys, he a.scended a branch that ro.se \ip straii^ht, went along another branch that stretched towards the (ianges,and springing from the end of it, he passed a hundred bow-lengths and lighte<l on a bu.sh on the bank'. Coming down, he marked the distance, saying, "That will be the di.stance I have come :" [372] and cutting a bamboo shoot at the root and stripping it, he said, "So much will be fastened to the ti^ee, and so much will stay in the air," and so reckonetl the two length.s, forgetting the j)art fastened on his own waist. Taking the shoot he fastened one end of it to the tree on the Ganges bank and the other to his own waist, and then cleared the space of a hundred bow-lengths with the speed of a cloud torn by the wind. From not reckoning the part fasteni'd to his waist, he failed to reach the tree : so .seizing a bninch tirmly with both hands he gave signal to the troop of monkey.s, " Go quickly with good luck, treading on my back along the bamboo shoot." The eighty thousand monkeys escaped thus, after saluting the Bodhisatta and getting his leave. Devadatta was then a monkey and among that herd : he said, '• This is a chance for me to see the last of my enemy," so climbing up a branch he made a spring and fell on the Bodliisatta's back.

The Bodhisatta's heart broke and great pain came on him. Devadatta having caused that maddening pain went away: and the Bodhisatta was alone. The king being awake saw all that was done by the monkeys and the Bodhisatta : and he lay down thinking, "This animal, not reckoning his own life, has caused the safety of his troop." When day broke, being pleased with the Bodhisatta, he thought, " It is not right to

^ From the figure on the Bbarhut Stupa, it appears that be jumped across the Ganges. destroy this king of the monkeys: I will bi-ing him down by some means and take care of him:" so turning the raft down the Ganges and building a platform there, he made the Bodhisatta come down gently, and had him clothed with a yellow robe on his back and washed in Ganges water, made him drink sugared water, and had his body cleansed and anointed with oil refined a thousand times ; then he put an oiled skin on a bed and making him lie there, he set himself on a low seat, and spoke the first stanza : — [373] Vou made yourself a bridge for them to pass in safety through: A\'hat are you then to them, monkey, and what arc they to you/ Hearing him, the Bodhisatta instructing the king spoke the otheistjinzas : — \'ictorious king, I guard the herd, I am tlu-ir lord and cliief. When they were filled with fear of tliee and stricken sore with grief. 1 leapt a hundred times the length of bow outstretched that lies. When I had bound a 1 mmboo-shoot finnly around my thighs:

I reached the tree like tliuiidi-r-cloud sped by the temi)est's blast ; I lost my strength, but readied a bough : with hands I held it fast. And as I hung extended there held fust by shoot and bough, My monkeys passed across my back and are in safety now. Therefore I fear no pain of death, bonds do not give me pain, The happinass of tho.se was won o'er whom I u.sed to reign. A parable for thee, O king, if thou the truth would'st read : The happiness of kingdom and of army and of steed And city nuist l>e dear to thee, if tlu>u would'st rule indeed. [374] The Bodhisatta, thus instructing and teaching the king, died. The king, calling his ministers, gave orders that the monkey-king sliould have oksequies like a king, and he sent to the seraglio, saying, "Come to the cemetery, as retinue for the monkey-king, with red gaiTnents, and dishevelled hair, and torches in your hands." [37.5] The ministers made a funeral pile with a hundred waggon loads of timber. Having prepared the Bodhisatta's obsequies in a royal manner, they took his skull, and came to tlie king. The king cau.sed a shrine to be built at the Bodhisatta's burial|)lace, torches to be burnt there and offerings of incense and flowers to be made ; he had the skull inlaid with gold, and put in front raised on a spear-point : honouring it with incen.se and flowers, he put it at the king's gate when he came to Benares, and having the whole city decked out he paid honour to it for seven days. Then taking it as a relic and raising a shrine, he honoured it with incense and garlands all his life ; and established in the Bodhisatta's teaching he did alms and other good deeds, and ruling his kingdom righteously became destined for heaven.

After the les.son, the Master declared the Truths and identified the Birth : " At that time the king was Ananda, the monkey's retinue the as.sembly, and the monkey-king myself" 228 TJic Jdtaka. Book VIL

"A mango in a foretit" etc. The Ma.stcr told thiH when dwelling in Jebivana, concerning relnike of sin. Tho (KCiusion willuppoarin the PAnlya Hirth'. At that time in Sfiviitthi five hundred friends, who Imd Ix'conjo ascetics, dwelling in tho House of tho (Jolden I'avoiiu'nt, had lustful thoughts at niiilniglit. The Master regards iiis disciples three times a night and three times a day, six times every night and day, as a jay guajils her egg, or a yak-cow her tail, or a mother her In^loved son, or a one eyed n)an his eye; so in the very instant he rebukes a sin which is iK-ginniiig. He was ol>ser\'ing .TcUwana on that midnight and knowing the Brethren's conduct of their thoughts, he consiilered, "This sin among these l>rethi-en if it grows will destroy the cause of .'^ainthoiKl. 1 will this n)omcnt ivhuke their sin and shr»w them Sainth<HKi" : .so leaving the perfume<l chamher he called Ananda [37^), and hidding him collect all the brethren dwelling in the place, he got them together and sat down on the seat prepanni for Huihlha. He said, " I'.rethren, it is not right to live in the iH)wer of sinful thoughts; a sin if itgi'ows hrings great ruin like an enemy : a Brother ought to rehuke even a little sin : wise men of old .seeing even a very .slight cause, rehuked a sinful thought that had begun and so brought alnnit iMiccekabuddhu-iuxxl": and .so he told an old tale.

Once ujton a time wlicn iJruhmudatta was reigning in l»enare.s, the Bodhisatta was born in a potter's family in a suburb of Benares : when he grew up he became a householder, liad a son and daughter, and supported hi.s wife and ciiihlren l)y his potter's handicraft. At that time in the Kalinga kingdom, in the city of DanUipura, the king named Karaiulu, going to his garden with a great retinue, .saw at the garden-gate a mango tree laden with sweet fruit : he stretched out his hanil from liis .seat on the elephant and seized a bunch of nnxngoes : then enteiing the garden he sat on the royal seat and ate a mango, giving some to those worthy of favours. From the time when the king took one, mini.ster8, bmlimins, and householders, thinking that othera should also do so, took down and ate mangoes from that tree. Coming again and again they climbed the tree, and beating it with clubs and breaking the branches down and otl", they ate the fruit, not leaving even the unripe. The king amused himself in the garden for the day, and at evening as he came by on the royal elephant he dismounted on seeing the tree, and going to its root he looked up and thought, " In the morning this tree stood beautiful with its burden of fruit and the gazers could not be satisfied : now it stands not beautifid with its fruit broken down and off." Again looking from another place