,,buddhist ,,birth ,,stories2 ,,or1 ,j,,taka ,,tales4 ,,the ,,oldest ,,collection ,,of ,,folk-,,lore ,,extant3 ,,being ,,the ,j,,takatthava,,an1 ,for the first time ,edited in the ,original ,pli ,,by ,v4 ,,fausb,,ll1 ,,and ,,translated ,,by ,t4 ,w4 ,,rhys ,,davids4 ,,translation4 ,,volume ,i4 ,,london3 ,,tr,,bner ,,co41 ,,ludgate ,,hill4 #ahhj4 ,all rights reserved4 ,,hertford3 ,,printed ,,by ,,stephen ,,austin ,,and ,,sons4 ,,to ,,geheim-,,rath ,,professor ,,doctor ,,stenzler ,,my ,,first ,,guide ,,in ,,oriental ,,studies ,,in ,,congratulation ,,on ,,his #8,,doctor ,,jubil,,um' ,,and ,,in ,,deep ,,respect ,,for ,,his ,,profound ,,scholarship ,,this ,,work ,,is ,,dedicated ,,by ,,his ,,grateful ,,pupil ,,the ,,author4 ,,table ,,of ,,contents4 ,,translator',s ,,introduction4 ,,page ,,part ,i4 ,the ,book of ,birth ,stories1 and their ,migration to the ,west4 ,orthodox ,buddhist belief concerning it4 ,two reasons for the value attached to it i-iv ,selected ,stories4--#a4 ,the ,ass in the ,lion's ,skin v #b4 ,the ,talkative ,tortoise viii #c4 ,the ,jackal and the ,crow xii #d4 ,the ,wise ,judge xiv #e4 ,sakka's ,presents xvi #f4 ,a ,lesson for ,kings xxii ,the ,kalilag and ,damnag ,literature xxix ,origin of #8sop's' ,fables xxxii ,the ,barlaam and ,josaphat ,literature xxxvi ,other ,migrations of the ,buddhist ,tales xli ,greek and ,buddhist ,fables xliii ,solomon's ,judgment xliv ,summary of ,part ,i4 xlviii ,,part ,,ii4 ,the ,birth ,stories in ,india4 ,jtakas derived from the ,pli ,piakas lii ,jtakas in the ,cariy ,piaka and ,jtaka ,ml liii ,jtakas in the ,buddhavasa lv ,jtakas at the ,council of ,vesli lvii ,jtakas on the ,ancient ,sculptures lix ,the ,pli ,names of the ,jtakas lx ,the ,jtakas one of the ,navagni lxii ,authorship of our present ,collection lxiii ,jtakas not included in our present ,collection lxvii ,jtakas in post-,buddhistic ,sanskrit ,literature lxviii ,form of the ,jtakas4--,the ,introductory ,stories lxxiv ,the ,conclusions lxxv ,the ,abhisambuddha-gth1 or ,verses in the ,conclusion lxxvi ,divisions of the ,jtaka ,book lxxix ,actual ,number of the ,stories lxxxi ,summary of the ,origin of the ,present ,collection lxxxii ,special ,lessons inculcated by the ,birth ,stories lxxxv ,special ,historical ,value of the ,birth ,stories lxxxvi ,,supplementary ,,tables4 ,i4 ,indian ,works lxxxix ,,ii4 ,the ,kalilag and ,damnag ,literature xciii ,,iii4 ,the ,barlaam and ,josaphat ,literature xcv ,,iv4 ,the ,cariy ,piaka and the ,jtaka ,ml xcviii ,v4 ,alphabetical ,list of ,jtaka ,stories in the ,mahvastu xcix ,,vi4 ,places at which the ,tales were ,told c ,,vii4 ,the ,bodisats ci ,,viii4 ,jtakas ,illustrated in ,bas-relief on the ,ancient ,monuments cii ,,the ,,ceylon ,,compiler',s ,,introduction1 called the ,nidna ,kath4 ,story of ,sumedha1 the ,first ,bodisat #b ,the ,successive ,bodisats in the ,times of the ,previous ,buddhas #ca ,life of the ,last ,bodisat 7who became ,buddha7 #eh ,his ,descent from ,heaven #ei ,his ,birth #fg ,song of the ,angels #fi ,prophecy of ,ka ,devala #gj ,prophecy of the ,brhman ,priests #gb ,the ,ploughing ,festival #ge ,the ,young ,bodisat's ,skill and ,wisdom #gf ,the ,four ,visions #gg ,the ,bodisat's ,son is ,born #gi ,kis ,gotam's ,song #hj ,the ,great ,renunciation #hb ,the ,great ,struggle against ,sin #hi ,the ,great ,victory over ,satan #if ,the ,bliss of ,nirvna #aje ,the ,hesitation whether to ,publish the ,good ,news #aaa ,the ,foundation of the ,kingdom of ,righteousness #aac ,uruvela ,kassapa's ,conversion #aad ,triumphal ,entrance into ,rjagaha #aaf ,foundation of the ,order #aai ,return ,home #aba ,presentation of the ,first ,monastery to the ,buddha #aca ,,the ,,birth ,,stories4 #a4 ,holding to the ,truth 444 ,apaaka ,jtaka #acd #b4 ,the ,sandy ,road 444 ,vaupatha ,jtaka #adg #c4 ,the ,merchant of ,sri 444 ,seri-vnija ,jtaka #aec #d4 ,the ,story of ,chullaka the ,treasurer 444 ,cullaka-sehi ,jtaka #aeh #e4 ,the ,measure of ,rice 444 ,taula-ni ,jtaka #agb #f4 ,on ,true ,divinity 444 ,deva-dhamma ,jtaka #agh #i4 ,the ,story of ,makh ,deva 444 ,makh-deva ,jtaka #ahf #aj4 ,the ,happy ,life 444 ,sukhavihri ,jtaka #aij #aa4 ,the ,story of ,beauty 444 ,lakkhaa ,jtaka #aid #ab4 ,the ,banyan ,deer 444 ,nigrodha-miga ,jtaka #aii #ac4 ,the ,dart of ,love 444 ,kaina ,jtaka #baa #ad4 ,the ,greedy ,antelope 444 ,vtamiga ,jtaka #bad #ae4 ,the ,deer who would not ,learn 444 ,khardiy ,jtaka #bai #af4 ,the ,cunning ,deer 444 ,tipallatha-miga ,jtaka #bba #ag4 ,the ,wind 444 ,mluta ,jtaka #bbd #ah4 ,on ,offering ,food to the ,dead 444 ,mataka-bhatta ,jtaka #bbf #ai4 ,on ,offerings given under a ,vow 444 ycita-bhatta ,jtaka #bcj #bj4 ,the ,monkeys and the ,demon 444 ,naapna ,jtaka #bcb #ba4 ,the ,wily ,antelope 444 ,kurunga-miga ,jtaka #bcg #bb4 ,the ,dog who turned ,preacher 444 ,kukkura ,jtaka #bdj #bc4 ,the ,bhoja ,thoroughbred 444 ,bhojjnya ,jtaka #bde #bd4 ,the ,thoroughbred ,war ,horse 444 jaa ,jtaka #bdi #be4 ,the ,horse at the ,ford 444 ,tittha ,jtaka #bea #bf4 ,evil communications corrupt good manners 444 ,mahil-mukha ,jtaka #beg #bg4 ,the ,elephant and the ,dog 444 ,abhiha ,jtaka #bfc #bh4 ,the ,bull who ,won the ,bet 444 ,nandi-,visla ,jtaka #bff #bi4 ,the ,old ,woman's ,black ,bull 444 ,kaha ,jtaka #bgj #cj4 ,the ,ox who ,envied the ,pig 444 ,muika ,jtaka #bge #ca4 ,on ,mercy to ,animals 444 ,kulvaka ,jtaka #bgh #cb4 ,the ,dancing ,peacock 444 ,nacca ,jtaka #bia #cc4 ,the sad ,quarrel of the ,quails 444 ,sammodamna ,jtaka #bie #cd4 ,the ,fish and his ,wife 444 ,maccha ,jtaka #bii #ce4 ,the ,holy ,quail 444 ,vaaka ,jtaka #cjb #cf4 ,the ,wise ,bird and the ,fools 444 ,sakua ,jtaka #cjg #cg4 ,the ,partridge1 ,monkey1 and ,elephant 444 ,tittira ,jtaka #caj #ch4 ,the ,cruel ,crane ,outwitted 444 ,baka ,jtaka #cae #ci4 ,nanda on the ,buried ,gold 444 ,nanda ,jtaka #cbb #dj4 ,the ,fiery ,furnace 444 ,khadirangra ,jtaka #cbf ,,index #cci ,,introduction4 ,it is well known that amongst the ,buddhist ,scriptures there is one book in which a large number of old stories1 fables1 and fairy tales1 lie enshrined in an edifying commentary2 and have thus been preserved for the study and amusement of later times4 ,how this came about is not at present quite certain4 ,the belief of orthodox ,buddhists on the subject is this4 ,the ,buddha1 as occasion arose1 was accustomed throughout his long career to explain and comment on the events happening around him1 by telling of similar events that had occurred in his own previous births4 ,the experience1 not of one lifetime only1 but of many lives1 was always present to his mind2 and it was this experience he so often used to point a moral1 or adorn a tale4 ,the stories so told are said to have been reverently learnt and repeated by his disciples2 and immediately after his death #eej of them were gathered together in one collection1 called the ,book of the #eej ,jtakas or ,births2 the commentary to which gives for each ,jtaka1 or ,birth ,story1 an account of the event in ,gotama's life which led to his first telling that particular story4 ,both text and commentary were then handed down intact1 and in the ,pli language in which they were composed1 to the time of the ,council of ,patna 7held in or about the year #bej ,b4,c472 and they were carried in the following year to ,ceylon by the great missionary ,mahinda4 ,there the commentary was translated into ,sihalese1 the ,aryan dialect spoken in ,ceylon2 and was re-translated into its present form in the ,pli language in the fifth century of our era4 ,but the text of the ,jtaka stories themselves has been throughout preserved in its original ,pli form4 ,unfortunately this orthodox ,buddhist belief as to the history of the ,book of ,birth ,stories rests on a foundation of quicksand4 ,the ,buddhist belief1 that most of their sacred books were in existence immediately after the ,buddha's death1 is not only not supported1 but is contradicted by the evidence of those books themselves4 ,it may be necessary to state what that belief is1 in order to show the importance which the ,buddhists attach to the book2 but in order to estimate the value we ourselves should give it1 it will be necessary by critical1 and more roundabout methods1 to endeavour to arrive at some more reliable conclusion4 ,such an investigation cannot1 it is true1 be completed until the whole series of the ,buddhist ,birth ,stories shall have become accessible in the original ,pli text1 and the history of those stories shall have been traced in other sources4 ,with the present inadequate information at our command1 it is only possible to arrive at probabilities4 ,but it is therefore the more fortunate that the course of the inquiry will lead to some highly interesting and instructive results4 ,in the first place1 the fairy tales1 parables1 fables1 riddles1 and comic and moral stories1 of which the ,buddhist ,collection--known as the ,jtaka ,book--consists1 have been found1 in many instances1 to bear a striking resemblance to similar ones current in the ,west4 ,now in many instances this resemblance is simply due to the fact that the ,western stories were borrowed from the ,buddhist ones4 ,to this resemblance much of the interest excited by the ,buddhist ,birth ,stories is1 very naturally1 due4 ,as1 therefore1 the stories translated in the body of this volume do not happen to contain among them any of those most generally known in ,england1 ,i insert here one or two specimens which may at the same time afford some amusement1 and also enable the reader to judge how far the alleged resemblances do actually exist4 ,it is absolutely essential for the correctness of such judgment that the stories should be presented exactly as they stand in the original4 ,i am aware that a close and literal translation involves the disadvantage of presenting the stories in a style which will probably seem strange1 and even wooden1 to the modern reader4 ,but it cannot be admitted that1 for even purposes of comparison1 it would be sufficient to reproduce the stories in a modern form which should aim at combining substantial accuracy with a pleasing dress4 ,and the ,book of ,birth ,stories has a value quite independent of the fact that many of its tales have been transplanted to the ,west4 ,it contains a record of the every-day life1 and every-day thought1 of the people among whom the tales were told3 it is the oldest1 most complete1 and most important ,collection of ,folk-lore extant4 ,the whole value of its evidence in this respect would be lost1 if a translator1 by slight additions in some places1 slight omissions in others1 and slight modifications here and there1 should run the risk of conveying erroneous impressions of early ,buddhist beliefs1 and habits1 and modes of thought4 ,it is important1 therefore1 that the reader should understand1 before reading the stories ,i intend to give1 that while translating sentence by sentence1 rather than word by word1 ,i have never lost sight of the importance of retaining in the ,english version1 as far as possible1 not only the phraseology1 but the style and spirit of the ,buddhist story-teller4 ,the first specimen ,i propose to give is a half-moral half-comic story1 which runs as follows4 ,the ,ass in the ,lion's ,skin4 ,s,,ha-,,camma ,j,,taka4 7,fausbll1 ,no4 #ahi47 ,once upon a time1 while ,brahma-datta was reigning in ,benres1 the future ,buddha was born one of a peasant family2 and when he grew up1 he gained his living by tilling the ground4 ,at that time a hawker used to go from place to place1 trafficking in goods carried by an ass4 ,now at each place he came to1 when he took the pack down from the ass's back1 he used to clothe him in a lion's skin1 and turn him loose in the rice and barley-fields4 ,and when the watchmen in the fields saw the ass1 they dared not go near him1 taking him for a lion4 ,so one day the hawker stopped in a village2 and whilst he was getting his own breakfast cooked1 he dressed the ass in a lion's skin1 and turned him loose in a barley-field4 ,the watchmen in the field dared not go up to him2 but going home1 they published the news4 ,then all the villagers came out with weapons in their hands2 and blowing chanks1 and beating drums1 they went near the field and shouted4 ,terrified with the fear of death1 the ass uttered a cry--the cry of an ass6 ,ana when he knew him then to be an ass1 the future ,buddha pronounced the ,first ,stanza3 8,this is not a lion's roaring1 ,nor a tiger's1 nor a panther's2 ,dressed in a lion's skin1 ',tis a wretched ass that roars60 ,but when the villagers knew the creature to be an ass1 they beat him till his bones broke2 and1 carrying off the lion's skin1 went away4 ,then the hawker came2 and seeing the ass fallen into so bad a plight1 pronounced the ,second ,stanza3 8,long might the ass1 ,clad in a lion's skin1 ,have fed on the barley green4 ,but he brayed6 ,and that moment he came to ruin40 ,and even whilst he was yet speaking the ass died on the spot6 99 99 99 99 99 ,this story will doubtless sound familiar enough to ,english ears2 for a similar tale is found in our modern collections of so-called #8sop's ,fables4'#a ,professor ,benfey has further traced it in medival ,french1 ,german1 ,turkish1 and ,indian literature4#b ,but it may have been much older than any of these books2 for the fable possibly gave rise to a proverb of which we find traces among the ,greeks as early as the time of ,plato4#c ,lucian gives the fable in full1 localizing it at ,kum1 in ,south ,italy1#d and ,julien has given us a ,chinese version in his #8,avadnas4'#e ,erasmus1 in his work on proverbs1#f alludes to the fable2 and so also does our own ,shakespeare in #8,king ,john4'#g ,it is worthy of mention that in one of the later story-books--in a ,persian translation1 that is1 of the ,hitopadesa--there is a version of our fable in which it is the vanity of the ass in trying to sing which leads to his disguise being discovered1 and thus brings him to grief4#h ,but ,professor ,benfey has shown#i that this version is simply the rolling into one of the present tale and of another1 also widely prevalent1 where an ass by trying to sing earns for himself1 not thanks1 but blows4#aj ,i shall hereafter attempt to draw some conclusions from the history of the story4 ,but ,i would here point out that the fable could scarcely have originated in any country in which lions were not common2 and that the ,jtaka story gives a reasonable explanation of the ass being dressed in the skin1 instead of saying that he dressed himself in it1 as is said in our #8sop's ,fables4' ,the reader will notice that the #8moral' of the tale is contained in two stanzas1 one of which is put into the mouth of the ,bodisat or future ,buddha4 ,this will be found to be the case in all the ,birth ,stories1 save that the number of the stanzas differs1 and that they are usually all spoken by the ,bodisat4 ,it should also be noticed that the identification of the peasant's son with the ,bodisat1 which is of so little importance to the story1 is the only part of it which is essentially ,buddhistic4 ,both these points will be of importance further on4 ,the introduction of the human element takes this story1 perhaps1 out of the class of fables in the most exact sense of that word4 ,i therefore add a story containing a fable proper1 where animals speak and act like men4 ,the ,talkative ,tortoise4 ,,kacchapa ,j,,taka4 7,fausbll1 ,no4 #bae47 ,once upon a time1 when ,brahma-datta was reigning in ,benres1 the future ,buddha was born in a minister's family2 and when he grew up1 he became the king's adviser in things temporal and spiritual4 ,now this king was very talkative3 while he was speaking1 others had no opportunity for a word4 ,and the future ,buddha1 wanting to cure this talkativeness of his1 was constantly seeking for some means of doing so4 ,at that time there was living1 in a pond in the ,himlaya mountains1 a tortoise4 ,two young hasas 7i4e4 wild ducks#aa7 who came to feed there1 made friends with him4 ,and one day1 when they had become very intimate with him1 they said to the tortoise-- 8,friend tortoise6 the place where we live1 at the ,golden ,cave on ,mount ,beautiful in the ,himlaya country1 is a delightful spot4 ,will you come there with us80 8,but how can ,i got there80 8,we can take you1 if you can only hold your tongue1 and will say nothing to anybody40#ab 8,o6 that ,i can do4 ,take me with you40 8,that's right10 said they4 ,and making the tortoise bite hold of a stick1 they themselves took the two ends in their teeth1 and flew up into the air4#ac ,seeing him thus carried by the hasas1 some villagers called out1 8,two wild ducks are carrying a tortoise along on a stick60 ,whereupon the tortoise wanted to say1 8,if my friends choose to carry me1 what is that to you1 you wretched slaves60 ,so just as the swift flight of the wild ducks had brought him over the king's palace in the city of ,benres1 he let go of the stick he was biting1 and falling in the open courtyard1 split in two6 ,and there arose a universal cry1 8,a tortoise has fallen in the open courtyard1 and has split in two60 ,the king1 taking the future ,buddha1 went to the place1 surrounded by his courtiers2 and looking at the tortoise1 he asked the ,bodisat1 8,teacher6 how comes he to be fallen here80 ,the future ,buddha thought to himself1 8,long expecting1 wishing to admonish the king1 have ,i sought for some means of doing so4 ,this tortoise must have made friends with the wild ducks2 and they must have made him bite hold of the stick1 and have flown up into the air to take him to the hills4 ,but he1 being unable to hold his tongue when he hears any one else talk1 must have wanted to say something1 and let go the stick2 and so must have fallen down from the sky1 and thus lost his life40 ,and saying1 8,truly1 ,o king6 those who are called chatter-boxes--people whose words have no end--come to grief like this10 he uttered these ,verses3 8,verily the tortoise killed himself ,whilst uttering his voice2 ,though he was holding tight the stick1 ,by a word himself he slew4 8,behold him then1 ,o excellent by strength6 ,and speak wise words1 not out of season4 ,you see how1 by his talking overmuch1 ,the tortoise fell into this wretched plight60 ,the king saw that he was himself referred to1 and said1 8,o ,teacher6 are you speaking of us80 ,and the ,bodisat spake openly1 and said1 8,o great king6 be it thou1 or be it any other1 whoever talks beyond measure meets with some mishap like this40 ,and the king henceforth refrained himself1 and became a man of few words4 ,this story too is found also in ,greek1 ,latin1 ,arabic1 ,persian1 and in most ,european languages1#ad though1 strangely enough1 it does not occur in our books of sop's ,fables4 ,but in the #8sop's ,fables' is usually included a story of a tortoise who asked an eagle to teach him to fly2 and being dropped1 split into two6#ae ,it is worthy of notice that in the ,southern recension of the ,paca ,tantra it is eagles1 and not wild ducks or swans1 who carry the tortoise2#af and there can1 ,i think1 be little doubt that the two fables are historically connected4 ,another fable1 very familiar to modern readers1 is stated in the commentary to have been first related in ridicule of a kind of ,mutual ,admiration ,society existing among the opponents of the ,buddha4 ,hearing the monks talking about the foolish way in which ,devadatta and ,koklika went about among the people ascribing each to the other virtues which neither possessed1 he is said to have told this tale4 ,the ,jackal and the ,crow4 ,,jambu-,,kh,,daka ,j,,taka4 7,fausbll1 ,no4 #bid47 ,long1 long ago1 when ,brahma-datta was reigning in ,benres1 the ,bodisat had come to life as a tree-god1 dwelling in a certain grove of ,jambu-trees4 ,now a crow was sitting there one day on the branch of a ,jambu-tree1 eating the ,jambu-fruits1 when a jackal coming by1 looked up and saw him4 8,ha60 thought he4 8,i'll flatter that fellow1 and get some of those ,jambus to eat40 ,and thereupon he uttered this verse in his praise3 8,who may this be1 whose rich and pleasant notes ,proclaim him best of all the singing-birds8 ,warbling so sweetly on the ,jambu-branch1 ,where like a peacock he sits firm and grand60 ,then the crow1 to pay him back his compliments1 replied in this second verse3 8',tis a well-bred young gentleman1 who understands ,to speak of gentlemen in terms polite6 ,good ,sir6--whose shape and glossy coat reveal ,the tiger's offspring--eat of these1 ,i pray60 ,and so saying1 he shook the branch of the ,jambu-tree till he made the fruit to fall4 ,but when the god who dwelt in that tree saw the two of them1 now they had done flattering one another1 eating the ,jambus together1 he uttered a third verse3 8,too long1 forsooth1 ,i've borne the sight ,of these poor chatterers of lies-- ,the refuse-eater and the offal-eater ,belauding each other60 ,and making himself visible in awful shape1 he frightened them away from the place6 99 99 99 99 99 ,it is easy to understand1 that when this story had been carried out of those countries where the crow and the jackal are the common scavengers1 it would lose its point2 and it may very well1 therefore1 have been shortened into the fable of the ,fox and the ,crow and the piece of cheese4 ,on the other hand1 the latter is so complete and excellent a story1 that it would scarcely have been expanded1 if it had been the original1 into the tale of the ,jackal and the ,crow4#ag ,the next tale to be quoted is one showing how a wise man solves a difficulty4 ,i am sorry that ,mr4 ,fausbll has not yet reached this ,jtaka in his edition of the ,pli text2 but ,i give it from a ,sihalese version of the fourteenth century1 which is nearer to the ,pli than any other as yet known4#ah ,it is an episode in ,the ,birth as #8,great ,physician4'#ai ,,mahosadha ,j,,taka4 ,a woman1 carrying her child1 went to the future ,buddha's tank to wash4 ,and having first bathed the child1 she put on her upper garment and descended into the water to bathe herself4 ,then a ,yakshi1#bj seeing the child1 had a craving to eat it4 ,and taking the form of a woman1 she drew near1 and asked the mother-- 8,friend1 this is a very pretty child1 is it one of yours80 ,and when she was told it was1 she asked if she might nurse it4 ,and this being allowed1 she nursed it a little1 and then carried it off4 ,but when the mother saw this1 she ran after her1 and cried out1 8,where are you taking my child to80 and caught hold of her4 ,the ,yakshi boldly said1 8,where did you get the child from8 ,it is mine60 ,and so quarrelling1 they passed the door of the future ,buddha's ,judgment ,hall4 ,he heard the noise1 sent for them1 inquired into the matter1 and asked them whether they would abide by his decision4 ,and they agreed4 ,then he had a line drawn on the ground2 and told the ,yakshi to take hold of the child's arms1 and the mother to take hold of its legs2 and said1 8,the child shall be hers who drags him over the line40 ,but as soon as they pulled at him1 the mother1 seeing how he suffered1 grieved as if her heart would break4 ,and letting him go1 she stood there weeping4 ,then the future ,buddha asked the bystanders1 8,whose hearts are tender to babes8 those who have borne children1 or those who have not80 ,and they answered1 8,o ,sire6 the hearts of mothers are tender40 ,then he said1 8,whom think you is the mother8 she who has the child in her arms1 or she who has let go80 ,and they answered1 8,she who has let go is the mother40 ,and he said1 8,then do you all think that the other was the thief80 ,and they answered1 8,sire6 we cannot tell40 ,and he said1 8,verily this is a ,yakshi1 who took the child to eat it40 ,and they asked1 8,o ,sire6 how did you know it80 ,and he replied1 8,because her eyes winked not1 and were red1 and she knew no fear1 and had no pity1 ,i knew it40 ,and so saying1 he demanded of the thief1 8,who are you80 ,and she said1 8,lord6 ,i am a ,yakshi40 ,and he asked1 8,why did you take away this child80 ,and she said1 8,i thought to eat him1 ,o my ,lord60 ,and he rebuked her1 saying1 8,o foolish woman6 ,for your former sins you have been born a ,yakshi1 and now do you still sin0 ,and he laid a vow upon her to keep the ,five ,commandments1 and let her go4 ,but the mother of the child exalted the future ,buddha1 and said1 8,o my ,lord6 ,o ,great ,physician6 may thy life be long60 ,and she went away1 with her babe clasped to her bosom4 99 99 99 99 99 ,the ,hebrew story1 in which a similar judgment is ascribed to ,solomon1 occurs in the ,book of ,kings1 which is more than a century older than the time of ,gotama4 ,we shall consider below what may be the connexion between the two4 ,the next specimen is a tale about lifeless things endowed with miraculous powers2 perhaps the oldest tale in the world of that kind which has been yet published4 ,it is an episode in ,sakka's ,presents4 ,,dadhi-,v,,hana ,j,,taka4 7,fausbll1 ,no4 #ahf47 ,once upon a time1 when ,brahma-datta was reigning in ,benres1 four brothers1 ,brhmans1 of that kingdom1 devoted themselves to an ascetic life2 and having built themselves huts at equal distances in the region of the ,himlaya mountains1 took up their residence there4 ,the eldest of them died1 and was reborn as the god ,sakka4#ba ,when he became aware of this1 he used to go and render help at intervals every seven or eight days to the others4 ,and one day1 having greeted the eldest hermit1 and sat down beside him1 he asked him1 8,reverend ,sir1 what are you in need of80 ,the hermit1 who suffered from jaundice1 answered1 8,i want fire60 ,so he gave him a double-edged hatchet4 ,but the hermit said1 8,who is to take this1 and bring me firewood80 ,then ,sakka spake thus to him1 8,whenever1 reverend ,sir1 you want firewood1 you should let go the hatchet from your hand1 and say1 #8,please fetch me firewood3 make me fire6' ,and it will do so40 ,so he gave him the hatchet2 and went to the second hermit1 and asked1 8,reverend ,sir1 what are you in need of80 ,now the elephants had made a track for themselves close to his hut4 ,and he was annoyed by those elephants1 and said1 8,i am much troubled by elephants2 drive them away40 ,sakka1 handing him a drum1 said1 8,reverend ,sir1 if you strike on this side of it1 your enemies will take to flight2 but if you strike on this side1 they will become friendly1 and surround you on all sides with an army in fourfold array40#bb ,so he gave him the drum2 and went to the third hermit1 and asked1 8,reverend ,sir1 what are you in need of80 ,he was also affected with jaundice1 and said1 therefore1 8,i want sour milk40 ,sakka gave him a milk-bowl1 and said1 8,if you wish for anything1 and turn this bowl over1 it will become a great river1 and pour out such a torrent1 that it will be able to take a kingdom1 and give it to you40 ,and ,sakka went away4 ,but thenceforward the hatchet made fire for the eldest hermit2 when the second struck one side of his drum1 the elephants ran away2 and the third enjoyed his curds4 ,now at that time a wild boar1 straying in a forsaken village1 saw a gem of magical power4 ,when he seized this in his mouth1 he rose by its magic into the air1 and went to an island in the midst of the ocean4 ,and thinking1 8,here now ,i ought to live10 he descended1 and took up his abode in a convenient spot under an ,udumbara-tree4 ,and one day1 placing the gem before him1 he fell asleep at the foot of the tree4 ,now a certain man of the ,land of ,ksi had been expelled from home by his parents1 who said1 8,this fellow is of no use to us40 ,so he went to a seaport1 and embarked in a ship as a servant to the sailors4 ,and the ship was wrecked2 but by the help of a plank he reached that very island4 ,and while he was looking about for fruits1 he saw the boar asleep2 and going softly up1 he took hold of the gem4 ,then by its magical power he straightway rose right up into the air6 ,so1 taking a seat on the ,udumbara-tree1 he said to himself1 8,methinks this boar must have become a sky-walker through the magic power of this gem4 ,that's how he got to be living here6 ,it's plain enough what ,i ought to do2 ,i'll first of all kill and eat him1 and then ,i can get away60 ,so he broke a twig off the tree1 and dropped it on his head4 ,the boar woke up1 and not seeing the gem1 ran about1 trembling1 this way and that way4 ,the man seated on the tree laughed4 ,the boar1 looking up1 saw him1 and dashing his head against the tree1 died on the spot4 ,but the man descended1 cooked his flesh1 ate it1 and rose into the air4 ,and as he was passing along the summit of the ,himlaya range1 he saw a hermitage2 and descending at the hut of the eldest hermit1 he stayed there two or three days1 and waited on the hermit2 and thus became aware of the magic power of the hatchet4 8,i must get that10 thought he4 ,and he showed the hermit the magic power of his gem1 and said1 8,sir1 do you take this1 and give me your hatchet40 ,the ascetic1 full of longing to be able to fly through the air1#bc did so4 ,but the man1 taking the hatchet1 went a little way off1 and letting it go1 said1 8,o hatchet6 cut off that hermit's head1 and bring the gem to me60 ,and it went1 and cut off the hermit's head1 and brought him the gem4 ,then he put the hatchet in a secret place1 and went to the second hermit1 and stayed there a few days4 ,and having thus become aware of the magic power of the drum1 he exchanged the gem for the drum2 and cut off his head too in the same way as before4 ,then he went to the third hermit1 and saw the magic power of the milk-bowl2 and exchanging the gem for it1 caused his head to be cut off in the same manner4 ,and taking the ,gem1 and the ,hatchet1 and the ,drum1 and the ,milk-bowl1 he flew away up into the air4 ,not far from the city of ,benres he stopped1 and sent by the hand of a man a letter to the king of ,benres to this effect1 8,either do battle1 or give me up your kingdom60 ,no sooner had he heard that message1 than the king sallied forth1 saying1 8,let us catch the scoundrel60 ,but the man beat one side of his drum1 and a fourfold army stood around him6 ,and directly he saw that the king's army was drawn out in battle array1 he poured out his milk-bowl2 and a mighty river arose1 and the multitude1 sinking down in it1 were not able to escape6 ,then letting go the hatchet1 he said1 8,bring me the king's head60 ,and the hatchet went1 and brought the king's head1 and threw it at his feet2 and no one had time even to raise a weapon6 ,then he entered the city in the midst of his great army1 and caused himself to be anointed king1 under the name of ,dadhi-vhana 7,the ,lord of ,milk71 and governed the kingdom with righteousness4#bd 99 99 99 99 99 ,the story goes on to relate how the king planted a wonderful mango1 how the sweetness of its fruit turned to sourness through the too-close proximity of bitter herbs1 767 and how the ,bodisat1 then the king's minister1 pointed out that evil communications corrupt good things4 ,but it is the portion above translated which deserves notice as the most ancient example known of those tales in which inanimate objects are endowed with magical powers2 and in which the ,seven ,league ,boots1 or the ,wishing ,cup1 or the ,vanishing ,hat1 or the ,wonderful ,lamp1 render their fortunate possessors happy and glorious4 ,there is a very tragical story of a ,wishing ,cup in the ,buddhist ,collection1#be where the ,wishing ,cup1 however1 is turned into ridicule4 ,it is not unpleasant to find that beliefs akin to1 and perhaps the result of1 fetish-worship1 had faded away1 among ,buddhist story-tellers1 into sources of innocent amusement4 ,in this curious tale the ,hatchet1 the ,drum1 and the ,milk-bowl are endowed with qualities much more fit for the use they were put to in the latter part of the story1 than to satisfy the wants of the hermits4 ,it is common ground with satirists how little1 save sorrow1 men would gain if they could have anything they chose to ask for4 ,but1 unlike the others we have quoted1 the tale in its present shape has a flavour distinctively ,buddhist in the irreverent way in which it treats the great god ,sakka1 the ,jupiter of the pre-,buddhistic ,hindus4 ,it takes for granted1 too1 that the hero ruled in righteousness2 and this is as common in the ,jtakas1 as the 'lived happily ever after' of modern love stories4 ,this last idea recurs more strongly in the ,birth ,story called ,a ,lesson for ,kings4 ,r,,jov,,da ,j,,taka4 7,fausbll1 ,no4 #aea47 ,once upon a time1 when ,brahma-datta was reigning in ,benres1 the future ,buddha returned to life in the womb of his chief queen2 and after the conception ceremony had been performed1 he was safely born4 ,and when the day came for choosing a name1 they called him ,prince ,brahma-datta4 ,he grew up in due course2 and when he was sixteen years old1 went to ,takkasil1#bf and became accomplished in all arts4 ,and after his father died he ascended the throne1 and ruled the kingdom with righteousness and equity4 ,he gave judgments without partiality1 hatred1 ignorance1 or fear4#bg ,since he thus reigned with justice1 with justice also his ministers administered the law4 ,lawsuits being thus decided with justice1 there were none who brought false cases4 ,and as these ceased1 the noise and tumult of litigation ceased in the king's court4 ,though the judges sat all day in the court1 they had to leave without any one coming for justice4 ,it came to this1 that the ,hall of ,justice would have to be closed6 ,then the future ,buddha thought1 8,from my reigning with righteousness there are none who come for judgment2 the bustle has ceased1 and the ,hall of ,justice will have to be closed4 ,it behoves me1 therefore1 now to examine into my own faults2 and if ,i find that anything is wrong in me1 to put that away1 and practise only virtue40 ,thenceforth he sought for some one to tell him his faults2 but among those around him he found no one who would tell him of any fault1 but heard only his own praise4 ,then he thought1 8,it is from fear of me that these men speak only good things1 and not evil things10 and he sought among those people who lived outside the palace4 ,and finding no fault-finder there1 he sought among those who lived outside the city1 in the suburbs1 at the four gates4#bh ,and there too finding no one to find fault1 and hearing only his own praise1 he determined to search the country places4 ,so he made over the kingdom to his ministers1 and mounted his chariot2 and taking only his charioteer1 left the city in disguise4 ,and searching the country through1 up to the very boundary1 he found no fault-finder1 and heard only of his own virtue2 and so he turned back from the outermost boundary1 and returned by the high road towards the city4 ,now at that time the king of ,kosala1 ,mallika by name1 was also ruling his kingdom with righteousness2 and when seeking for some fault in himself1 he also found no fault-finder in the palace1 but only heard of his own virtue6 ,so seeking in country places1 he too came to that very spot4 ,and these two came face to face in a low cart-track with precipitous sides1 where there was no space for a chariot to get out of the way6 ,then the charioteer of ,mallika the king said to the charioteer of the king of ,benres1 8,take thy chariot out of the way60 ,but he said1 8,take thy chariot out of the way1 ,o charioteer6 ,in this chariot sitteth the lord over the kingdom of ,benres1 the great king ,brahma-datta40 ,yet the other replied1 8,in this chariot1 ,o charioteer1 sitteth the lord over the kingdom of ,kosala1 the great king ,mallika4 ,take thy carriage out of the way1 and make room for the chariot of our king60 ,then the charioteer of the king of ,benres thought1 8,they say then that he too is a king6 ,what is now to be done80 ,after some consideration1 he said to himself1 8,i know a way4 ,i'll find out how old he is1 and then ,i'll let the chariot of the younger be got out of the way1 and so make room for the elder40 ,and when he had arrived at that conclusion1 he asked that charioteer what the age of the king of ,kosala was4 ,but on inquiry he found that the ages of both were equal4 ,then he inquired about the extent of his kingdom1 and about his army1 and his wealth1 and his renown1 and about the country he lived in1 and his caste and tribe and family4 ,and he found that both were lords of a kingdom three hundred leagues in extent2 and that in respect of army and wealth and renown1 and the countries in which they lived1 and their caste and their tribe and their family1 they were just on a par6 ,then he thought1 8,i will make way for the most righteous40 ,and he asked1 8,what kind of righteousness has this king of yours80 ,and the other saying1 8,such and such is our king's righteousness10 and so proclaiming his king's wickedness as goodness1 uttered the ,first ,stanza3 ,the strong he overthrows by strength1 ,the mild by mildness1 does ,mallika2 ,the good he conquers by goodness1 ,and the wicked by wickedness too4 ,such is the nature of this king6 ,move out of the way1 ,o charioteer6 ,but the charioteer of the king of ,benres asked him1 8,well1 have you told all the virtues of your king80 8,yes10 said the other4 8,if these are his virtues1 where are then his faults80 replied he4 ,the other said1 8,well1 for the nonce1 they shall be faults1 if you like6 ,but pray1 then1 what is the kind of goodness your king has80 ,and then the charioteer of the king of ,benres called unto him to hearken1 and uttered the ,second ,stanza3 ,anger he conquers by calmness1 ,and by goodness the wicked2 ,the stingy he conquers by gifts1 ,and by truth the speaker of lies4 ,such is the nature of this king6 ,move out of the way1 ,o charioteer60 ,and when he had thus spoken1 both ,mallika1 the king and his charioteer alighted from their chariot4 ,and they took out the horses1 and removed their chariot1 and made way for the king of ,benres6 ,but the king of ,benres exhorted ,mallika the king1 saying1 8,thus and thus is it right to do40 ,and returning to ,benres1 he practised charity1 and did other good deeds1 and so when his life was ended he passed away to heaven4 ,and ,mallika the king took his exhortation to heart2 and having in vain searched the country through for a fault-finder1 he too returned to his own city1 and practised charity and other good deeds2 and so at the end of his life he went to heaven4 99 99 99 99 99 ,the mixture in this ,jtaka of earnestness with dry humour is very instructive4 ,the exaggeration in the earlier part of the story2 the hint that law depends in reality on false cases2 the suggestion that to decide cases justly would by itself put an end1 not only to #8the block in the law courts1' but even to all lawsuits2 the way in which it is brought about that two mighty kings should meet1 unattended1 in a narrow lane2 the cleverness of the first charioteer in getting out of his difficulties2 the brand-new method of settling the delicate question of precedence--a method which1 logically carried out1 would destroy the necessity of such questions being raised at all2--all this is the amusing side of the ,jtaka4 ,it throws1 and is meant to throw1 an air of unreality over the story2 and it is none the less humour because it is left to be inferred1 because it is only an aroma which might easily escape unnoticed1 only the humour of nave absurdity and of clever repartee4 ,but none the less also is the story-teller thoroughly in earnest2 he really means that justice is noble1 that to conquer evil by good is the right thing1 and that goodness is the true measure of greatness4 ,the object is edification also1 and not amusement only4 ,the lesson itself is quite ,buddhistic4 ,the first four lines of the ,second ,moral are indeed included1 as verse #bbc1 in the ,dhammapada or #8,scripture ,verses1' perhaps the most sacred and most widely-read book of the ,buddhist ,bible2 and the distinction between the two ideals of virtue is in harmony with all ,buddhist ethics4 ,it is by no means1 however1 exclusively ,buddhistic4 ,it gives expression to an idea that would be consistent with most of the later religions2 and is found also in the great ,hindu ,epic1 the ,mah ,bhrata1 which has been called the ,bible of the ,hindus4#bi ,it is true that further on in the same poem is found the opposite sentiment1 attributed in our story to the king of ,mallika2#cj and that the higher teaching is in one of the latest portions of the ,mah ,bhrata1 and probably of ,buddhist origin4 ,but when we find that the ,buddhist principle of overcoming evil by good was received1 as well as its opposite1 into the ,hindu poem1 it is clear that this lofty doctrine was by no means repugnant to the best among the ,brhmans4#ca ,it is to be regretted that some writers on ,buddhism have been led away by their just admiration for the noble teaching of ,gotama into an unjust depreciation of the religious system of which his own was1 after all1 but the highest product and result4 ,there were doubtless among the ,brhmans uncompromising advocates of the worst privileges of caste1 of the most debasing belief in the efficacy of rites and ceremonies2 but this verse is only one among many others which are incontestable evidence of the wide prevalence also of a spirit of justice1 and of an earnest seeking after truth4 ,it is1 in fact1 inaccurate to draw any hard-and-fast line between the ,indian ,buddhists and their countrymen of other faiths4 ,after the first glow of the ,buddhist reformation had passed away1 there was probably as little difference between ,buddhist and ,hindu as there was between the two kings in the story which has just been told4 ,,the ,,kalilag ,,and ,,damnag ,,literature4 ,among the other points of similarity between ,buddhists and ,hindus1 there is one which deserves more especial mention here1--that of their liking for the kind of moral-comic tales which form the bulk of the ,buddhist ,birth ,stories4 ,that this partiality was by no means confined to the ,buddhists is apparent from the fact that books of such tales have been amongst the most favourite literature of the ,hindus4 ,and this is the more interesting to us1 as it is these ,hindu collections that have most nearly preserved the form in which many of the ,indian stories have been carried to the ,west4 ,the oldest of the collections now extant is the one already referred to1 the ,,pancha ,,tantra1 that is1 the ',five ,books1' a kind of ,hindu #8,pentateuch' or #8,pentamerone4' ,in its earliest form this work is unfortunately no longer extant2 but in the sixth century of our era a book very much like it formed part of a work translated into ,pahlavi1 or ,ancient ,persian2 and thence1 about #gej ,a4,d41 into ,syriac1 under the title of #8,,kalilag ,,and ,,damnag1' and into ,arabic under the title #8,,kalilah ,,and ,,dimnah4'#cb ,these tales1 though originally ,buddhist1 became great favourites among the ,arabs2 and as the ,arabs were gradually brought into contact with ,europeans1 and penetrated into the ,south of ,europe1 they brought the stories with them2 and we soon afterwards find them translated into ,western tongues4 ,it would be impossible within the limits of this preface to set out in full detail the intricate literary history involved in this statement2 and while ,i must refer the student to the ,tables appended to this ,introduction for fuller information1 ,i can only give here a short summary of the principal facts4 ,it is curious to notice that it was the ,jews to whom we owe the earliest versions4 ,whilst their mercantile pursuits took them much amongst the followers of the ,prophet1 and the comparative nearness of their religious beliefs led to a freer intercourse than was usually possible between ,christians and ,moslems1 they were naturally attracted by a kind of literature such as this--,oriental in morality1 amusing in style1 and perfectly free from ,christian legend and from ,christian dogma4 ,it was also the kind of literature which travellers would most easily become acquainted with1 and we need not therefore be surprised to hear that a ,jew1 named ,symeon ,seth1 about #ajhj ,a4,d41 made the first translation into a ,european language1 viz4 into modern ,greek4 ,another ,jew1 about #abej1 made a translation of a slightly different recension of the #8,kalilah and ,dimnah' into ,hebrew2 and a third1 ,john of ,capua1 turned this ,hebrew version into ,latin between #abfc and #abgh4 ,at about the same time as the ,hebrew version1 another was made direct from the ,arabic into ,spanish1 and a fifth into ,latin2 and from these five versions translations were afterwards made into ,german1 ,italian1 ,french1 and ,english4 ,the title of the second ,latin version just mentioned is very striking--it is 8sop the ,old40 ,to the translator1 ,baldo1 it evidently seemed quite in order to ascribe these new stories to the traditional teller of similar stories in ancient times2 just as witty sayings of more modern times have been collected into books ascribed to the once venerable ,joe ,miller4 ,baldo was neither sufficiently enlightened to consider a good story the worse for being an old one1 nor sufficiently scrupulous to hesitate at giving his new book the advantage it would gain from its connexion with a well-known name4 ,is it true1 then1 that the so-called sop's ,fables--so popular still1 in spite of many rivals1 among our ,western children--are merely adaptations from tales invented long ago to please and to instruct the childlike people of the ,east8 ,i think ,i can give an answer1 though not a complete answer1 to the question4 sop himself is several times mentioned in classical literature1 and always as the teller of stories or fables4 ,thus ,plato says that ,socrates in his imprisonment occupied himself by turning the stories 7literally myths7 of sop into verse3#cc ,aristophanes four times refers to his tales3#cd and ,aristotle quotes in one form a fable of his1 which ,lucian quotes in another4#ce ,in accordance with these references1 classical historians fix the date of sop in the sixth century ,b4,c42#cf but some modern critics1 relying on the vagueness and inconsistency of the traditions1 have denied his existence altogether4 ,this is1 perhaps1 pushing scepticism too far2 but it may be admitted that he left no written works1 and it is quite certain that if he did1 they have been irretrievably lost4 ,notwithstanding this1 a learned monk of ,constantinople1 named ,,planudes1 and the author also of numerous other works1 did not hesitate1 in the first half of the fourteenth century1 to write a work which he called a collection of sop's ,fables4 ,this was first printed at ,milan at the end of the fifteenth century2 and two other supplementary collections have subsequently appeared4#cg ,from these1 and especially from the work of ,planudes1 all our so-called sop's ,fables are derived4 ,whence then did ,planudes and his fellow-labourers draw their tales8 ,this cannot be completely answered till the source of each one of them shall have been clearly found1 and this has not yet been completely done4 ,but ,oriental and classical scholars have already traced a goodly number of them2 and the general results of their investigations may be shortly stated4 ,,babrius1 a ,greek poet1 who probably lived in the first century before ,christ1 wrote in verse a number of fables1 of which a few fragments were known in the ,middle ,ages4#ch ,the complete work was fortunately discovered by ,mynas1 in the year #ahbd1 at ,mount ,athos2 and both ,bentley and ,tyrwhitt from the fragments1 and ,sir ,george ,cornewall ,lewis in his well-known edition of the whole work1 have shown that several of ,planudes' ,fables are also to be found in ,babrius4#ci ,it is possible1 also1 that the sopean fables of the ,latin poet ,phdrus1 who in the title of his work calls himself a freedman of ,augustus1 were known to ,planudes4 ,but the work of ,phdrus1 which is based on that of ,babrius1 existed only in very rare ,,mss4 till the end of the sixteenth century1#dj and may therefore have easily escaped the notice of ,planudes4 ,on the other hand1 we have seen that versions of ,buddhist ,birth ,stories1 and other ,indian tales1 had appeared in ,europe before the time of ,planudes in ,greek1 ,latin1 ,hebrew1 and ,spanish2 and many of his stories have been clearly traced back to this source4#da ,further1 as ,i shall presently show1 some of the fables of ,babrius and ,phdrus1 found in ,planudes1 were possibly derived by those authors from ,buddhist sources4 ,and lastly1 other versions of the ,jtakas1 besides those which have been mentioned as coming through the ,arabs1 had reached ,europe long before the time of ,planudes2 and some more of his stories have been traced back to ,buddhist sources through these channels also4 ,what is at present known1 then1 with respect to the so-called sop's fables1 amounts to this--that none of them are really sopean at all2 that the collection was first formed in the ,middle ,ages2 that a large number of them have been already traced back1 in various ways1 to our ,buddhist ,jtaka book2 and that almost the whole of them are probably derived1 in one way or another1 from ,indian sources4 ,it is perhaps worthy of mention1 as a fitting close to the history of the so-called sop's ,fables1 that those of his stories which ,planudes borrowed indirectly from ,india have at length been restored to their original home1 and bid fair to be popular even in this much-altered form4 ,for not only has an ,englishman translated a few of them into several of the many languages spoken in the great continent of ,india1#db but ,naryan ,balkrisha ,godpole1 ,b4,a41 one of the ,masters of the ,government ,high ,school at ,ahmadnagar1 has lately published a second edition of his translation into ,sanskrit of the common ,english version of the successful spurious compilation of the old monk of ,constantinople6 ,,the ,,barlaam ,,and ,,josaphat ,,literature4 ,a complete answer to the question with which the last digression started can only be given when each one of the two hundred and thirty-one fables of ,planudes and his successors shall have been traced back to its original author4 ,but--whatever that complete answer may be--the discoveries just pointed out are at least most strange and most instructive4 ,and yet1 if ,i mistake not1 the history of the ,jtaka ,book contains hidden amongst its details a fact more unexpected and more striking still4 ,in the eighth century the ,khalif of ,bagdad was that ,almansur at whose court was written the ,arabic book ,kalilah and ,dimnah1 afterwards translated by the learned ,jews ,i have mentioned into ,hebrew1 ,latin1 and ,greek4 ,a ,christian1 high in office at his court1 afterwards became a monk1 and is well known1 under the name of ,st4 ,john of ,damascus1 as the author in ,greek of many theological works in defence of the orthodox faith4 ,among these is a religious romance called #8,barlaam and ,jasaph1' giving the history of an ,indian prince who was converted by ,barlaam and became a hermit4 ,this history1 the reader will be surprised to learn1 is taken from the life of the ,buddha2 and ,joasaph is merely the ,buddha under another name1 the word ,joasaph1 or ,josaphat1 being simply a corruption of the word ,bodisat1 that title of the future ,buddha so constantly repeated in the ,buddhist ,birth ,stories4#dc ,now a life of the ,buddha forms the introduction to our ,jtaka ,book1 and ,st4 ,john's romance also contains a number of fables and stories1 most of which have been traced back to the same source4#dd ,this book1 the first religious romance published in a ,western language1 became very popular indeed1 and1 like the ,arabic ,kalilah and ,dimnah1 was translated into many other ,european languages4 ,it exists in ,latin1 ,french1 ,italian1 ,spanish1 ,german1 ,english1 ,swedish1 and ,dutch4 ,this will show how widely it was read1 and how much its moral tone pleased the taste of the ,middle ,ages4 ,it was also translated as early as #abjd into ,icelandic1 and has even been published in the ,spanish dialect used in the ,philippine ,islands6 ,now it was a very ancient custom among ,christians to recite at the most sacred part of their most sacred service 7in the so-called ,canon of the ,mass1 immediately before the consecration of the ,host7 the names of deceased saints and martyrs4 ,religious men of local celebrity were inserted for this purpose in local lists1 called ,diptychs1 and names universally honoured throughout ,christendom appeared in all such catalogues4 ,the confessors and martyrs so honoured are now said to be canonized1 that is1 they have become enrolled among the number of ,christian saints mentioned in the #8,canon1' whom it is the duty of every ,catholic to revere1 whose intercession may be invoked1 who may be chosen as patron saints1 and in whose honour images and altars and chapels may be set up4#de ,for a long time it was permitted to the local ecclesiastics to continue the custom of inserting such names in their #8,diptychs1' but about #aagj a decretal of ,pope ,alexander ,,iii4 confined the power of canonization1 as far as the ,roman ,catholics were concerned1#df to the ,pope himself4 ,from the different ,diptychs various martyrologies1 or lists of persons so to be commemorated in the #8,canon1' were composed to supply the place of the merely local lists or ,diptychs4 ,for as time went on1 it began to be considered more and more improper to insert new names in so sacred a part of the ,church prayers2 and the old names being well known1 the ,diptychs fell into disuse4 ,the names in the ,martyrologies were at last no longer inserted in the ,canon1 but are repeated in the service called the #8,prime'2 though the term #8canonized' was still used of the holy men mentioned in them4 ,and when the increasing number of such ,martyrologies threatened to lead to confusion1 and to throw doubt on the exclusive power of the ,popes to canonize1 ,pope ,sixtus the ,fifth 7#aehe-aeij7 authorized a particular ,martyrologium1 drawn up by ,cardinal ,baronius1 to be used throughout the ,western ,church4 ,in that work are included not only the saints first canonized at ,rome1 but all those who1 having been already canonized elsewhere1 were then acknowledged by the ,pope and the ,college of ,rites to be saints of the ,catholic ,church of ,christ4 ,among such1 under the date of the #bgth of ,november1 are included 8,the holy ,saints ,barlaam and ,josaphat1 of ,india1 on the borders of ,persia1 whose wonderful acts ,saint ,john of ,damascus has described40#dg ,where and when they were first canonized1 ,i have been unable1 in spite of much investigation1 to ascertain4 ,petrus de ,natalibus1 who was ,bishop of ,equilium1 the modern ,jesolo near ,venice1 from #acgj to #adjj1 wrote a ,martyrology called #8,catalogus ,sanctorum'2 and in it1 among the #8saints1' he inserts both ,barlaam and ,josaphat1 giving also a short account of them derived from the old ,latin translation of ,st4 ,john of ,damascus4#dh ,it is from this work that ,baronius1 the compiler of the authorized ,martyrology now in use1 took over the names of these two saints1 ,barlaam and ,josaphat4 ,but1 so far as ,i have been able to ascertain1 they do not occur in any martyrologies or lists of saints of the ,western ,church older than that of ,petrus de ,natalibus4 ,in the corresponding manual of worship still used in the ,greek ,church1 however1 we find1 under ,august #bf1 the name #8of the holy ,iosaph1 son of ,abenr1 king of ,india4'#di ,barlaam is not mentioned1 and is not therefore recognized as a saint in the ,greek ,church4 ,no history is added to the simple statement ,i have quoted2 and ,i do not know on what authority it rests4 ,but there is no doubt that it is in the ,east1 and probably among the records of the ancient church of ,syria1 that a final solution of this question should be sought4#ej ,some of the more learned of the numerous writers who translated or composed new works on the basis of the story of ,josaphat1 have pointed out in their notes that he had been canonized2#ea and the hero of the romance is usually called ,st4 ,josaphat in the titles of these works1 as will be seen from the ,table of the ,josaphat literature below4 ,but ,professor ,liebrecht1 when identifying ,josaphat with the ,buddha1 took no notice of this2 and it was ,professor ,max ,mller1 who has done so much to infuse the glow of life into the dry bones of ,oriental scholarship1 who first pointed out the strange fact--almost incredible1 were it not for the completeness of the proof--that ,gotama the ,buddha1 under the name of ,st4 ,josaphat1 is now officially recognized and honoured and worshipped throughout the whole of ,catholic ,christendom as a ,christian saint6 ,i have now followed the ,western history of the ,buddhist ,book of ,birth ,stories along two channels only4 ,space would fail me1 and the reader's patience perhaps too1 if ,i attempted to do more4 ,but ,i may mention that the inquiry is not by any means exhausted4 ,a learned ,italian has proved that a good many of the stories of the hero known throughout ,europe as ,sinbad the ,sailor are derived from the same inexhaustible treasury of stories witty and wise2#eb and a similar remark applies also to other well-known ,tales included in the ,arabian ,nights4#ec ,la ,fontaine1 whose charming versions of the ,fables are so deservedly admired1 openly acknowledges his indebtedness to the ,french versions of ,kalilah and ,dimnah2 and ,professor ,benfey and others have traced the same stories1 or ideas drawn from them1 to ,poggio1 ,boccaccio1 ,gower1 ,chaucer1 ,spenser1 and many other later writers4 ,thus1 for instance1 the three caskets and the pound of flesh in #8,the ,merchant of ,venice1' and the precious jewel which in #8,as ,you ,like ,it' the venomous toad wears in his head1#ed are derived from the ,buddhist tales4 ,in a similar way it has been shown that tales current among the ,hungarians and the numerous peoples of ,slavonic race have been derived from ,buddhist sources1 through translations made by or for the ,huns1 who penetrated in the time of ,genghis ,khn into the ,east of ,europe4#ee ,and finally yet other ,indian tales1 not included in the ,kalilag and ,damnag literature1 have been brought into the opposite corner of ,europe1 by the ,arabs of ,spain4#ef ,there is only one other point on which a few words should be said4 ,i have purposely chosen as specimens one ,buddhist ,birth ,story similar to the ,judgment of ,solomon2 two which are found also in ,babrius2 and one which is found also in ,phdrus4 ,how are these similarities1 on which the later history of ,indian ,fables throws no light1 to be explained8 ,as regards the cases of ,babrius and ,phdrus1 it can only be said that the ,greeks who travelled with ,alexander to ,india may have taken the tales there1 but they may equally well have brought them back4 ,we only know that at the end of the fourth1 and still more in the third century before ,christ1 there was constant travelling to and fro between the ,greek dominions in the ,east and the adjoining parts of ,india1 which were then ,buddhist1 and that the ,birth ,stories were already popular among the ,buddhists in ,afghanistan1 where the ,greeks remained for a long time4 ,indeed1 the very region which became the seat of the ,grco-,bactrian kings takes1 in all the ,northern versions of the ,birth ,stories1 the place occupied by the country of ,ksi in the ,pli text1--so that the scene of the tales is laid in that district4 ,and among the innumerable ,buddhist remains still existing there1 a large number are connected with the ,birth ,stories4#eg ,it is also in this very district1 and under the immediate successor of ,alexander1 that the original of the #8,kalilah and ,dimnah' was said by its ,arabian translators to have been written by ,bidpai4 ,it is possible that a smaller number of similar stories were also current among the ,greeks2 and that they not only heard the ,buddhist ones1 but told their own4 ,but so far as the ,greek and the ,buddhist stories can at present be compared1 it seems to me that the internal evidence is in favour of the ,buddhist versions being the originals from which the ,greek versions were adapted4 ,whether more than this can be at present said is very doubtful3 when the ,jtakas are all published1 and the similarities between them and classical stories shall have been fully investigated1 the contents of the stories may enable criticism to reach a more definite conclusion4 ,the case of ,solomon's judgment is somewhat different4 ,if there were only one fable in ,babrius or ,phdrus identical with a ,buddhist ,birth ,story1 we should suppose merely that the same idea had occurred to two different minds2 and there would thus be no necessity to postulate any historical connexion4 ,now the similarity of the two judgments stands1 as far as ,i know1 in complete isolation2 and the story is not so curious but that two writers may have hit upon the same idea4 ,at the same time1 it is just possible that when the ,jews were in ,babylon they may have told1 or heard1 the story4 ,had we met with this story in a book unquestionably later than the ,exile1 we might suppose that they heard the story there2 that some one repeating it had ascribed the judgment to ,king ,solomon1 whose great wisdom was a common tradition among them2 and that it had thus been included in their history of that king4 ,but we find it in the ,book of ,kings1 which is usually assigned to the time of ,jeremiah1 who died during the ,exile2 and it should be remembered that the chronicle in question was based for the most part on traditions current much earlier among the ,jewish people1 and probably on earlier documents4 ,if1 on the other hand1 they told it there1 we may expect to find some evidence of the fact in the details of the story as preserved in the ,buddhist story-books current in the ,north of ,india1 and more especially in the ,buddhist countries bordering on ,persia4 ,now ,dr4 ,dennys1 in his #8,folklore of ,china1' has given us a ,chinese ,buddhist version of a similar judgment1 which is most probably derived from a ,northern ,buddhist ,sanskrit original2 and though this version is very late1 and differs so much in its details from those of both the ,pli and ,hebrew tales that it affords no basis itself for argument1 it yet holds out the hope that we may discover further evidence of a decisive character4 ,this hope is confirmed by the occurrence of a similar tale in the ,gesta ,romanorum1 a medival work which quotes ,barlaam and ,josaphat1 and is otherwise largely indebted in an indirect way to ,buddhist sources4#eh ,it is true that the basis of the judgment in that story is not the love of a mother to her son1 but the love of a son to his father4 ,but that very difference is encouraging4 ,the orthodox compilers of the #8,gests of the ,romans'#ei dared not have so twisted the sacred record4 ,they could not therefore have taken it from our ,bible4 ,like all their other tales1 however1 this one was borrowed from somewhere2 and its history1 when discovered1 may be expected to throw some light on this inquiry4 ,i should perhaps point out another way in which this tale may possibly be supposed to have wandered from the ,jews to the ,buddhists1 or from ,india to the ,jews4 ,the land of ,ophir was probably in ,india4 ,the ,hebrew names of the apes and peacocks said to have been brought thence by ,solomon's coasting-vessels are merely corruptions of ,indian names2 and ,ophir must therefore have been either an ,indian port 7and if so1 almost certainly at the mouth of the ,indus1 afterwards a ,buddhist country71 or an entrepot1 further west1 for ,indian trade4 ,but the very gist of the account of ,solomon's expedition by sea is its unprecedented and hazardous character2 it would have been impossible even for him without the aid of ,phnician sailors2 and it was not renewed by the ,hebrews till after the time when the account of the judgment was recorded in the ,book of ,kings4 ,any intercourse between his servants and the people of ,ophir must1 from the difference of language1 have been of the most meagre extent2 and we may safely conclude that it was not the means of the migration of our tale4 ,it is much more likely1 if the ,jews heard or told the ,indian story at all1 and before the time of the captivity1 that the way of communication was overland4 ,there is every reason to believe that there was a great and continual commercial intercourse between ,east and ,west from very early times by way of ,palmyra and ,mesopotamia4 ,though the intercourse by sea was not continued after ,solomon's time1 gold of ,ophir1#fj ivory1 jade1 and ,eastern gems still found their way to the ,west2 and it would be an interesting task for an ,assyrian or ,hebrew scholar to trace the evidence of this ancient overland route in other ways4 ,,summary4 ,to sum up what can at present be said on the connexion between the ,indian tales1 preserved to us in the ,book of ,buddhist ,birth ,stories1 and their counterparts in the ,west3-- #a4 ,in a few isolated passages of ,greek and other writers1 earlier than the invasion of ,india by ,alexander the ,great1 there are references to a legendary sop1 and perhaps also allusions to stories like some of the ,buddhist ones4 #b4 ,after ,alexander's time a number of tales also found in the ,buddhist collection became current in ,greece1 and are preserved in the poetical versions of ,babrius and ,phdrus4 ,they are probably of ,buddhist origin4 #c4 ,from the time of ,babrius to the time of the first ,crusade no migration of ,indian tales to ,europe can be proved to have taken place4 ,about the latter time a translation into ,arabic of a ,persian work containing tales found in the ,buddhist book was translated by ,jews into ,greek1 ,hebrew1 and ,latin4 ,translations of these versions afterwards appeared in all the principal languages of ,europe4 #d4 ,in the eleventh or twelfth century a translation was made into ,latin of the legend of ,barlaam and ,josaphat1 a ,greek romance written in the eighth century by ,st4 ,john of ,damascus on the basis of the ,buddhist ,jtaka book4 ,translations1 poems1 and plays founded on this work were rapidly produced throughout ,western ,europe4 #e4 ,other ,buddhist stories not included in either of the works mentioned in the two last paragraphs were introduced into ,europe both during the ,crusades and also during the dominion of the ,arabs in ,spain4 #f4 ,versions of other ,buddhist stories were introduced into ,eastern ,europe by the ,huns under ,genghis ,khn4 #g4 ,the fables and stories introduced through these various channels became very popular during the ,middle ,ages1 and were used as the subjects of numerous sermons1 story-books1 romances1 poems1 and edifying dramas4 ,thus extensively adopted and circulated1 they had a considerable influence on the revival of literature1 which1 hand in hand with the revival of learning1 did so much to render possible and to bring about the ,great ,reformation4 ,the character of the hero of them--the ,buddha1 in his last or in one or other of his supposed previous births--appealed so strongly to the sympathies1 and was so attractive to the minds of medival ,christians1 that he became1 and has ever since remained1 an object of ,christian worship4 ,and a collection of these and similar stories--wrongly1 but very naturally1 ascribed to a famous story-teller of the ancient ,greeks--has become the common property1 the household literature1 of all the nations of ,europe2 and1 under the name of sop's ,fables1 has handed down1 as a first moral lesson-book and as a continual feast for our children in the ,west1 tales first invented to please and to instruct our far-off cousins in the distant ,east4 ,,part ,,ii4 ,,on ,,the ,,history ,,of ,,the ,,birth ,,stories ,,in ,,india4 ,in the previous part of this ,introduction ,i have attempted to point out the resemblances between certain ,western tales and the ,buddhist ,birth ,stories1 to explain the reason of those resemblances1 and to trace the history of the ,birth ,story literature in ,europe4 ,much remains yet to be done to complete this interesting and instructive history2 but the general results can already be stated with a considerable degree of certainty1 and the literature in which further research will have to be made is accessible in print in the public libraries of ,europe4 ,for the history in ,india of the ,jtaka ,book itself1 and of the stories it contains1 so little has been done1 that one may say it has still to be written2 and the authorities for further research are only to be found in manuscripts very rare in ,europe1 and written in languages for the most part but little known4 ,much of what follows is necessarily therefore very incomplete and provisional4 ,in some portions of the ,brhmanical literature1 later than the ,vedas1 and probably older than ,buddhism1 there are found myths and legends of a character somewhat similar to a few of the ,buddhist ones4 ,but1 so far as ,i know1 no one of these has been traced either in ,europe or in the ,buddhist ,collection4 ,on the other hand1 there is every reason to hope that in the older portions of the ,buddhist ,scriptures a considerable number of the tales also included in the ,jtaka ,book will be found in identical or similar forms2 for even in the few fragments of the ,piakas as yet studied1 several ,birth ,stories have already been discovered4#fa ,these occur in isolated passages1 and1 except the story of ,king ,mah ,sudassana1 have not as yet become ,jtakas1--that is1 no character in the story is identified with the ,buddha in one or other of his supposed previous births4 ,but one book included in the ,pli ,piakas consists entirely of real ,jtaka stories1 all of which are found in our ,collection4 ,the title of this work is ,,cariy-,,pi,,aka2 and it is constructed to show when1 and in what births1 ,gotama had acquired the ,ten ,great ,perfections 7,generosity1 ,goodness1 ,renunciation1 ,wisdom1 ,firmness1 ,patience1 ,truth1 ,resolution1 ,kindness1 and ,equanimity71 without which he could not have become a ,buddha4 ,in striking analogy with the modern view1 that true growth in moral and intellectual power is the result of the labours1 not of one only1 but of many successive generations2 so the qualifications necessary for the making of a ,buddha1 like the characters of all the lesser mortals1 cannot be acquired during1 and do not depend upon the actions of1 one life only1 but are the last result of many deeds performed through a long series of consecutive lives4#fb ,to each of the first two of these ,ten ,perfections a whole chapter of this work is devoted1 giving in verse ten examples of the previous births in which the ,bodisat or future ,buddha had practised ,generosity and ,goodness respectively4 ,the third chapter gives only fifteen examples of the lives in which he acquired the other eight of the ,perfections4 ,it looks very much as if the original plan of the unknown author had been to give ten ,birth ,stories for each of the ,ten ,perfections4 ,and1 curiously enough1 the ,northern ,buddhists have a tradition that the celebrated teacher ,avagosha began to write a work giving ten ,births for each of the ,ten ,perfections1 but died when he had versified only thirty-four4#fc ,now there is a ,sanskrit work called ,j,,taka ,m,l1 as yet unpublished1 but of which there are several ,,mss4 in ,paris and in ,london1 consisting of thirty-five ,birth ,stories in mixed prose and verse1 in illustration of the ,ten ,perfections4#fd ,it would be premature to attempt to draw any conclusions from these coincidences1 but the curious reader will find in a ,table below a comparative view of the titles of the ,jtakas comprised in the ,cariy ,piaka and in the ,jtaka ,ml4#fe ,there is yet another work in the ,pli ,piakas which constantly refers to the ,jtaka theory4 ,the ,,buddhava,,sa1 which is a history of all the ,buddhas1 gives an account also of the life of the ,bodisat in the character he filled during the lifetime of each of twenty-four of the previous ,buddhas4 ,it is on that work that a great part of the ,pli ,introduction to our ,jtaka ,book is based1 and most of the verses in the first fifty pages of the present translation are quotations from the ,buddhavasa4 ,from this source we thus have authority for twenty-four ,birth ,stories1 corresponding to the first twenty-four of the twenty-seven previous ,buddhas1#ff besides the thirty-four in illustration of the ,perfections1 and the other isolated ones ,i have mentioned4 ,beyond this it is impossible yet to state what proportion of the stories in the ,jtaka ,book can thus be traced back to the earlier ,pli ,buddhist literature2 and it would be out of place to enter here upon any lengthy discussion of the difficult question as to the date of those earlier records4 ,the provisional conclusions as to the age of the ,sutta and ,vinaya reached by ,dr4 ,oldenberg in the very able introduction prefixed to his edition of the text of the ,mah ,vagga1 and summarized at p4 xxxviii of that work1 will be sufficient for our present purposes4 ,it may be taken as so highly probable as to be almost certain1 that all those ,birth ,stories1 which are not only found in the so-called ,jtaka ,book itself1 but are also referred to in these other parts of the ,pli ,piakas1 are at least older than the ,council of ,vesli4#fg ,the ,council of ,vesli was held about a hundred years after ,gotama's death1 to settle certain disputes as to points of discipline and practice which had arisen among the members of the ,order4 ,the exact date of ,gotama's death is uncertain2#fh and in the tradition regarding the length of the interval between that event and the ,council1 the #8hundred years' is of course a round number4 ,but we can allow for all possibilities1 and still keep within the bounds of certainty1 if we fix the date of the ,council of ,vesli at within thirty years of #cej ,b4,c4 ,the members of the ,buddhist ,order of ,mendicants were divided at that ,council--as important for the history of ,buddhism as the ,council of ,nice is for the history of ,christianity--into two parties4 ,one side advocated the relaxation of the rules of the ,order in ten particular matters1 the others adopted the stricter view4 ,in the accounts of the matter1 which we at present only possess from the successors of the stricter party 7or1 as they call themselves1 the orthodox party71 it is acknowledged that the other1 the laxer side1 were in the majority2 and that when the older and more influential members of the ,order decided in favour of the orthodox view1 the others held a council of their own1 called1 from the numbers of those who attended it1 the ,great ,council4 ,now the oldest ,ceylon ,chronicle1 the ,dpavasa1 which contains the only account as yet published of what occurred at the ,great ,council1 says as follows3#fi-- 8,the monks of the ,great ,council turned the religion upside down2 ,they broke up the original ,scriptures1 and made a new recension2 ,a discourse put in one place they put in another2 ,they distorted the sense and the teaching of the ,five ,nikyas4 ,those monks--knowing not what had been spoken at length1 and what concisely1 ,what was the obvious1 and what was the higher meaning-- ,attached new meaning to new words1 as if spoken by the ,buddha1 ,and destroyed much of the spirit by holding to the shadow of the letter4 ,in part they cast aside the ,sutta and the ,vinaya so deep1 ,and made an imitation ,sutta and ,vinaya1 changing this to that4 ,the ,pariwra abstract1 and the ,six ,books of ,abhidhamma2 ,the ,paisambhid1 the ,niddesa1 and a portion of the ,jtaka-- ,so much they put aside1 and made others in their place60444 ,the animus of this description is sufficiently evident2 and the ,dpavasa1 which cannot have been written earlier than the fourth century after the commencement of our era1 is but poor evidence of the events of seven centuries before4 ,but it is the best we have2 it is acknowledged to have been based on earlier sources1 and it is at least reliable evidence that1 according to ,ceylon tradition1 a book called the ,jtaka existed at the time of the ,councils of ,vesli4 ,as the ,northern ,buddhists are the successors of those who held the ,great ,council1 we may hope before long to have the account of it from the other side1 either from the ,sanskrit or from the ,chinese4#gj ,meanwhile it is important to notice that the fact of a ,book of ,birth ,stories having existed at a very early date is confirmed1 not only by such stories being found in other parts of the ,pli ,piakas1 but also by ancient monuments4 ,among the most interesting and important discoveries which we owe to recent archological researches in ,india must undoubtedly be reckoned those of the ,buddhist carvings on the railings round the dome-shaped relic shrines of ,snchi1 ,amaravat1 and ,bharhut4 ,there have been there found1 very boldly and clearly sculptured in deep bas-relief1 figures which were at first thought to represent merely scenes in ,indian life4 ,even so their value as records of ancient civilization would have been of incalculable value2 but they have acquired further importance since it has been proved that most of them are illustrations of the sacred ,birth ,stories in the ,buddhist ,jtaka book1--are scenes1 that is1 from the life of ,gotama in his last or previous births4 ,this would be incontestable in many cases from the carvings themselves1 but it is rendered doubly sure by the titles of ,jtakas having been found inscribed over a number of those of the bas-reliefs which have been last discovered--the carvings1 namely1 on the railing at ,bharhut4 ,it is not necessary to turn aside here to examine into the details of these discoveries4 ,it is sufficient for our present inquiry into the age of the ,jtaka stories that these ancient bas-reliefs afford indisputable evidence that the ,birth ,stories were already1 at the end of the third century ,b4,c41 considered so sacred that they were chosen as the subjects to be represented round the most sacred ,buddhist buildings1 and that they were already popularly known under the technical name of #8,jtakas4' ,a detailed statement of all the ,jtakas hitherto discovered on these ,buddhist railings1 and other places1 will be found in one of the ,tables appended to this ,introduction2 and it will be noticed that several of those tales translated below in this volume had thus been chosen1 more than two thousand years ago1 to fill places of honour round the relic shrines of the ,great ,teacher4 ,one remarkable fact apparent from that ,table will be that the ,birth ,stories are sometimes called in the inscriptions over the bas-reliefs by names different from those given to them in the ,jtaka ,book in the ,pli ,piakas4 ,this would seem1 at first sight1 to show that1 although the very stories as we have them must have been known at the time when the bas-reliefs were carved1 yet that the present collection1 in which different names are clearly given at the end of each story1 did not then exist4 ,but1 on the other hand1 we not only find in the ,jtaka ,book itself very great uncertainty as to the names1--the same stories being called in different parts of the ,book by different titles1#ga--;but one of these very bas-reliefs has actually inscribed over it two distinct names in full6#gb ,the reason for this is very plain4 ,when a fable about a lion and a jackal was told 7as in ,no4 #aeg7 to show the advantage of a good character1 and it was necessary to choose a short title for it1 it was called ',the ,lion ,jtaka1' or #8,the ,jackal ,jtaka1' or even ',the ,good ,character ,jtaka'2 and when a fable was told about a tortoise1 to show the evil results which follow on talkativeness 7as in ,no4 #bae71 the fable might as well be called #8,the ,chatterbox ,jtaka' as #8,the ,tortoise ,jtaka1' and the fable is referred to accordingly under both those names4 ,it must always have been difficult1 if not impossible1 to fix upon a short title which should at once characterize the lesson to be taught1 and the personages through whose acts it was taught2 and different names would thus arise1 and become interchangeable4 ,it would be wrong therefore to attach too much importance to the difference of the names on the bas-reliefs and in the ,jtaka ,book4 ,and in translating the titles we need not be afraid to allow ourselves a latitude similar to that which was indulged in by the early ,buddhists themselves4 ,there is yet further evidence confirmatory of the ,dpavasa tradition4 ,the ,buddhist ,scriptures are sometimes spoken of as consisting of nine different divisions1 or sorts of texts 7,agni71 of which the seventh is ',jtakas1' or #8,the ,jtaka ,collection' 7,jtaka74 ,this division of the ,sacred ,books is mentioned1 not only in the ,dpavasa itself1 and in the ,sumagala ,vilsin1 but also in the ,aguttara ,nikya 7one of the later works included in the ,pli ,piakas71 and in the ,saddharma ,puarka 7a late1 but standard ,sanskrit work of the ,northern ,buddhists74#gc ,it is common1 therefore1 to both of the two sections of the ,buddhist ,church2 and it follows that it was probably in use before the great schism took place between them1 possibly before the ,council of ,vesli itself4 ,in any case it is conclusive as to the existence of a collection of ,jtakas at a very early date4 99 99 99 99 99 ,the text of the ,jtaka ,book1 as now received among the ,southern ,buddhists1 consists1 as will be seen from the translation1 not only of the stories1 but of an elaborate commentary1 containing a detailed ,explanation of the verse or verses which occur in each of the stories2 an ,introduction to each of them1 giving the occasion on which it is said to have been told2 a ,conclusion1 explaining the connexion between the personages in the ,introductory ,story and the characters in the ,birth ,story2 and finally1 a long general ,introduction to the whole work4 ,it is1 in fact1 an edition by a later hand of the earlier stories2 and though ,i have called it concisely the ,jtaka ,book1 its full title is #8,the ,commentary on the ,jtakas4' ,we do not know either the name of the author of this work1 or the date when it was composed4 ,the meagre account given at the commencement of the work itself 7below1 pp4 #a1 #b7 contains all our present information on these points4 ,mr4 ,childers1 who is the translator of this passage1 has elsewhere ascribed the work to ,buddhaghosa2#gd but ,i venture to think that this is1 to say the least1 very uncertain4 ,we have1 in the thirty-seventh chapter of the ,mahvasa1#ge a perhaps almost contemporaneous account of ,buddhaghosa's literary work2 and it is there distinctly stated1 that after writing in ,india the ,atthaslin 7a commentary on the ,dhammasagin1 the first of the ,six ,books of the ,abhidhamma ,piaka71 he went to ,ceylon 7about #dcj ,a4,d47 with the express intention of translating the ,sihalese commentaries into ,pli4 ,there he studied under the ,thera ,saghapli1 and having proved his efficiency by his great work #8,the ,path of ,purity' 7,visuddhi-,magga1 a compendium of all ,buddhism71 he was allowed by the monks in ,ceylon to carry out his wish1 and translate the commentaries4 ,the ,chronicle then goes on to say that he did render #8the whole ,sihalese ,commentary' into ,pli4 ,but it by no means follows1 as has been too generally supposed1 that he was the author of all the ,pli ,commentaries we now possess4 ,he translated1 it may be granted1 the ,commentaries on the ,vinaya ,piaka and on the four great divisions 7,nikyas7 of the ,sutta ,pitaka2 but these works1 together with those mentioned above1 would amply justify the very general expression of the chronicler4 ,the #8,sihalese ,commentary' being now lost1 it is impossible to say what books were and what were not included under that expression as used in the ,mahvasa2 and to assign any ,pli commentary1 other than those just mentioned1 to ,buddhaghosa1 some further evidence more clear than the ambiguous words of the ,ceylon ,chronicle should be required4 ,what little evidence we have as regards the particular work now in question seems to me to tend very strongly in the other direction4 ,buddhaghosa could scarcely have commenced his labours on the ,jtaka ,commentary1 leaving the works ,i have mentioned--so much more important from his point of view--undone4 ,now ,i would ask the reader to imagine himself in ,buddhaghosa's position1 and then to read carefully the opening words of our ,jtaka ,commentary as translated below1 and to judge for himself whether they could possibly be such words as ,buddhaghosa would probably1 under the circumstances1 have written4 ,it is a matter of feeling2 but ,i confess ,i cannot think it possible that he was the author of them4 ,three ,elders of the ,buddhist ,order are there mentioned with respect1 but neither the name of ,revata1 ,buddhaghosa's teacher in ,india1 nor the name of ,saghpali1 his teacher in ,ceylon1 is even referred to2 and there is not the slightest allusion either to ,buddhaghosa's conversion1 his journey from ,india1 the high hopes he had entertained1 or the work he had already accomplished6 ,this silence seems to me almost as convincing as such negative evidence can possibly be4 ,if not however by ,buddhaghosa1 the work must have been composed after his time2 but probably not long after4 ,it is quite clear from the account in the ,mahvasa1 that before he came to ,ceylon the ,sihalese commentaries had not been turned into ,pli2 and on the other hand1 the example he had set so well will almost certainly have been quickly followed4 ,we know one instance at least1 that of the ,mahvasa itself1 which would confirm this supposition2 and had the present work been much later than his time1 it would not have been ascribed to ,buddhaghosa at all4 ,it is worthy of notice1 perhaps1 in this connexion1 that the ,pli work is not a translation of the ,sihalese ,commentary4 ,the author three times refers to a previous ,jtaka ,commentary1 which possibly formed part of the ,sihalese work1 as a separate book2#gf and in one case mentions what it says only to overrule it4#gg ,our ,pli work may have been based upon it1 but cannot be said to be a mere version of it4 ,and the present ,commentary agrees almost word for word1 from p4 #eh to p4 #abd of my translation1 with the ,,madhura-,,attha-,,vil,,sin1 the ,commentary on the #8,buddhavasa' mentioned above1 which is not usually ascribed to ,buddhaghosa4#gh ,the ,jtaka ,book is not the only ,pli ,commentary which has made use of the ancient ,birth ,stories4 ,they occur in numerous passages of the different exegetical works composed in ,ceylon1 and the only commentary of which anything is known in print1 that on the ,dhamma-pada or #8,collection of ,scripture ,verses1' contains a considerable number of them4 ,mr4 ,fausbll has published copious extracts from this ,commentary1 which may be by ,buddhaghosa1 as an appendix to his edition of the text2 and the work by ,captain ,rogers1 entitled #8,buddhaghosa's ,parables'--a translation from a ,burmese book called #8,dhammapada-vatthu' 7that is ',stories connected with the ,dhamma-pada'7--consists almost entirely of ,jtaka tales4 ,in ,siam there is even a rival collection of ,birth ,stories1 which is called ,,pa,,sa-,j,,taka 7',the ,fifty ,jtakas'71 and of which an account has been given us by ,m4 ,lon ,feer2#gi and the same scholar has pointed out that isolated stories1 not contained in our collection1 are also to be found in the ,pli literature of that country4#hj ,the first hundred and fifty tales in our collection are divided into three ,pasas1 or fifties2#ha but the ,siamese collection cannot be either of these1 as ,m4 ,feer has ascertained that it contains no tales beginning in the same way as any of those in either of these three #8,fifties4' ,in ,india itself the ,birth ,stories survived the fall1 as some of them had probably preceded the rise1 of ,buddhism4 ,not a few of them were preserved by being included in the ,mah ,bhrata1 the great ,hindu epic which became the storehouse of ,indian mythology1 philosophy1 and folk-lore4#hb ,unfortunately1 the date of the final arrangement of the ,mah ,bhrata1 is extremely uncertain1 and there is no further evidence of the continued existence of the ,jtaka tales till we come to the time of the work already frequently referred to--the ,pancha ,tantra4 ,it is to the history of this book that ,professor ,benfey has devoted that elaborate and learned ,introduction which is the most important contribution to the study of this class of literature as yet published2 and ,i cannot do better than give in his own words his final conclusions as to the origin of this popular storybook3#hc-- 8,although we are unable at present to give any certain information either as to the author or as to the date of the work1 we receive1 as it seems to me1 no unimportant compensation in the fact1 that it turned out1#hd with a certainty beyond doubt1 to have been originally a ,buddhist book4 ,this followed especially from the chapter discussed in #bbe4 ,but it was already indicated by the considerable number of the fables and tales contained in the work1 which could also be traced in ,buddhist writings4 ,their number1 and also the relation between the form in which they are told in our work1 and that in which they appear in the ,buddhist writings1 incline us--nay1 drive us--to the conclusion that the latter were the source from which our work1 within the circle of ,buddhist literature1 proceeded4444 8,the proof that our work is of ,buddhist origin is of importance in two ways3 firstly--on which we will not here further insist--for the history of the work itself2 and secondly1 for the determination of what ,buddhism is4 ,we can find in it one more proof of that literary activity of ,buddhism1 to which1 in my articles on #8,india1' which appeared in #ahdj1he ,i had already felt myself compelled to assign the most important place in the enlightenment and general intellectual development of ,india4 ,this view has since received1 from year to year1 fresh confirmations1 which ,i hope to bring together in another place2 and whereby ,i hope to prove that the very bloom of the intellectual life of ,india 7whether it found expression in ,brahmanical or ,buddhist works7 proceeded substantially from ,buddhism1 and is contemporaneous with the epoch in which ,buddhism flourished2--that is to say1 from the third century before ,christ to the sixth or seventh century after ,christ4 ,with that principle1 said to have been proclaimed by ,buddhism in its earliest years1 #8that only that teaching of the ,buddha's is true which contraveneth not sound reason1'#hf the autonomy of man's ,intellect was1 we may fairly say1 effectively acknowledged2 the whole relation between the realms of the knowable and of the unknowable was subjected to its control2 and notwithstanding that the actual reasoning powers1 to which the ultimate appeal was thus given1 were in fact then not altogether sound1 yet the way was pointed out by which ,reason could1 under more favourable circumstances1 begin to liberate itself from its failings4 ,we are already learning to value1 in the philosophical endeavours of ,buddhism1 the labours1 sometimes indeed quaint1 but aiming at thoroughness and worthy of the highest respect1 of its severe earnestness in inquiry4 ,and that1 side by side with this1 the merry jests of light1 and even frivolous poetry and conversation1 preserved the cheerfulness of life1 is clear from the prevailing tone of our work1 and still more so from the probable ,buddhist origin of those other ,indian story-books which have hitherto become known to us40 ,professor ,benfey then proceeds to show that the ,pancha ,tantra consisted originally1 not of five1 but of certainly eleven1 perhaps of twelve1 and just possibly of thirteen books2 and that its original design was to teach princes right government and conduct4#hg ,the whole collection had then a different title descriptive of this design2 and it was only after a part became detached from the rest that that part was called1 for distinction's sake1 the ,pancha ,tantra1 or ,five ,books4 ,when this occurred it is impossible to say4 ,but it was certainly the older and larger collection1 not the present ,pancha ,tantra1 which travelled into ,persia1 and became the source of the whole of the extensive #8,kalilag and ,damnag' literature4#hh ,the ,arabian authors of the work translated 7through the ancient ,persian7 from this older collection assign it to a certain ,bidpai2 who is said to have composed it in order to instruct ,dabschelim1 the successor of ,alexander in his ,indian possessions1 in worldly wisdom4#hi ,there may well be some truth in this tradition4 ,and when we consider that the #8,barlaam and ,josaphat' literature took its origin at the same time1 and in the same place1 as the ',kalilag and ,damnag' literature2 that both of them are based upon ,buddhist originals taken to ,bagdad in the sixth century of our era2 and that it is precisely such a book as the ,book of ,birth ,stories from which they could have derived all that they borrowed2 it is difficult to avoid connecting these facts together by the supposition that the work ascribed to ,bidpai may1 in fact1 have been a selection of those ,jtaka stories bearing more especially on the conduct of life1 and preceded1 like our own collection1 by a sketch of the life of the ,buddha in his last birth4 ,such a supposition would afford a reasonable explanation of some curious facts which have been quite inexplicable on the existing theory4 ,if the ,arabic #8,kalilah and ,dimnah' was an exact translation1 in our modern sense of the word translation1 of an exact translation of a ,buddhist work1 how comes it that the various copies of the #8,kalilah and ,dimnah' differ so greatly1 not only among themselves1 but from the lately discovered ,syriac #8,kalilag and ,damnag1' which was also1 according to the current hypothesis1 a translation of the same original8--how comes it that in these translations from a ,buddhist book there are no references to the ,buddha1 and no expressions on the face of them ,buddhistic8 ,if1 on the other hand1 the later writers had merely derived their subject-matter from a ,buddhist work or works1 and had composed what were in effect fresh works on the basis of such an original as has been suggested1 we can understand how the different writers might have used different portions of the material before them1 and might have discarded any expressions too directly in contradiction with their own religious beliefs4 ,the first three of those five chapters of the work ascribed to ,bidpai which make up the ,pancha ,tantra1 are also found in a form slightly different1 but1 on the whole1 essentially the same1 in two other ,indian ,story-books1--the ,,kath-,,sarit-,s,,gara 7,ocean of the ,rivers of ,stories71 composed in ,sanskrit by a ,northern ,buddhist named ,somadeva in the twelfth century1 and in the well-known ,,hitopadesa1 which is a much later work4 ,if ,somadeva had had the ,pancha ,tantra in its present form before him1 he would probably have included the whole five books in his encyclopdic collection2 and the absence from the ,kath-,sarit-,sgara of the last two books would tend to show that when he wrote his great work the ,pancha ,tantra had not been composed1 or at least had not reached the ,north of ,india4 ,somadeva derived his knowledge of the three books he does give from the ,v,,ihat-,,kath1 a work ascribed to ,gudhya1 written in the ,paich dialect1 and probably at least as early as the sixth century4#ij ,this work1 on which ,somadeva's whole poem is based1 is lost4 ,but ,dr4 ,bhler has lately discovered another ,sanskrit poem1 based on that earlier work1 written in ,kashmr by ,kshemendra at the end of the eleventh century1 and called1 like its original1 ,vihat-,kath2 and as ,somadeva wrote quite independently of this earlier poem1 we may hope that a comparison of the two ,sanskrit works will afford reliable evidence of the contents of the ,old ,vihat-,kath4#ia ,i should also mention here that another well-known work1 the ,,vet,,la-,,pa,,ca-,,vi,,sat 7the ,twenty-five ,tales of a ,demon71 is contained in both the ,sanskrit poems1 and was therefore probably also in ,gudhya's collection2 but as no ,jtaka stories have been as yet traced in it1 ,i have simply included it for purposes of reference in ,table ,i41 together with the most important of those of the later ,indian story-books of which anything certain is at present known4 99 99 99 99 99 ,there remains only to add a few words on the mode in which the stories1 whose history in ,europe and in ,india ,i have above attempted to trace1 are presented to us in the ,jtaka ,book4 ,each story is introduced by another explaining where and why it was told by the ,buddha2 the ,birth ,story itself being called the ,atta-vatthu or ,story of the ,past1 and the ,introductory ,story the ,paccuppanna-vatthu or ,story of the ,present4 ,there is another book in the ,pli ,piakas called ,,apad,,na1 which consists of tales about the lives of the early ,buddhists2 and many of the ,introductory ,stories in the ,jtaka ,book 7such1 for instance1 as the tale about ,little ,roadling1 ,no4 #d1 or the tale about ,kumra ,kassapa1 ,no4 #ab7 differ very little from these ,apadnas4 ,other of the ,introductory ,stories 7such1 for instance1 as ,no4 #ag below7 seem to be mere repetitions of the principal idea of the story they introduce1 and are probably derived from it4 ,that the ,introductory ,stories are entirely devoid of credit is clear from the fact that different ,birth ,stories are introduced as having been told at the same time and place1 and in answer to the same question4 ,thus no less than ten stories are each said to have been told to a certain love-sick monk as a warning to him against his folly2#ib the closely-allied story given below as the ,introduction to ,birth ,story ,no4 #cj appears also as the ,introduction to at least four others2#ic and there are many other instances of a similar kind4#id ,after the two stories have been told1 there comes a ,conclusion1 in which the ,buddha identifies the personages in the ,birth ,story with those in the ,introductory ,story2 but it should be noticed that in one or two cases characters mentioned in the ,atta-vatthu are supposed not to have been reborn on earth at the time of the ,paccuppanna-vatthu4#ie ,and the reader must of course avoid the mistake of importing ,christian ideas into this ,conclusion by supposing that the identity of the persons in the two stories is owing to the passage of a #8soul' from the one to the other4 ,buddhism does not teach the ,transmigration of ,souls4 ,its doctrine 7which is somewhat intricate1 and for a fuller statement of which ,i must refer to my ,manual of ,buddhism#if7 would be better summarized as the ,transmigration of ,character2 for it is entirely independent of the early and widely-prevalent notion of the existence within each human body of a distinct soul1 or ghost1 or spirit4 ,the ,bodisat1 for instance1 is not supposed to have a ,soul1 which1 on the death of one body1 is transferred to another2 but to be the inheritor of the ,character acquired by the previous ,bodisats4 ,the insight and goodness1 the moral and intellectual perfection which constitute ,buddhahood1 could not1 according to the ,buddhist theory1 be acquired in one lifetime3 they were the accumulated result of the continual effort of many generations of successive ,bodisats4 ,the only thing which continues to exist when a man dies is his ,karma1 the result of his words and thoughts and deeds 7literally his #8doing'72 and the curious theory that this result is concentrated in some new individual is due to the older theory of soul4 ,in the case of one ,jtaka 7,fausbll1 ,no4 #bgf71 the ,conclusion is wholly in verse2 and in several cases the ,conclusion contains a verse or verses added by way of moral4 ,such verses1 when they occur1 are called ,abhisambuddha-gth1 or ,verses spoken by the ,buddha1 not when he was still only a ,bodisat1 but when he had become a ,buddha4 ,they are so called to distinguish them from the similar verses inserted in the ,birth ,story1 and spoken there by the ,bodisat4 ,each story has its verse or verses1 either in the ,atta-vatthu or in the ,conclusion1 and sometimes in both4 ,the number of cases in which all the verses are ,abhisambuddha-gth is relatively small 7being only one in ten of the ,jtakas published#ig72 and the number of cases in which they occur together with verses in the ,atta-vatthu is very small indeed 7being only five out of the three hundred ,jtakas published#ih72 in the remaining two hundred and sixty-five the verse or verses occur in the course of the ,birth ,story1 and are most generally spoken by the ,bodisat himself4 ,there are several reasons for supposing that these verses are older than the prose which now forms their setting4 ,the ,ceylon tradition goes so far as to say that the original ,jtaka ,book1 now no longer extant1 consisted of the verses alone2 that the ,birth ,stories are ,commentary upon them2 and the ,introductory ,stories1 the ,conclusions and the #8,pada-gata-sannaya1' or word-for-word explanation of the verses1 are ,commentary on this ,commentary4#ii ,and archaic forms and forced constructions in the verses 7in striking contrast with the regularity and simplicity of the prose parts of the book71 and the corrupt state in which some of the verses are found1 seem to point to the conclusion that the verses are older4 ,but ,i venture to think that1 though the present form of the verses may be older than the present form of the ,birth ,stories1 the latter1 or most of the latter1 were in existence first2 that the verses1 at least in many cases1 were added to the stories1 after they had become current2 and that the ,birth ,stories without verses in them at all--those enumerated in the list in note #a on the last page1 where the verses are found only in the ,conclusion--are1 in fact1 among the oldest1 if not the oldest1 in the whole collection4 ,for any one who takes the trouble to go through that list seriatim will find that it contains a considerable number of those stories which1 from their being found also in the ,pli ,piakas or in the oldest ,european collections1 can already be proved to belong to a very early date4 ,the only hypothesis which will reconcile these facts seems to me to be that the ,birth ,stories1 though probably originally older than the verses they contain1 were handed down in ,ceylon till the time of the compilation of our present ,jtaka ,book1 in the ,sihalese language2 whilst the verses on the other hand were not translated1 but were preserved as they were received1 in ,pli4 ,there is another group of stories which seems to be older than most of the others2 those1 namely1 in which the ,bodisat appears as a sort of chorus1 a moralizer only1 and not an actor in the play1 whose part may have been an addition made when the story in which it occurs was adopted by the ,buddhists4 ,such is the fable above translated of the ,ass in the ,lion's ,skin1 and most of the stories where the ,bodisat is a rukkha-devat--the fairy or genius of a tree4#ajj ,but the materials are insufficient at present to put this forward as otherwise than a mere conjecture4 ,the arrangement of the stories in our present collection is a most unpractical one4 ,they are classified1 not according to their contents1 but according to the number of verses they contain4 ,thus1 the ,first division 7,nipta7 includes those one hundred and fifty of the stories which have only one verse2 the ,second1 one hundred stories1 each having two verses2 the ,third and ,fourth1 each of them fifty stories1 containing respectively three and four verses each2 and so on1 the number of stories in each division decreasing rapidly after the number of verses exceeds four2 and the whole of the five hundred and fifty ,jtakas being contained in twenty-two ,niptas4 ,even this division1 depending on so unimportant a factor as the number of the verses1 is not logically carried out2 and the round numbers of the stories in the first four divisions are made up by including in them stories which1 according to the principle adopted1 should not properly be placed within them4 ,thus several ,jtakas are only mentioned in the first two ,niptas to say that they will be found in the later ones2#aja and several ,jtakas given with one verse only in the ,first ,nipta1 are given again with more verses in those that follow2#ajb and occasionally a story is even repeated1 with but little variation1 in the same ,nipta4#ajc ,on the other hand1 several ,jtakas1 which count only as one story in the present enumeration1 really contain several different tales or fables4 ,thus1 for instance1 the ,kulvaka ,jtaka 7,on ,mercy to ,animals7#ajd consists of seven stories woven1 not very closely1 into one4 ,the most striking instance of this is perhaps the ,ummagga ,jtaka1 not yet published in the ,pli1 but of which the ,sihalese translation by the learned ,bauwan ,tudwa occupies two hundred and fifty pages octavo1 and consists of a very large number 7,i have not counted them1 and there is no index1 but ,i should think they amount to more than one hundred and fifty7 of most entertaining anecdotes4 ,although therefore the ,birth ,stories are spoken of as #8,the five hundred and fifty ,jtakas1' this is merely a round number reached by an entirely artificial arrangement1 and gives no clue to the actual number of stories4 ,it is probable that our present collection contains altogether 7including the ,introductory ,stories where they are not mere repetitions7 between two and three thousand independent tales1 fables1 anecdotes1 and riddles4 ,nor is the number #eej any more exact 7though the discrepancy in this case is not so great7 if it be supposed to record1 not the number of stories1 but the number of distinct births of the ,bodisat4 ,in the ,kulvaka ,jtaka1 just referred to 7the tale ,on ,mercy to ,animals71 there are two consecutive births of the future ,buddha2 and on the other hand1 none of the six ,jtakas mentioned in note #a1 p4 lxxx1 represents a distinct birth at all--the ,bodisat is in them the same person as he is in the later ,jtakas in which those six are contained4 99 99 99 99 99 ,from the facts as they stand it seems at present to be the most probable explanation of the rise of our ,jtaka ,book to suppose that it was due to the religious faith of the ,indian ,buddhists of the third or fourth century ,b4,c41 who not only repeated a number of fables1 parables1 and stories ascribed to the ,buddha1 but gave them a peculiar sacredness and a special religious significance by identifying the best character in each with the ,buddha himself in some previous birth4 ,from the time when this step was taken1 what had been merely parables or fables became #8,jtakas1' a word invented to distinguish1 and used only of1 those stories which have been thus sanctified4 ,the earliest use of that word at present known is in the inscriptions on the ,buddhist ,tope at ,bhrhut2 and from the way in which it is there used it is clear that the word must have then been already in use for some considerable time4 ,but when stories thus made sacred were popularly accepted among people so accustomed to literary activity as the early ,buddhists1 the natural consequence would be that the ,jtakas should have been brought together into a collection of some kind2 and the probability of this having been done at a very early date is confirmed1 firstly1 by the tradition of the difference of opinion concerning a ,jtaka ,book at the ,councils of ,vesli2 and secondly by the mention of a ,jtaka ,book in the ninefold division of the ,scriptures found in the ,aguttara ,nikya and in the ,saddharma ,puarka4 ,to the compiler of this1 or of some early collection1 are probably to be ascribed the ,verses1 which in some cases at least are later than the ,stories4 ,with regard to some of the ,jtakas1 among which may certainly be included those found in the ,pli ,piakas1 there may well have been a tradition1 more or less reliable1 as to the time and the occasion at which they were supposed to have been uttered by the ,buddha4 ,these traditions will have given rise to the earliest ,introductory ,stories1 in imitation of which the rest were afterwards invented2 and these will then have been handed down as commentary on the ,birth ,stories1 till they were finally made part of our present collection by its compiler in ,ceylon4 ,that 7either through their later origin1 or their having been much more modified in transmission7 they represent a more modern point of view than the ,birth ,stories themselves1 will be patent to every reader4 ,there is a freshness and simplicity about the ',stories of the ,past' that is sadly wanting in the #8,stories of the ,present'2 so much so1 that the latter 7and this is also true of the whole long ,introduction containing the life of the ,buddha7 may be compared more accurately with medival ,legends of the ,saints than with such simple stories as sop's ,fables1 which still bear a likeness to their forefathers1 the #8,stories of the ,past4' ,the ,jtakas so constituted were carried to ,ceylon in the ,pli language1 when ,buddhism was first introduced into that island 7a date that is not quite certain1 but may be taken provisionally as about #bjj ,b4,c472 and the whole was there translated into and preserved in the ,sihalese language 7except the verses1 which were left untranslated7 until the compilation in the fifth century ,a4,d41 and by an unknown author1 of the ,pli ,jtaka ,book1 the translation of which into ,english is commenced in this volume4 ,when we consider the number of elaborate similes by which the arguments in the ,pli ,suttas are enforced1 there can be no reasonable doubt that the ,buddha was really accustomed to teach much by the aid of parables1 and it is not improbable that the compiler was quite correct in attributing to him that subtle sense of good-natured humour which led to his inventing1 as occasion arose1 some fable or some tale of a previous birth1 to explain away existing failures in conduct among the monks1 or to draw a moral from contemporaneous events4 ,it is even already possible to point to some of the ,jtakas as being probably the oldest in the collection2 but it must be left to future research to carry out in ampler detail the investigation into the comparative date of each of the stories1 both those which are called #8,stories of the ,past' and those which are called #8,stories of the ,present4' ,besides the points which the teaching of the ,jtakas has in common with that of ,european moralists and satirists1 it inculcates two lessons peculiar to itself--firstly1 the powerful influence of inherited character2 and secondly1 the essential likeness between man and other animals4 ,the former of these two ideas underlies both the central ,buddhist doctrine of ,karma and the theory of the ,buddhas1 views certainly common among all the early ,buddhists1 and therefore probably held by ,gotama himself4 ,and the latter of the two underlies and explains the sympathy with animals so conspicuous in these tales1 and the frequency with which they lay stress upon the duty of kindness1 and even of courtesy1 to the brute creation4 ,it is curious to find in these records of a strange and ancient faith such blind feeling after1 such vague foreshadowing of beliefs only now beginning to be put forward here in the ,west2 but it is scarcely necessary to point out that the paramount value to us now of the ,jtaka stories is historical4 ,in this respect their value does not consist only in the evidence they afford of the intercommunion between ,east and ,west1 but also1 and perhaps chiefly1 in the assistance which they will render to the study of folk-lore2--that is1 of the beliefs and habits of men in the earlier stages of their development4 ,the researches of ,tylor and ,waitz and ,peschel and ,lubbock and ,spencer have shown us that it is by this means that it is most easily possible rightly to understand and estimate many of the habits and beliefs still current among ourselves4 ,but the chief obstacle to a consensus of opinion in such studies is the insufficiency and inaccuracy of the authorities on which the facts depend4 ,while the ancient literature of peoples more advanced usually ignores or passes lightly over the very details most important from this point of view1 the accounts of modern travellers among the so-called savage tribes are often at best very secondary evidence4 ,it constantly happens that such a traveller can only tell us the impression conveyed to his mind of that which his informant holds to be the belief or custom of the tribe4 ,such native information may be inaccurate1 incomplete1 or misleading2 and it reaches us only after filtration through a ,european mind more or less able to comprehend it rightly4 ,but in the ,jtakas we have a nearly complete picture1 and quite uncorrupted and unadulterated by ,european intercourse1 of the social life and customs and popular beliefs of the common people of ,aryan tribes closely related to ourselves1 just as they were passing through the first stages of civilization4 ,the popularity of the ,jtakas as amusing stories may pass away4 ,how can it stand against the rival claims of the fairy tales of science1 and the entrancing1 manysided story of man's gradual rise and progress8 ,but though these less fabulous and more attractive stories shall increasingly engage the attention of ourselves and of our children1 we may still turn with appreciation to the ancient ,book of the ,buddhist ,jtaka ,tales as a priceless record of the childhood of our race4 99 99 99 99 99 ,i avail myself of this opportunity of acknowledging my indebtedness to several friends whose assistance has been too continuous to be specified on any particular page4 ,professor ,childers1 whose premature death was so great a blow to ,pli studies1 and whose name ,i never think of without a feeling of reverent and grateful regret1 had undertaken the translation of the ,jtakas1 and the first thirty-three pages are from his pen4 ,they are the last memento of his earnest work3 they stand exactly as he left them4 ,professor ,estlin ,carpenter1 who takes a deep interest in this and cognate subjects1 has been kind enough to read through all the proofs1 and ,i owe to his varied scholarship many useful hints4 ,and my especial thanks1 and the thanks of any readers this work may meet with1 are above all due to ,professor ,fausbll1 without whose editio princeps of the ,pli text1 the result of self-denying labours spread over many years1 this translation would not have been undertaken4 ,t4 ,w4 ,,rhys ,,davids4 ,,tables ,,illustrative ,,of ,,the ,,history ,,and ,,migrations ,,of ,,the ,,buddhist ,,birth ,,stories4 ,,table ,i4 ,,indian ,,works4 #a4 ,the ,j,,taka ,,atthava,,an4 ,a collection1 probably first made in the third or fourth century ,b4,c41 of stories previously existing1 and ascribed to the ,buddha1 and put into its present form in ,ceylon1 in the fifth century ,a4,d4 ,the ,pli text is being edited by ,professor ,fausbll1 of ,copenhagen2 vol4 i4 #ahgg1 vol4 ii4 #ahgh1 iii4 in the press4 ,english translation in the present work4 #a;a4 ,sihalese translation of ,no4 #a1 called ,,pan ,,siya ,,panas ,j,,taka ,,pota4 ,written in ,ceylon in or about #acbj ,a4,d4 #a;b4 ,,guttila ,k,,wyaya4 ,a poetical version in ,elu1 or old ,sihalese1 of one of the stories in #a;a1 by ,badawttwa ,unnnse1 about #adae4 ,edited in ,colombo1 #ahgj1 with introduction and commentary1 by ,bauwan ,tuwa4 #a;c4 ,,kusa ,j,,takaya4 ,a poetical version in ,elu1 or old ,sihalese1 of one of the stories in #a;a1 by ,alagiawanna ,mohole1 #afaj4 ,edited in ,colombo1 with commentary1 #ahfh4 #a;d4 ,an ,eastern ,love ,story4 ,translation in verse of #a;c1 by ,thomas ,steele1 ,c4,c4,s41 ,london1 #ahga4 #a;e4 ,,asadisa ,j,,takaya4 ,an ,elu poem1 by ,rjdhirja ,siha1 king of ,ceylon in #aghj4 #b4 ,the ,,cariy ,,pi,,aka4 ,a book of the ,buddhist ,scriptures of the fourth century ,b4,c41 containing thirty-five of the oldest above stories4 ,see ,table ,,iv4 #c4 ,the ,j,,taka ,m,l4 ,a ,sanskrit work of unknown date1 also containing thirty-five of the oldest stories in ,no4 #a4 ,see ,table ,,iv4 #d4 ,the ,,pa,,sa-,j,,taka or #8#ej ,jtakas4' ,a ,pli work written in ,siam1 of unknown date and contents1 but apparently distinct from ,no4 #a4 ,see above1 p4 lxvii4 #e4 ,,pancha ,,tantra4 8 ,medival4 ,see above1 pp4 lxviii-lxxii4 ,text edited by ,kosegarten1 ,bonn1 #ahdh4 ,kielhorn and ,bhler1 ,bombay1 #ahfh4 #f4 ,translations3--,german1 by ,benfey1 ,leipzig1 #ahei4 #g4 ,french by ,dubois1 ,paris1 #ahbf4 #h4 ,french by ,lancerau1 ,paris1 #ahga4 #i4 ,greek by ,galanos and ,typaldos1 ,athens1 #ahea4 #aj4 ,,hitopadesa4 ,medival4 ,compiled principally from ,no4 #b1 with additions from another unknown work4 ,text edited by ,carey and ,colebrooke1 ,serampur1 #ahjd4 ,hamilton1 ,london1 #ahaj4 ,bernstein1 ,breslau1 #ahbc4 ,schlegel and ,lassen1 ,bonn1 #ahbi-ahca4 ,nylankar1 ,calcutta1 #ahcj and #ahdd4 ,johnson1 ,hertford1 #ahdg and #ahfd1 with ,english version4 ,yates1 ,calcutta1 #ahda4 ,e4 ,arnold1 ,bombay1 #ahei 0 ,max ,mller1 ,london1 #ahfd-ahfh 0 #aa4 ,translations3--,english1 by ,wilkins1 ,bath1 #aghg2 reprinted by ,nylankar in his edition of the text4 #ab4 ,english1 by ,sir ,w4 ,jones1 ,calcutta1 #ahaf4 #ab;a4 ,english1 by ,e4 ,arnold1 ,london1 #ahfa4 #ac4 ,german1 by ,max ,mller1 ,leipzig1 #ahdd4 #ac;a4 ,german1 by ,dursch1 ,tbingen1 #ahec4 #ad4 ,german1 by ,l4 ,fritze1 ,breslau1 #ahgd4 #ae4 ,french1 by ,langls1 ,paris1 #agij4 #af4 ,french1 by ,lancerau1 ,paris1 #ahee4 #ag4 ,greek1 by ,galanos and ,typaldos1 ,athens1 #ahea4 #ah4 ,,vet,,la ,,pa,,ca ,,vi,,ati4 ,twenty-five stories told by a ,vetla1 or demon4 ,sanskrit text in ,no4 #cb1 vol4 ii4 pp4 #bhh-bic4 #ah;a4 ,greek version of ,no4 #ah added to ,no4 #ag4 #ai4 ,,veth,,la ,,kathei4 ,tamil ,version of ,no4 #ah4 ,edited by ,robertson in ',a ,compilation of ,papers in the ,tamil ,language1' ,madras1 #ahci4 #bj4 ,no4 #ai1 translated into ,english by ,babington1 in #8,miscellaneous ,translations from ,oriental ,languages1' ,london1 #ahca4 #ba4 ,no4 #ah1 translated into ,brajbakha1 by ,surt1 #agdj4 #bb4 ,,bytal ,,pachisi4 ,translated from ,no4 #ba into ,english by ,rja ,kli ,krisha ,bahadur1 ,calcutta1 #ahcd4 ,see ,no4 #da;a4 #bb;a4 ,,baital ,,pachisi4 ,hindustani version of ,no4 #ba1 ,calcutta1 #ahje4 ,edited by ,barker1 ,hertford1 #ahee4 #bb;b4 ,english versions of #bb;a1 by ,j4 ,t4 ,platts1 ,hollings1 and ,barker4 #bb;c4 ,,vikram ,,and ,,the ,,vampire1 or ,tales of ,hindu ,devilry4 ,adopted from #bb;b by ,richard ,f4 ,burton1 ,london1 #ahgj4 #bb;d4 ,german version of #bb;a1 by ,h4 ,oesterley1 in the #8,bibliothek ,orientalischer ,mrchen und ,erzhlungen1' #ahgc1 with valuable introduction and notes4 #bc4 ,,ssiddi ,k,r4 ,mongolian version of ,no4 #ah4 #bd4 ,german versions of ,no4 #bc1 by ,benjamin ,bergmann in ,nomadische ,streifereien im ,lande der ,kalmcken1 i4 #bdg and foll41 #ahjd2 and by ,juelg1 #ahff and #ahfh4 #be4 ,german version of ,no4 #ah1 by ,dr4 ,luber1 ,grz1 #ahge4 #bf4 ,,uka ,,saptati4 ,the seventy stories of a parrot4 #bg4 ,greek version of ,no4 #bf1 by ,demetrios ,galanos and ,g4 ,k4 ,typaldos1 ,psittakou ,mythologiai ,nukterinai1 included in their version of ,nos4 #aj and #ah4 #bh4 ,persian version of ,no4 #bf1 now lost2 but reproduced by ,nachshebi under the title ,tuti ,nmeh4 #bh;a4 ,,tota ,,kahani4 ,hindustni version of #bf4 ,edited by ,forbes4 #bh;b4 ,english version of #bh;a1 by the ,rev4 ,g4 ,small4 #bi4 ,,si,h,,sana ,,dv,,tri,,ati4 ,the thirty-two stories of the throne of ,vikramditya2 called also ,vikrama ,caritra4 ,edited in ,madras1 #ahfa4 #bi;a4 ,,singhasan ,,battisi4 ,hind version of #bi4 ,edited by ,syed ,abdoolah4 #cj4 ,,vatri ,,singh,,san4 ,bengal version of ,no4 #bi1 ,serampur1 #ahah4 #ca4 ,,arji ,,borji ,,chan4 ,mongolian version of ,no4 #bi4 #cb4 ,v,,ihat-,,kath4 ,by ,gudhya1 probably about the sixth century2 in the ,paiac ,prkrit4 ,see above1 p4 lxxiii4 #cc4 ,,kath ,,sarit ,s,,gara4 ,the ,ocean of the ,rivers of ,tales4 ,it is founded on ,no4 #cb4 ,includes ,no4 #ah1 and a part of ,no4 #e4 ,the ,sanskrit text edited by ,brockhaus1 ,leipzig1 vol4 i4 with ,german translation1 #ahci2 vol4 ii4 text only1 #ahfb and #ahff4 ,original by r ,somadeva ,bhaa1 of ,kashmr1 at the beginning of the twelfth century ,a4,d4 ,see above1 pp4 lxxii1 lxxiii4 #cd4 ,v,,ihat-,,katha4 ,a ,sanskrit version of ,no4 #cd1 by ,kshemendra1 of ,kashmr4 ,written independently of ,somadeva's work1 ,no4 #cb4 ,see above1 p4 lxxiii4 #ce4 ,,pa,,ca ,,da,a ,,chattra ,,prabandha4 ,stories about ,king ,vikramditya's magic umbrella4 ,jain ,sanskrit4 ,text and ,german version by ,weber1 ,berlin1 #ahgg4 #cf4 ,v,,savadatta4 ,by ,subandhu4 ,possibly as old as the sixth century4 ,edited by ,fitz-,edward ,hall1 in the ,bibliotheca ,indica1 ,calcutta1 #ahei4 ,this and the next are romances1 not story-books4 #cg4 ,k,,dambar4 ,by ,ba ,bhaa1 8 seventh century4 ,edited in ,calcutta1 #ahej2 and again1 #ahgb1 by ,tarkavacaspati4 #ch4 ,bengali version of ,no4 #cg1 by ,tra ,shankar ,tarkaratna4 ,tenth edition1 ,calcutta1 #ahfh4 #ci4 ,,dasa-,,kum,,ra-,,carita4 ,by ,dain1 8 sixth century4 ,edited by ,carey1 #ahjd2 ,wilson1 #ahdf2 and by ,bhler1 #ahgc4 #ci;a4 ,,hindoo ,,tales1 founded on ,no4 #ci4 ,by ,p4 ,w4 ,jacob1 ,london1 #ahgc4 #ci;b4 ,,une ,t,,trade4 ,by ,hippolyte ,fauche1 ,paris1 #ahfa-ahfc4 ,contains a translation into ,french of ,no4 #ci4 #dj4 ,,kath,r,,ava1 the ,stream of ,tales4 ,in four ,books2 the first being ,no4 #ah1 the second ,no4 #bi1 the third and fourth miscellaneous4 #da4 ,,purusha-,,par,,ksh1 the ,adventures of ,king ,hammra4 ,probably of the fourteenth century4 ,by ,vidypati4 #da;a4 ,english translation of ,no4 #da1 by ,rj ,kli ,krishna1 ,serampur1 #ahcj4 ,see ,no4 #bb4 #db4 ,v,,ra-,,carita1 the ,adventures of ,king livhana4 ,,table ,,ii4 ,,the ,,kalilag ,,and ,,damnag ,,literature4 #a4 ,a lost ,buddhist work in a language of ,northern ,india1 ascribed to ,bidpai4 ,see above1 pp4 lxx-lxxii4 #b4 ,plv version1 #eca-egi ,a4,d4 ,by ,barzy1 the ,court physician of ,khosru ,nushrvan4 ,see above1 p4 xxix4 #c4 ,,kalilag ,,und ,,damnag4 ,syrian version of ,no4 #b4 ,published with ,german translation by ,gustav ,bickell1 and ,introduction by ,professor ,benfey1 ,leipzig1 #ahgf4 ,this and ,no4 #ae preserve the best evidence of the contents of ,no4 #b1 and of its ,buddhist original or originals4 #d4 ,,kalilah ,w ,,dimnah 7,fables of ,bidpai74 ,arabic version of ,no4 #c1 by ,abd-allah1 son of ,almokaffa4 ,date about #gej ,a4,d4 ,text of one recension edited by ,silvestre de ,sacy1 ,paris1 #ahaf4 ,other recensions noticed at length in ,ignazio ,guidi's #8,studii sul testo ,arabo del libro di ,calila e ,dimna' 7,rome1 #ahgc74 #e4 ,,kalila ,,and ,,dimna4 ,english version of ,no4 #d1 by ,knatchbull1 ,oxford1 #ahai4 #f4 ,,das ,,buch ,,des ,,weisen4 ,german version of ,no4 #d1 by ,wolff1 ,stuttgart1 #ahci4 #g4 ,,stephanit,s ,,kai ,,ichv,,lat,s4 ,greek version of ,no4 #d1 by ,simeon ,seth1 about #ajhj ,a4,d4 ,edited by ,seb4 ,gottfried ,starke1 ,berlin1 #afig 7reprinted in ,athens1 #ahea71 and by ,aurivillius1 ,upsala1 #aghf4 #h4 ,latin version of ,no4 #g1 by ,father ,possin1 at the end of his edition of ,pachymeres1 ,rome1 #ahff4 #i4 ,persian translation of ,no4 #d1 by ,abdul ,maali ,nasr ,allah1 #aaah-aaec4 ,exists1 in ,,ms4 only1 in ,paris1 ,berlin1 and ,vienna4 #aj4 ,,anv,r ,i ,,suhaili4 ,persian translation1 through the last1 of ,no4 #d1 by ,husain ben ,ali el ,viz ,u'l-,kshif2 end of the fifteenth century4 #aa4 ,,anv,r ,i ,,suhaili1 ,,or ,,the ,,lights ,,of ,,canopus4 ,english version of ,no4 #aj1 by ,edward ,eastwick1 ,hertford1 #ahed4 #aa;a4 ,another ,english version of ,no4 #aj1 by ,arthur ,n4 ,wollaston 7,london1 ,allen74 #ab4 ,,livre ,,des ,,lumi,,res4 ,french version of ,no4 #aj1 by ,david ,sahid1 d',ispahan1 ,paris1 #afdd1 #hvo4 #ac4 ,,del ,,governo ,,de' ,,regni4 ,italian version of ,no4 #g1 ,ferrara1 #aehc2 by ,giulio ,nti4 ,edited by ,teza1 ,bologna1 #ahgb4 #ad4 ,hebrew version of ,no4 #d1 by ,joel 7871 before #abej4 ,exists only in a single ,,ms4 in ,paris1 of which the first part is missing4 #ae4 ,,directorium ,,human ,,vit4 ,latin version of ,no4 #ad1 by ,john of ,capua4 ,written #abfc-abgh4 ,printed about #adhj1 without date or name of place4 ,next to ,no4 #c it is the best evidence of the contents of the lost books ,nos4 #a and #b4 #af4 ,german version of ,no4 #ae1 also about #adhj1 but without date or name of place4 #ag4 ,version in ,ulm dialect of ,no4 #af4 ,ulm1 #adhc4 #ah4 ,baldo's #8,,alter ,,sopus4' ,a translation direct from ,arabic into ,latin 78 thirteenth century47 ,edited in du ,meril's #8,poesies indites du moyen age1' ,paris1 #ahed4 #ai4 ,,calila ,,dymna4 ,spanish version of ,no4 #d 78 through an unknown ,latin version74 ,about #abea4 ,published in #8,biblioteca de ,autores ,espaoles1' ,madrid1 #ahfj1 vol4 #ea4 #bj4 ,,calila ,,et ,,dimna4 ,latin version of the last1 by ,raimond de ,beziers1 #acac4 #ba4 ,,conde ,,lucanor4 ,by ,don ,juan ,manuel 7died #acdg71 grandson of ,st4 ,ferdinand of ,spain4 ,spanish source not certain4 #bb4 ,,sinbad ,,the ,,sailor1 or ,book of the ,seven ,wise ,masters4 ,see ,comparetti1 #8,ricerche intorno al ,libro di ,sindibad1' ,milano1 #ahfi4 #bc4 ,,contes ,,et ,,nouvelles4 ,by ,bonaventure des ,periers1 ,lyons1 #aehg4 #bd4 ,,exemplario ,,contra ,,los ,,enga,,os4 #adic4 ,spanish version of the ,directorium4 #be4 ,,discorse ,,degli ,,animali4 ,italian of last1 by ,ange ,firenzuola1 #aedh4 #bf4 ,,la ,,filosofia ,,morale4 ,by ,doni1 #aeeb4 ,italian of last but one4 #bg4 ,north's ,english version of last1 #aegj4 #bh4 ,,fables by ,la ,fontaine4 ,first edition in vi4 books1 the subjects of which are mostly taken from classical authors and from ,planudes's sop1 ,paris1 #affh4 ,second edition in xi4 books1 the five later taken from ,nos4 #ab and #bc1 ,paris1 #afgh4 ,third edition in xii4 books1 ,paris1 #afid4 ,,table ,,iii4 ,,the ,,barlaam ,,and ,,josaphat ,,series4 #a4 ,st4 ,john of ,damascus's ,greek ,text4 ,seventh century ,a4,d4 ,first edited by ,,boissonade1 in his #8,anecdota ,grca1' ,paris1 #ahcb1 vol4 iv4 ,reprinted in ,migne's #8,patrologia ,cursus ,completus1 ,series ,grca1' tom4 xcvi1 pp4 #hcf-abej1 with the ,latin translation by ,,billy#aje in parallel columns4 ,boissonade's text is reviewed1 and its imperfections pointed out1 by ,,schubart 7who makes use of six ,vienna ,,mss47 in the #8,wiener ,jahrbcher1' vol4 lxiii4 #b4 ,syriac version of ,no4 #a exists only in ,,ms4 #c4 ,arabic version of ,no4 #b exists only in ,,ms41 one ,,ms4 being at least as old as the eleventh century4 #d4 ,latin version of ,no4 #a1 of unknown date and author1 of which ,,mss4 of the twelfth century are still extant4 ,there is a black-letter edition 78 ,spiers1 #adgj7 in the ,british ,museum4 ,it was adopted1 with abbreviations in several places1 by ,,vincentius ,,bellovicensis1 in his #8,speculum ,historiale' 7lib4 xv4 cap4 #a-fc72 by ,,jacobus ,a ,,voragine1 in his #8,legenda ,aurea' 7ed4 ,grsse1 #ahdf72 and was reprinted in full in the editions of the works of ,st4 ,john of ,damascus1 published at ,basel in the sixteenth century4#ajf ,from this ,latin version all the later medival works on this subject are either directly or indirectly derived4 #d;a4 ,an abbreviated version in ,latin of the fourteenth century in the ,british ,museum4 ,arundel ,,ms4 #ccj1 fol4 #ea-eg4 ,see ,koch1 ,no4 #i1 p4 xiv4 ,german3-- #e4 ,barlaam und ,josaphat4 ,a poem of the thirteenth century1 published from a ,,ms4 in the ,solms-,laubach ,library by ,l4 ,,diefenbach1 under the title #8,mittheilungen ber eine noch ungedruckte m4h4d4 bearbeitung des ,b4 and ,j4' ,giessen1 #ahcf4 #f4 ,another poem1 partly published from an imperfect ,,ms4 at ,zrich1 by ,,franz ,,pfeiffer1 in ,haupt's #8,zeitsch4 f4 d4 ,alterthum1' i4 #abg-ace4 #g4 ,barlaam und ,josaphat4 ,by ,,rudolf ,,von ,,ems4 ,written about #abcj4 ,latest and best edition by ,,franz ,,pfeiffer1 in #8,dichtungen des deutschen ,mittelalters1' vol4 iii41 ,leipzig1 #ahdc4 ,this popular treatment of the subject exists in numerous ,,mss4 #g4 ,die ,hstor ,josaphat und ,barlaam4 ,date and author not named4 ,black-letter4 ,woodcuts4 ,title on last page4 ,fifty-six short chapters4 ,quaint and forcible old ,german4 ,a small folio in the ,british ,museum4 #h4 ,historia von dem ,leben der zweien ,h4 ,beichtiger ,barlaam ,eremiten1 und ,josaphat des ,knig's in ,indien ,sohn1 etc4 ,translated from the ,latin by the ,counts of ,,helffenstein and ,,hohenzollern1 ,mnchen1 #afhd4 ,in #dj long chapters1 pp4 #fjb1 #abmo4 ,dutch3-- #i4 ,het ,leven en ,bedryf van ,barlaam den ,heremit1 en ,josaphat ,koning van ,indien4 ,noo in ,nederduits vertaalt door ,f4 v4 ,h41 ,antwerp1 #aeic1 #abmo4 ,a new edition of this version appeared in #afgb4 ,this is a long and tedious prose version of the holy legend4 ,french3-- #h4 ,poem by ,,gui ,,de ,,cambray 7#abjj-abej74 ,edited by ,,hermann ,,zotenberg and ,,paul ,,meyer in the #8,bibliothek des ,literarischen ,vereins1' in ,stuttgart1 vol4 lxxv41 #ahfd4 ,they mention1 also 7pp4 #cah-cbe73-- #i4 ,la ,vie de ,seint ,josaphaz4 ,poem by ,,chardry4 ,edited by ,,john ,,koch1 ,heilbronn1 #ahgi1 who confirms the editors of ,no4 #h as to the following old ,french versions1 #aj-ae2 and further adduces ,no4 #aa;a4 #aj4 ,a third poem by an unknown author4 #aa4 ,a prose work by an unknown author--all three being of the #acth cent4 #aa;a4 ,another in ,,ms4 ,egerton1 #gde1 ,british ,museum4 #ab4 ,a poem in ,french of the fifteenth century1 based on the abstract in ,latin of ,no4 #d1 by ,,jacob ,,de ,,voragine4 #ac4 ,a ,provenal tale in prose1 containing only the story of ,josafat and the tales told by ,barlaam1 without the moralizations4 #ad4 ,a miracle play of about #adjj4 #ae4 ,another miracle play of about #adfj4 ,italian3-- #af4 ,vita di san ,giosafat convertito da ,barlaam4 ,by ,,geo4 ,,antonio ,,remondini4 ,published about #afjj1 at ,venezia and ,bassano1 #afmo4 ,there is a second edition of this1 also without date2 and a third1 published in ,modena in #agfh1 with illustrations4 #ag4 ,storia de' ,,ss4 ,barlaam e ,giosafatte4 ,by ,,bottari1 ,rome1 #agcd1 #hvo41 of which a second edition appeared in #ahaf4 #ah4 ,la santissima vita di ,santo ,josafat1 figluolo del ,re ,avenero1 ,re dell' ,india1 da che ei nacque per infino ch'ei mor4 ,a prose romance1 edited by ,,telesforo ,,bini from a ,,ms4 belonging to the ,commendatore ,francesco de ,rossi1 in pp4 #abd-aeb of a collection #8,rime e ,prose1' ,lucca1 #aheb1 #hvo4 #ai4 ,a prose ,vita da ,santo ,josafat4 ,in ,,ms4 ,add4 #ajijb of the ,british ,museum1 which ,paul ,mayer 7see ,no4 #h7 says begins exactly as ,no4 #ah1 but ends differently4 7,see ,koch1 ,no4 #i above1 p4 xiii47 #bj4 ,a ,rappresentatione di ,barlaam e ,josafat is mentioned by ,frederigo ,palermo in his #8,i manuscritti ,palatini de ,firenze1' #ahfj1 vol4 ii4 p4 #dja4 ,skandinavian3-- ,a full account of all the ,skandinavian versions is given in ,barlaam's ok ,josaphat's ,saga1 by ,c4 ,r4 ,,unger1 ,christiania1 #ahea1 #hvo4 ,spanish3-- ,honesta1 etc41 historia de la rara vida de los famosos y singulares sanctos ,barlaam1 etc4 ,by ,,baltasat ,,de ,,santa ,,cruz4 ,published in the ,spanish dialect used in the ,philippine ,islands at ,manila1 #afib4 ,a literal translation of ,billius 7,no4 #a74 ,english3-- ,in ,,horstmann',s #8,altenglische ,legenden1' ,paderborn1 #ahge1 an ,old ,english version of the legend is published from the ,bodleian ,,ms4 ,no4 #ggi4 ,there is another recension of the same poem in the ,harleian ,,ms4 ,no4 #daif4 ,both are of the fourteenth century2 and of the second there is another copy in the ,vernon ,,ms4 ,see further1 ,warton's #8,history of ,english ,poetry1' i4 #bga-bgi1 and ii4 #cj1 #eh1 #cjh4 ,horstmann has also published a ,middle ,english version in the #8,program of the ,sagan ,gymnasium1' #ahgg4 ,the ,history of the ,five ,wise ,philosophers2 or1 the ,wonderful ,relation of the ,life of ,jehoshaphat the ,hermit1 ,son of ,avenerian1 ,king of ,barma in ,india1 etc4 ,by ,n4 ,h4 7that is1 ,,nicholas ,,herick71 ,gent41 ,london1 #agaa1 pp4 #abh1 #abmo4 ,this is a prose romance1 and an abridged translation of the ,italian version of #afjj 7,no4 #af71 and contains only one fable 7at p4 #df7 of the ,nightingale and the ,fowler4 ,the work referred to on p4 xlvi1 under the title ,gesta ,romanorum1 a collection of tales with lengthy moralizations 7probably sermons71 was made in ,england about #acjj4 ,it soon passed to the ,continent1 and was repeatedly re-written in numerous ,,mss41 with additions and alterations4 ,three printed editions appeared between #adgb and #adge2 and one of these1 containing #aha stories1 is the source of the work now known under this title4 ,tale ,no4 #afh quotes ,barlaam4 ,the best edition of the ,latin version is by ,h4 ,,oesterley1 ,berlin1 #ahgb4 ,the last ,english translation is ,,hooper',s1 ,bohn's ,antiquarian ,library1 ,london1 #ahgg4 ,the ,early ,english versions have been edited by ,,sir ,f4 ,,madden2 and again1 in vol4 xxxiii4 of the ,extra ,series of the ,early ,english ,text ,society1 by ,s4 ,j4 ,h4 ,,herrtage4 ,the ,seven ,sages 7edited by ,,thomas ,,wright for the ,percy ,society1 #ahde7 also contains some ,buddhist tales4 ,,table ,,iv4 ,,comparison ,,of ,,the ,,cariy ,,pi,,aka ,,and ,,the ,j,,taka ,m,l4 #a4 ,akitte-cariya4 ,vygh-jtaka4 #b4 ,sakha-c4 ivi-j 7#h74 #c4 ,danajaya-c4 ,kulmsapii-j4 #d4 ,mah-sudassana-c4 reshthi-j 7#ba74 #e4 ,mah-govinda-c4 ,avisajyareshthi-j4 #f4 ,nimi-rja-c4 aa-j 7#aj74 #g4 ,canda-kumra-c4 ,agastya-j4 #h4 ,sivi-rja-c 7#b74 ,maitribala-j4 #i4 ,vessantara-c 7#i74 ,vivantara-j 7#i74 #aj4 ,sasa-paita-c 7#f74 ,yaja-j4 #aa4 ,slava-nga-c 7,j4 #gb74 ,sakra-j4 #ab4 ,bhuridatta-c4 ,brhmaa-j4 #ac4 ,campeyya-nga-c4 ,ummdayanti-j4 #ad4 ,cla-bodhi-c4 ,suparga-j4 #ae4 ,mhisa-rja-c 7#bg74 ,matsya-j 7#cj74 #af4 ,ruru-rja-c4 ,vartaka-potaka-j 7#bi74 #ag4 ,mtaga-c4 ,kacchapa-j4 #ah4 ,dhammdhamma-devaputta-c4 ,kumbha-j4 #ai4 ,jayadisa-c4 ,putra-j4 #bj4 ,sakhapla-c4 ,visa-j4 #ba4 ,yudajaya-c4 reshthi-j 7#d74 #bb4 ,somanassa-c4 ,buddhabodhi-j4 #bc4 ,ayoghara-c 7#cc74 ,hasa-j4 #bd4 ,bhisa-c4 ,mahbodhi-j4 #be4 ,soma-paita-c 7#cb74 ,mahkapi-j 7#bg1 #bh74 #bf4 ,temiya-c4 arabha-j4 #bg4 ,kapi-rja-c 7#be1 #bh74 ,ruru-j 7#af74 #bh4 ,saccahvaya-paita-c4 ,mahkapi-j 7#be1 #bg74 #bi4 ,vaaka-potaka-c 7#af74 ,kshnti-j4 #cj4 ,maccha-rja-c 7#ae74 ,brahma-j4 #ca4 ,kaha-dipyana-c4 ,hasti-j4 #cb4 ,sutasoma-c 7#be1 #cb74 ,sutasoma-j 7#be1 #cb74 #cc4 ,suvaa-sma-c4 ,ayogiha-j 7#bc74 #cd4 ,ekarja-c4 ,mahisha-j4 #ce4 ,mah-lomahasa-c 7,j4 #id74 atapatra-j4 ,for the above lists see ,feer1 #8,etude sur les ,jatakas1' p4 #eh2 ,gogerly1 ,journal of the ,ceylon ,branch of the ,royal ,asiatic ,society1 #ahec2 and ,fausbll1 #8,five ,jtakas1' p4 #ei2 and also above1 pp4 liii1 liv4 ,it will be seen that there are seven tales with identical1 and one or two more with similar titles1 in the two collections4 ,editions of these two works are very much required4 ,the ,cambridge ,university ,library possesses a ,,ms4 of the former1 with the various readings of several other ,,mss4 noted1 for me1 by ,dewa ,aranolis4 ,,table ,v4 ,,alphabetical ,,list ,,of ,j,,taka ,,stories ,,in ,,the ,,mah,,vastu4 ,arranged from ,cowell and ,eggeling's #8,catalogue of ,buddhist ,sanskrit ,,mss4 in the ,possession of the ,royal ,asiatic ,society 7,hodgson ,collection74' ,amarye karmrakdhtye jtaka4 ,arindama-j ,asthisenasya-j4 ,bhadravargikna-j4 ,campaka-ngarja-j4 ,godh-j4 ,hastin-j4 ,kka-j4 ,uruvilva-kyapdi-kyapna-j4 jnta-,kauinya-j4 ,kinnar-j47#a ,kicchapa-j4 ,kua-j4 ,majer-j4 ,markaa-j4 ,migarjo surpasya-j4 ,nalinye rjakumrye-j4 ,puyavanta-j4 ,prasya ,maitrya-putrasya-j4 ,rakshito-nma-ishi-j4 ishabasya-j4 akuntaka-j4 7,two with this title7 arakshepana-j4 arat-j4 ,srthuvhasya-j4 ir-j4 ir-prabhasya miga-rjasya-j4 yma-j4#ajg 7,car4 ,pi4 #cc47 ymaka-j4 ,triakunya nma-j4 ,upali gaga palna-j4 ,vnardhipa-j4 ,vara-j4 ,vijtvasya ,vaideha-rjo-j4 ,yaoda-j4 ,yosodharye hrapradna-j4 ,yosodharye vyaghrbhtya-j4 ,,table ,,vi4 ,,places ,,at ,,which ,,the ,,tales ,,were ,,told4 ,m4 ,lon ,feer has taken the trouble to count the number of times each of the following places is mentioned at the commencement of the ,commentary4 ,jetavana monastery #aj #daf ,svatthi #f ,vemana #di ,rjagaha #e #ee ,lahivanuyyna #a ,vesli #d ,kosambi #e av #c ,kuladaha #c ,kusa #b ,magadha #b ,dakkhigiri #a ,migadya #a ,mithila #a ,by the ,ganges #a ---- #did ,to which we may add from pp4 #abd-abh below-- ,kapilavatthu #d ---- #dih ---- ,,table ,,vii4 ,,the ,,bodisats4 ,at his request the ,rev4 ,spence ,handy's #8pait' made an analysis of the number of times in which the ,bodisat appears in the ,buddhist ,birth ,stories in each of the following characters3-- ,an ascetic #hc ,a king #he ,a tree god #dc ,a teacher #bf ,a courtier #bd ,a brhman #bd ,a king's son #bd ,a nobleman #bc ,a learned man #bb ,sakka #bj ,a monkey #ah ,a merchant #ac ,a man of property #ab ,a deer #aa ,a lion #aj ,a wild duck #h ,a snipe #f ,an elephant #f ,a cock #e ,a slave #e ,an eagle #e ,a horse #d ,a bull #d ,brahma #d ,a peacock #d ,a serpent #d ,a potter #c ,an outcast #c ,an iguana #c ,a fish #b ,an elephant driver #b ,a rat #b ,a jackal #b ,a crow #b ,a woodpecker #b ,a thief #b ,a pig #b ,a dog #a ,a curer of snake bites #a ,a gambler #a ,a mason #a ,a smith #a ,a devil dancer #a ,a student #a ,a silversmith #a ,a carpenter #a ,a water-fowl #a ,a frog #a ,a hare #a ,a kite #a ,a jungle cock #a ,a fairy #a ---- #ecj ---- ,,table ,,viii4 ,j,,takas ,,illustrated ,,in ,,bas-,,relief ,,on ,,the ,,ancient ,,monuments4 ,arranged from ,general ,cunningham's #8,stpa of ,bharhut4' ,no4 ,plate ,title inscribed on the stone4 ,title in the ,jtaka ,book4 #a4 xxv4 ,miga ,jkata4 ,nigrodha-miga ,jkata4#ajh #b4 xxv4 ,nga#aji ,jkata4 ,kakkaaka ,jkata4 #c4 xxv4 ,yava-majhakiya ,jtaka4 8#aaj #d4 xxv4 ,muga-pakhaya ,jkata4 ,muga-pakkha ,jkata4 #e4 xxvi4 ,lauwa ,jkata4 ,laukik ,jkata4 #f4 xxvi4 ,cha-dantiya ,jkata4 ,chad-danta ,jkata4 #g4 xxvi4 ,isi-sigiya ,jkata4 ,isa-siga ,jkata4 #h4 xxvi4787,yambumane-ayavesi ,jkata4 ,andha-bhta ,jkata4 #i4 xxvii4 8#aaa ,kuruga-miga ,jkata4 #aj4 xxvii4 ,hasa ,jkata4 ,nacca ,jkata4#aab #aa4 xxvii4 ,kinara ,jkata4 ,canda-kinnara ,jkata4#aac #ab4 xxvii4 8#aaa ,asadisa ,jkata4 #ac4 xxvii4 8#aaa ,jkata4 ,dasaratha ,jkata4 #ad4 xliii4 ,isi-migo ,jkata4 8#aad #ae4 xlvi4 ,uda ,jkata4 8#aad #af4 xlvi4 ,secha ,jkata4 ,dbhiya-makkaa4 #ag4 xlvii4 ,sujto gahuto ,jkata4 ,sujta ,jkata4 #ah4 xlvii4 ,biala ,jkata4 ,kukua ,jkata4 ,kukkua ,jkata4 #ai4 xlviii4 ,magh-deviya ,jkata4 ,makh-deva ,jkata4#aae #bj4 xlviii4 ,bhisa-haraniya ,jkata4 8#aad #ba4 xviii4 ,vitura-panakaya ,jkata4#aaf ,vidhra ,jkata4 #bb4 xxviii4 ,janako ,rja ,jkata4 ,janaka ,jkata4 ,sivala ,devi ,jkata4 ,there are numerous other scenes without titles1 and not yet identified in the ,jtaka ,book1 but which are almost certainly illustrative of ,jtaka ,stories2 and several scenes with titles illustrative of passages in the ,nidna ,kath of the ,jtaka ,book4 ,so1 for instance1 ,pl4 xvi4 fig4 #a is the worship in heaven of the ,buddha's ,head-dress1 whose reception into heaven is described below1 p4 #hf2 and the heavenly mansion1 the ,palace of ,glory1 is inscribed ,vejayanto ,psdo1 the origin of which name is explained below1 p4 #bhg4 ,plate xxviii4 has a scene entitled #8,bhagavato ,okkanti' 7,the ,descent of the ,blessed ,one71#aag in illustration of ,my ,devi's ,dream 7below1 pp4 #fb1 #fc72 and ,plate lvii4 is a representation of the ,presentation of the ,jetavana ,monastery 7below1 pp4 #acj-acc74 ,the identifications of ,nos4 #ab and #ac in the above list are very doubtful4 ,besides the above1 ,mr4 ,fergusson1 in his #8,tree and ,serpent ,worship1' has identified bas-reliefs on the ,sanchi ,tope in illustration of the ,sama and ,asadisa ,jtakas 7,pl4 xxxvi p4 #aha7 and of the ,vessantara ,jtaka 7,pl4 xxiv4 p4 #abe72 and there are other ,jtaka scenes on the ,sanchi ,tope not yet identified4 ,mr4 ,simpson also has been kind enough to show me drawings of bas-reliefs he discovered in ,afghanistn1 two of which ,i have been able to identify as illustrations of the ,sumedha ,jtaka 7below1 p4 #aa-ac71 and another as illustrative of the scene described below on pp4 #abe1 #abf4 ,,the ,,nid,,nakath ,,or ,,the ,,three ,,epochs4 vv4 #a-aa4 ,the ,apannaka and other ,births1 which in times gone by were recounted on various occasions by the great illustrious ,sage1 and in which during a long period our ,teacher and ,leader1 desirous of the salvation of mankind1 fulfilled the vast conditions of ,buddhahood1#aah were all collected together and added to the canon of ,scripture by those who made the recension of the ,scriptures1 and rehearsed by them under the name of ,,the ,j,,taka4 ,having bowed at the feet of the ,great ,sage1 the lord of the world1 by whom in innumerable existences#aai boundless benefits were conferred upon mankind1 and having paid reverence to the ,law1 and ascribed honour to the ,clergy1 the receptacle of all honour2 and having removed all dangers by the efficacy of that meritorious act of veneration and honour referring to the ,three ,gems1 ,i proceed to recite a ,commentary upon this ,jtaka1 illustrating as it does the infinite efficacy of the actions of great men--a commentary based upon the method of exposition current among the inmates of the ,great ,monastery4 ,and ,i do so at the personal request of the elder ,atthadassin1 who lives apart from the world and ever dwells with his fraternity1 and who desires the perpetuation of this chronicle of ,buddha2 and likewise of ,buddhamitta the tranquil and wise1 sprung from the race of ,mahimssaka1 skilled in the canons of interpretation2 and moreover of the monk ,buddhadeva of clear intellect4 ,may all good men lend me their favourable attention while ,i speak6#abj ,inasmuch as this comment on the ,jtaka1 if it be expounded after setting forth the three ,epochs1 the distant1 the middle1 and proximate1 will be clearly understood by those who hear it by being understood from the beginning1 therefore ,i will expound it after setting forth the three ,epochs4 ,accordingly from the very outset it will be well to determine the limits of these ,epochs4 ,now the narrative of the ,bodhisatta's existence1 from the time that at the feet of ,dpankara he formed a resolution to become a ,buddha to his rebirth in the ,tusita heaven after leaving the ,vessantara existence1 is called the ,distant ,epoch4 ,from his leaving the ,tusita heaven to his attainment of omniscience on the throne of ,knowledge1 the narrative is called the ,intermediate ,epoch4 ,and the ,proximate ,epoch is to be found in the various places in which he sojourned 7during his ministry on earth74 ,the following is ,,the ,,distant ,,epoch4 ,tradition tells us that four asankheyyas#aba and a hundred thousand cycles ago there was a city called ,amaravat4 ,in this city there dwelt a brahmin named ,sumedha1 of good family on both sides1 on the father's and the mother's side1 of pure conception for seven generations back1 by birth unreproached and respected1 a man comely1 well-favoured and amiable1 and endowed with remarkable beauty4 ,he followed his brahminical studies without engaging in any other pursuit4 ,his parents died while he was still young4 ,a minister of state1 who acted as steward of his property1 bringing forth the roll-book of his estate1 threw open the stores filled with gold and silver1 gems and pearls1 and other valuables1 and said1 8,so much1 young man1 belonged to your mother1 so much to your father1 so much to your grandparents and great-grandparents10 and pointing out to him the property inherited through seven generations1 he bade him guard it carefully4 ,the wise ,sumedha thought to himself1 8,after amassing all this wealth my parents and ancestors when they went to another world took not a farthing with them1 can it be right that ,i should make it an object to take my wealth with me when ,i go80 ,and informing the king of his intention1 he caused proclamation to be made#abb in the city1 gave largess to the people1 and embraced the ascetic life of a hermit4 ,to make this matter clear the ,,story ,,of ,,sumedha must here be related4 ,this story1 though given in full in the ,buddhavamsa1 from its being in a metrical form1 is not very easy to understand4 ,i will therefore relate it with sentences at intervals explaining the metrical construction4 ,four asankheyyas and a hundred thousand cycles ago there was a city called ,amaravat or ,amara1 resounding with the ten city cries1 concerning which it is said in ,buddhavamsa1 #ab4 ,four asankheyyas and a hundred thousand cycles ago ,a city there was called ,amara1 beautiful and pleasant1 ,resounding with the ten cries1 abounding in food and drink4#abc ,then follows a stanza of ,buddhavamsa1 enumerating some of these cries1 #ac4 ,the trumpeting of elephants1 the neighing of horses1 7the sound of7 drums1 trumpets1 and chariots1 ,and viands and drinks were cried1 with the invitation1 8,eat and drink40 ,it goes on to say1 #ad4 ,a city supplied with every requisite1 engaged in every sort of industry1 ,possessing the seven precious things1 thronged with dwellers of many races2 ,the abode of devout men1 like the prosperous city of the angels4 #ae4 ,in the city of ,amaravat dwelt a brahmin named ,sumedha1 ,whose hoard was many tens of millions1 blest with much wealth and store2 #af4 ,studious1 knowing the ,mantras1 versed in the three ,vedas1 ,master of the science of divination and of the traditions and observances of his caste4 ,now one day the wise ,sumedha1 having retired to the splendid upper apartment of his house1 seated himself cross-legged1 and fell a thinking4 8,oh6 wise man1#abd grievous is rebirth in a new existence1 and the dissolution of the body in each successive place where we are reborn4 ,i am subject to birth1 to decay1 to disease1 to death1--it is right1 being such1 that ,i should strive to attain the great deathless ,nirvna1 which is tranquil1 and free from birth1 and decay1 and sickness1 and grief and joy2 surely there must be a road that leads to ,nirvna and releases man from existence40 ,accordingly it is said1 #ag4 ,seated in seclusion1 ,i then thought as follows3 ,grievous is rebirth and the breaking up of the body4 #ah4 ,i am subject to birth1 to decay1 to disease1 ,therefore will ,i seek ,nirvna1 free from decay and death1 and secure4 #ai4 ,let me leave this perishable body1 this pestilent congregation of vapours1 ,and depart without desires and without wants4 #bj4 ,there is1 there must be a road1 it cannot but be3 ,i will seek this road1 that ,i may obtain release from existence4 ,further he reasoned thus1 8,for as in this world there is pleasure as the correlative of pain1 so where there is existence there must be its opposite the cessation of existence2 and as where there is heat there is also cold which neutralizes it1 so there must be a ,nirvna#abe that extinguishes 7the fires of7 lust and the other passions2 and as in opposition to a bad and evil condition there is a good and blameless one1 so where there is evil ,birth there must also be ,nirvna1 called the ,birthless1 because it puts an end to all rebirth40 ,therefore it is said1 #ba4 ,as where there is suffering there is also bliss1 ,so where there is existence we must look for non-existence4 #bb4 ,and as where there is heat there is also cold1 ,so where there is the threefold fire of passion extinction must be sought4 #bc4 ,and as coexistent with evil there is also good1 ,even so where there is birth#abf the cessation of birth should be sought4 ,again he reasoned thus1 8,just as a man who has fallen into a heap of filth1 if he beholds afar off a great pond covered with lotuses of five colours1 ought to seek that pond1 saying1 #8,by what way shall ,i arrive there8' but if he does not seek it the fault is not that of the pond2 even so where there is the lake of the great deathless ,nirvna for the washing of the defilement of sin1 if it is not sought it is not the fault of the lake4 ,and just as a man who is surrounded by robbers1 if when there is a way of escape he does not fly it is not the fault of the way but of the man2 even so when there is a blessed road loading to ,nirvna for the man who is encompassed and held fast by sin1 its not being sought is not the fault of the road but of the person4 ,and as a man who is oppressed with sickness1 there being a physician who can heal his disease1 if he does not get cured by going to the physician that is no fault of the physician2 even so if a man who is oppressed by the disease of sin seeks not a spiritual guide who is at hand and knows the road which puts an end to sin1 the fault lies with him and not with the sin-destroying teacher40 ,therefore it is said1 #bd4 ,as a man fallen among filth1 beholding a brimming lake1 ,if he seek not that lake1 the fault is not in the lake2 #be4 ,so when there exists a lake of ,nirvna that washes the stains of sin1 ,if a man seek not that lake1 the fault is not in the lake of ,nirvna4 #bf4 ,as a man beset with foes1 there being a way of escape1 ,if he flee not away1 the fault is not with the road2 #bg4 ,so when there is a way of bliss1 if a man beset with sin ,seek not that road1 the fault is not in the way of bliss4 #bh4 ,and as one who is diseased1 there being a physician at hand1 ,if he bid him not heal the disease1 the fault is not in the healer3 #bi4 ,so if a man who is sick and oppressed with the disease of sin ,seek not the spiritual teacher1 the fault is not in the teacher4 ,and again he argued1 8,as a man fond of gay clothing1 throwing off a corpse bound to his shoulders1 goes away rejoicing1 so must ,i1 throwing off this perishable body1 and freed from all desires1 enter the city of ,nirvna4 ,and as men and women depositing filth on a dungheap do not gather it in the fold or skirt of their garments1 but loathing it1 throw it away1 feeling no desire for it2 so shall ,i also cast off this perishable body without regret1 and enter the deathless city of ,nirvna4 ,and as seamen abandon without regret an unseaworthy ship and escape1 so will ,i also1 leaving this body1 which distils corruption from its nine festering apertures1 enter without regret the city of ,nirvna4 ,and as a man carrying various sorts of jewels1 and going on the same road with a band of robbers1 out of fear of losing his jewels withdraws from them and gains a safe road2 even so this impure body is like a jewel-plundering robber1 if ,i set my affections thereon the precious spiritual jewel of the sublime path of holiness will be lost to me1 therefore ought ,i to enter the city of ,nirvna1 forsaking this robber-like body40 ,therefore it is said1 #cj4 ,as a man might with loathing shake off a corpse bound upon his shoulders1 ,and depart secure1 independent1 master of himself2 #ca4 ,even so let me depart1 regretting nothing1 wanting nothing1 ,leaving this perishable body1 this collection of many foul vapours4 #cb4 ,and as men and women deposit filth upon a dungheap1 ,and depart regretting nothing1 wanting nothing1 #cc4 ,so will ,i depart1 leaving this body filled with foul vapours1 ,as one leaves a cesspool after depositing ordure there4 #cd4 ,and as the owners forsake the rotten bark that is shattered and leaking1 ,and depart without regret or longing1 #ce4 ,so shall ,i go1 leaving this body with its nine apertures ever running1 ,as its owners desert the broken ship4 #cf4 ,and as a man carrying wares1 walking with robbers1 ,seeing danger of losing his wares1 parts company with the robbers and gets him gone1 #cg4 ,even so is this body like a mighty robber1-- ,leaving it ,i will depart through fear of losing good4 ,having thus in nine similes pondered upon the advantages connected with retirement from the world1 the wise ,sumedha gave away at his own house1 as aforesaid1 an immense hoard of treasure to the indigent and wayfarers and sufferers1 and kept open house4 ,and renouncing all pleasures1 both material and sensual1 departing from the city of ,amara1 away from the world in ,himavanta he made himself a hermitage near the mountain called ,dhammaka1 and built a hut and a perambulation hall free from the five defects which are hindrances 7to meditation74 ,and with a view to obtain the power residing in the supernatural faculties1 which are characterized by the eight causal qualities described in the words beginning 8,with a mind thus tranquillised10#abg he embraced in that hermitage the ascetic life of a ,rishi1 casting off the cloak with its nine disadvantages1 and wearing the garment of bark with its twelve advantages4 ,and when he had thus given up the world1 forsaking this hut1 crowded with eight drawbacks1 he repaired to the foot of a tree with its ten advantages1 and rejecting all sorts of grain lived constantly upon wild fruits4 ,and strenuously exerting himself both in sitting and in standing and in walking1 within a week he became the possessor of the eight ,attainments1 and of the five ,supernatural ,faculties2 and so1 in accordance with his prayer1 he attained the might of supernatural knowledge4 ,therefore it is said1 #ch4 ,having pondered thus ,i gave many thousand millions of wealth ,to rich and poor1 and made my way to ,himavanta4 #ci4 ,not far from ,himavanta is the mountain called ,dhammaka1 ,here ,i made an excellent hermitage1 and built with care a leafy hut4 #dj4 ,there ,i built me a cloister1 free from five defects1 ,possessed of the eight good qualities1 and attained the strength of the supernatural ,faculties4 #da4 ,then ,i threw off the cloak possessed of the nine faults1 ,and put on the raiment of bark possessed of the twelve advantages4 #db4 ,i left the hut1 crowded with the eight drawbacks1 ,and went to the tree-foot possessed of ten advantages4#abh #dc4 ,wholly did ,i reject the grain that is sown and planted1 ,and partook of the constant fruits of the earth1 possessed of many advantages4 #dd4 ,then ,i strenuously strove1 in sitting1 in standing1 and in walking1 ,and within seven days attained the might of the ,faculties4#abi ,now while the hermit ,sumedha1 having thus attained the strength of supernatural knowledge1 was living in the bliss of the 7eight7 ,attainments1 the ,teacher ,dpankara appeared in the world4 ,at the moment of his conception1 of his birth1 of his attainment of ,buddhahood1 of his preaching his first discourse1 the whole universe of ten thousand worlds trembled1 shook and quaked1 and gave forth a mighty sound1 and the thirty-two prognostics showed themselves4 ,but the hermit ,sumedha1 living in the bliss of the ,attainments1 neither heard that sound nor beheld those signs4 ,therefore it is said1 #de4 ,thus when ,i had attained the consummation1 while ,i was subjected to the ,law1 ,the ,conqueror named ,dpankara1 chief of the universe1 appeared4 #df4 ,at his conception1 at his birth1 at his ,buddhahood1 at his preaching1 ,i saw not the four signs1 plunged in the blissful trance of meditation4 ,at that time ,dpankara ,buddha1 accompanied by a hundred thousand saints1 wandering his way from place to place1 reached the city of ,ramma1 and took up his residence in the great monastery of ,sudassana4 ,and the dwellers of the city of ,ramma heard it said1 8,dpankara1 lord of ascetics1 having attained supreme ,buddhaship1 and set on foot the supremacy of the ,law1 wandering his way from place to place1 has come to the town of ,ramma1 and dwells at the great monastery of ,sudassana40 ,and taking with them ghee and butter and other medicinal requisites and clothes and raiment1 and bearing perfumes and garlands and other offerings in their hands1 their minds bent towards the ,buddha1 the ,law1 and the ,clergy1 inclining towards them1 hanging upon them1 they approached the ,teacher and worshipped him1 and presenting the perfumes and other offerings1 sat down on one side4 ,and having heard his preaching of the ,law1 and invited him for the next day1 they rose from their seats and departed4 ,and on the next day1 having prepared almsgiving for the poor1 and having decked out the town1 they repaired the road by which the ,buddha was to come1 throwing earth in the places that were worn away by water and thereby levelling the surface1 and scattering sand that looked like strips of silver4 ,and they sprinkled fragrant roots and flowers1 and raised aloft flags and banners of many-coloured cloths1 and set up banana arches and rows of brimming jars4 ,then the hermit ,sumedha1 ascending from his hermitage1 and proceeding through the air till he was above those men1 and beholding the joyous multitude1 exclaimed1 8,what can be the reason80 and alighting stood on one side and questioned the people1 8,tell me1 why are you adorning this road80 ,therefore it is said1 #dg4 ,in the region of the border districts1 having invited the ,buddha1 ,with joyful hearts they are clearing the road by which he should come4 #dh4 ,and ,i at that time leaving my hermitage1 ,rustling my barken tunic1 departed through the air4 #di4 ,and seeing an excited multitude joyous and delighted1 ,descending from the air ,i straightway asked the men1 #ej4 ,the people is excited1 joyous and happy1 ,for whom is the road being cleared1 the path1 the way of his coming8 ,and the men replied1 8,lord ,sumedha1 dost thou not know8 ,dpankara ,buddha1 having attained supreme ,knowledge1 and set on foot the reign of the glorious ,law1 travelling from place to place1 has reached our town1 and dwells at the great monastery ,sudassana2 we have invited the ,blessed ,one1 and are making ready for the blessed ,buddha the road by which he is to come40 ,and the hermit ,sumedha thought1 8,the very sound of the word ,buddha is rarely met with in the world1 much more the actual appearance of a ,buddha2 it behoves me to join those men in clearing the road40 ,he said therefore to the men1 8,if you are clearing this road for the ,buddha1 assign to me a piece of ground1 ,i will clear the ground in company with you40 ,they consented1 saying1 8,it is well20 and perceiving the hermit ,sumedha to be possessed of supernatural power1 they fixed upon a swampy piece of ground1 and assigned it to him1 saying1 8,do thou prepare this spot40 ,sumedha1 his heart filled with joy of which the ,buddha was the cause1 thought within himself1 8,i am able to prepare this piece of ground by supernatural power1 but if so prepared it will give me no satisfaction2 this day it behoves me to perform menial duties20 and fetching earth he threw it upon the spot4 ,but ere the ground could be cleared by him1--with a train of a hundred thousand miracle-working saints endowed with the six supernatural faculties1 while angels offered celestial wreaths and perfumes1 while celestial hymns rang forth1 and men paid their homage with earthly perfumes and with flowers and other offerings1 ,dpankara endowed with the ten ,forces1 with all a ,buddha's transcendant majesty1 like a lion rousing himself to seek his prey on the ,vermilion plain1 came down into the road all decked and made ready for him4 ,then the hermit ,sumedha--as the ,buddha with unblenching eyes approached along the road prepared for him1 beholding that form endowed with the perfection of beauty1 adorned with the thirty-two characteristics of a great man1 and marked with the eighty minor beauties1 attended by a halo of a fathom's depth1 and sending forth in streams the six-hued ,buddha-rays1 linked in pairs of different colours1 and wreathed like the varied lightnings that flash in the gem-studded vault of heaven--exclaimed1 8,this day it behoves me to make sacrifice of my life for the ,buddha3 let not the ,blessed one walk in the mire--nay1 let him advance with his four hundred thousand saints trampling on my body as if walking upon a bridge of jewelled planks1 this deed will long be for my good and my happiness40 ,so saying1 he loosed his hair1 and spreading in the inky mire his hermit's skin mantle1 roll of matted hair and garment of bark1 he lay down in the mire like a bridge of jewelled planks4 ,therefore it is said1 #ea4 ,questioned by me they replied1 ,an incomparable ,buddha is born into the world1 ,the ,conqueror named ,dpankara1 lord of the universe1 ,for him the road is cleared1 the way1 the path of his coming4 #eb4 ,when ,i heard the name of ,buddha joy sprang up forthwith within me1 ,repeating1 a ,buddha1 a ,buddha6 ,i gave utterance to my joy4 #ec4 ,standing there ,i pondered1 joyful and excited1 ,here ,i will sow the seed1 may the happy moment not pass away4 #ed4 ,if you clear a path for the ,buddha1 assign to me a place1 ,i also will clear the road1 the way1 the path of his coming4 #ee4 ,then they gave me a piece of ground to clear the pathway2 ,then repeating within me1 a ,buddha1 a ,buddha6 ,i cleared the road4 #ef4 ,but ere my portion was cleared1 ,dpankara the great sage1 ,the ,conqueror1 entered the road with four hundred thousand saints like himself1 ,possessed of the six supernatural attributes1 pure from all taint of sin4 #eg4 ,on every side men rise to receive him1 many drums send forth their music1 ,men and angels overjoyed1 shout forth their applause4 #eh4 ,angels look upon men1 men upon angels1 ,and both with clasped hands upraised approach the great ,being4 #ei4 ,angels with celestial music1 men with earthly music1 ,both sending forth their strains approach the great ,being4 #fj4 ,angels floating in the air sprinkle down in all directions ,celestial ,erythrina flowers1 lotuses and coral flowers4 #fa4 ,men standing on the ground throw upwards in all directions ,champac and ,salala flowers1 ,cadamba and fragrant ,mesua1 ,punnaga1 and ,ketaka4 #fb4 ,then ,i loosed my hair1 and spreading in the mire ,bark robe and mantle of skin1 lay prone upon my face4 #fc4 ,let the ,buddha advance with his disciples1 treading upon me2 ,let him not tread in the mire1 it will be for my blessing4 ,and as he lay in the mire1 again beholding the ,buddha-majesty of ,dpankara ,buddha with his unblenching gaze1 he thought as follows3 8,were ,i willing1 ,i could enter the city of ,ramma as a novice in the priesthood1 after having destroyed all human passions2 but why should ,i disguise myself#acj to attain ,nirvna after the destruction of human passion8 ,let me rather1 like ,dpankara1 having risen to the supreme knowledge of the ,truth1 enable mankind to enter the ,ship of the ,truth and so carry them across the ,ocean of ,existence1 and when this is done afterwards attain ,nirvna2 this indeed it is right that ,i should do40 ,then having enumerated the eight conditions 7necessary to the attainment of ,buddhahood71 and having made the resolution to become ,buddha1 he laid himself down4 ,therefore it is said1 #fd4 ,as ,i lay upon the ground this was the thought of my heart1 ,if ,i wished it ,i might this day destroy within me all human passions4 #fe4 ,but why should ,i in disguise arrive at the knowledge of the ,truth8 ,i will attain omniscience and become a ,buddha1 and 7save7 men and angels4 #ff4 ,why should ,i cross the ocean resolute but alone8 ,i will attain omniscience1 and enable men and angels to cross4 #fg4 ,by this resolution of mine1 ,i a man of resolution ,will attain omniscience1 and save men and angels1 #fh4 ,cutting off the stream of transmigration1 annihilating the three forms of existence1 ,embarking in the ship of the ,truth1 ,i will carry across with me men and angels4#aca ,and the blessed ,dpankara having reached the spot stood close by the hermit ,sumedha's head4 ,and opening his eyes possessed of the five kinds of grace as one opens a jewelled window1 and beholding the hermit ,sumedha lying in the mire1 thought to himself1 8,this hermit who lies here has formed the resolution to be a ,buddha2 will his prayer be fulfilled or not80 ,and casting forward his prescient gaze into the future1 and considering1 he perceived that four asankheyyas and a hundred thousand cycles from that time he would become a ,buddha named ,gotama4 ,and standing there in the midst of the assembly he delivered this prophecy1 8,behold ye this austere hermit lying in the mire80 8,yes1 ,lord10 they answered4 8,this man lies here having made the resolution to become a ,buddha1 his prayer will be answered2 at the end of four asankheyyas and a hundred thousand cycles hence he will become a ,buddha named ,gotama1 and in that birth the city ,kapilavatthu will be his residence1 ,queen ,my will be his mother1 ,king ,suddhodana his father1 his chief disciple will be the thera ,upatissa1 his second disciple the thera ,kolita1 the ,buddha's servitor will be nanda1 his chief female disciple the nun ,khem1 the second the nun ,uppalavann4 ,when he attains to years of ripe knowledge1 having retired from the world and made the great exertion1 having received at the foot of a banyan-tree a meal of rice milk1 and partaken of it by the banks of the ,neranjar1 having ascended the throne of ,knowledge1 he will1 at the foot of an ,indian fig-tree1 attain ,supreme ,buddhahood4 ,therefore it is said1 #gj4 ,dpankara1 knower of all worlds1 receiver of offerings1 ,standing by that which pillowed my head1 spoke these words3 #ga4 ,see ye this austere hermit with his matted hair1 ,countless ages hence he will be a ,buddha in this world4 #gb4 ,lo1 the great ,being departing from pleasant ,kapila1 ,having fought the great fight1 performed all manner of austerities4 #gc4 ,having sat at the foot of the ,ajapla tree1 and there received rice pottage1 ,shall approach the ,neranjar river4 #gd4 ,having received the rice pottage on the banks of the ,neranjar1 the ,conqueror ,shall come by a fair road prepared for him to the foot of the ,bodhi-tree4 #ge4 ,then1 unrivalled and glorious1 reverentially saluting the throne of ,bodhi1 ,at the foot of an ,indian fig-tree he shall attain ,buddhahood4 #gf4 ,the mother that bears him shall be called ,my1 ,his father will be ,suddhodana1 he himself will be ,gotama4 #gg4 ,his chief disciples will be ,upatissa and ,kolita1 ,void of human passion1 freed from desire1 calm-minded and tranquil4 #gh4 ,the servitor nanda will attend upon the ,conqueror1 ,khem and ,uppalavann will be his chief female disciples1 #gi4 ,void of human passion1 freed from desire1 calm-minded and tranquil4 ,the sacred tree of this ,buddha is called ,assattha4 ,the hermit ,sumedha1 exclaiming1 8,my prayer1 it seems1 will be accomplished10 was filled with happiness4 ,the multitudes1 hearing the words of ,dpankara ,buddha1 were joyous and delighted1 exclaiming1 8,the hermit ,sumedha1 it seems1 is an embryo ,buddha1 the tender shoot that will grow up into a ,buddha40 ,for thus they thought1 8,as a man fording a river1 if he is unable to cross to the ford opposite him1 crosses to a ford lower down the stream1 even so we1 if under the dispensation of ,dpankara ,buddha we fail to attain the ,paths and their fruition1 yet when thou shalt become ,buddha we shall be enabled in thy presence to make the paths and their fruition our own10--and so they recorded their prayer 7for future sanctification74 ,and ,dpankara1 ,buddha also having praised the ,bodhisatta1 and made an offering to him of eight handfuls of flowers1 reverentially saluted him and departed4 ,and the ,arhats1 also1 four hundred thousand in number1 having made offerings to the ,bodhisatta of perfumes and garlands1 reverentially saluted him and departed4 ,and the angels and men having made the same offerings1 and bowed down to him1 went their way4 ,and the ,bodhisatta1 when all had retired1 rising from his seat and exclaiming1 8,i will investigate the ,perfections10 sat himself down cross-legged on a heap of flowers4 ,and as the ,bodhisatta sat thus1 the angels in all the ten thousand worlds assembling shouted applause4 8,venerable hermit ,sumedha10 they said1 8all the auguries which have manifested themselves when former ,bodhisattas seated themselves cross-legged1 saying1 #8,we will investigate the ,perfections1'--all these this day have appeared3 assuredly thou shalt become ,buddha4 ,this we know1 to whom these omens appear1 he surely will become ,buddha2 do thou make a strenuous effort and exert thyself40 ,with these words they lauded the ,bodhisatta with varied praises4 ,therefore it is said1 #hj4 ,hearing these words of the incomparable ,sage1 ,angels and men delighted1 exclaimed1 ,this is an embryo ,buddha4 #ha4 ,a great clamour arises1 men and angels in ten thousand worlds ,clap their hands1 and laugh1 and make obeisance with clasped hands4 #hb4 8,should we fail10 they say1 8of this ,buddha's dispensation1 ,yet in time to come we shall stand before him4 #hc4 ,as men crossing a river1 if they fail to reach the opposite ford1 ,gaining the lower ford cross the great river1 #hd4 ,even so we all1 if we lose this ,buddha1 ,in time to come shall stand before him40 #he4 ,the world-knowing ,dpankara1 the receiver of offerings1 ,having celebrated my meritorious act1 went his way4#acb #hf4 ,all the disciples of the ,buddha that were present saluted me with reverence1 ,men1 ,ngas1 and ,gandhabbas bowed down to me and departed4 #hg4 ,when the ,lord of the world with his following had passed beyond my sight1 ,then glad1 with gladsome heart1 ,i rose up from my seat4 #hh4 ,joyful ,i am with a great joy1 glad with a great gladness2 ,flooded with rapture then ,i seated myself cross-legged4 #hi4 ,and even as thus ,i sat ,i thought within myself1 ,i am subject to ecstatic meditation1 ,i have mastered the supernatural ,faculties4 #ij4 ,in a thousand worlds there are no sages that rival me1 ,unrivalled in miraculous powers ,i have reached this bliss4 #ia4 ,when thus they beheld me sitting1#acc the dwellers of ten thousand worlds ,raised a mighty shout1 ,surely thou shalt be a ,buddha6 #ib4 ,the omens#acd beheld in former ages when ,bodhisatta sat cross-legged1 ,the same are beheld this day4 #ic4 ,cold is dispelled and heat ceases1 ,this day these things are seen1--verily thou shalt be ,buddha4 #id4 ,a thousand worlds are stilled and silent1 ,so are they seen to-day1--verily thou shalt be ,buddha4 #ie4 ,the mighty winds blow not1 the rivers cease to flow1 ,these things are seen to-day1--verily thou shalt be ,buddha4 #if4 ,all flowers blossom on land and sea1 ,this day they all have bloomed1--verily thou shalt be ,buddha4 #ig4 ,all creepers and trees are laden with fruit1 ,this day they all bear fruit1--verily thou shalt be ,buddha4 #ih4 ,gems sparkle in earth and sky1 ,this day all gems do glitter1--verily thou shalt be ,buddha4 #ii4 ,music earthly and celestial sounds1 ,both these to-day send forth their strains1--verily thou shalt be ,buddha4 #ajj4 ,flowers of every hue rain down from the sky1 ,this day they are seen1--verily thou shalt be ,buddha4 #aja4 ,the mighty ocean bends itself1 ten thousand worlds are shaken1 ,this day they both send up their roar1--verily thou shalt be ,buddha4 #ajb4 ,in hell the fires of ten thousand worlds die out1 ,this day these fires are quenched1--verily thou shalt be ,buddha4 #ajc4 ,unclouded is the sun and all the stars are seen1 ,these things are seen to-day1--verily thou shalt be ,buddha4 #ajd4 ,though no water fell in rain1 vegetation burst forth from the earth1 ,this day vegetation springs from the earth1--verily thou shalt be ,buddha4 #aje4 ,the constellations are all aglow1 and the lunar mansions in the vault of heaven1 ,viskh is in conjunction with the moon1--verily thou shalt be ,buddha4 #ajf4 ,those creatures that dwell in holes and caves depart each from his lair1 ,this day these lairs are forsaken1--verily thou shalt be ,buddha4 #ajg4 ,there is no discontent among mortals1 but they are filled with contentment1 ,this day all are content1--verily thou shalt be ,buddha4 #ajh4 ,then diseases are dispelled and hunger ceases1 ,this day these things are seen1--verily thou shalt be ,buddha4 #aji4 ,then ,desire wastes away1 ,hate and ,folly perish1 ,this day all these are dispelled1--verily thou shalt be ,buddha4 #aaj4 ,no danger then comes near2 this day this thing is seen1 ,by this sign we know it1--verily thou shalt become ,buddha4 #aaa4 ,no dust flies abroad2 this day this thing is seen1 ,by this sign we know it1--verily thou shalt be ,buddha4 #aab4 ,all noisome odours flee away1 celestial fragrance breathes around1 ,such fragrance breathes this day1--verily thou shalt be ,buddha4 #aac4 ,all the angels are manifested1 the ,formless only excepted1 ,this day they all are seen1--verily thou shalt be ,buddha4 #aad4 ,all the hells become visible1 ,these all are seen this day1--verily thou shalt be ,buddha4 #aae4 ,then walls1 and doors1 and rocks are no impediment1 ,this day they have melted into air1#ace--verily thou shalt be ,buddha4 #aaf4 ,at that moment death and birth do not take place1 ,this day these things are seen1--verily thou shalt be ,buddha4 #aag4 ,do thou make a strenuous effort1 hold not back1 go forward1 ,this thing we know1--verily thou shalt be ,buddha4 ,and the ,bodhisatta1 having heard the words of ,dpankara ,buddha1 and of the angels in ten thousand worlds1 filled with immeasurable resolution1 thought thus within himself1 8,the ,buddhas are beings whose word cannot fail2 there is no deviation from truth in their speech4 ,for as the fall of a clod thrown into the air1 as the death of a mortal1 as the sunrise at dawn1 as a lion's roaring when he leaves his lair1 as the delivery of a woman with child1 as these things are sure and certain1--even so the word of the ,buddhas is sure and cannot fail1 verily ,i shall become a ,buddha40 ,therefore it is said1 #aah4 ,having heard the words of ,buddha and of the angels of ten thousand worlds1 ,glad1 joyous1 delighted1 ,i then thought thus within myself3 #aai4 ,the ,buddhas speak not doubtful words1 the ,conquerors speak not vain words1 ,there is no falsehood in the ,buddhas1--verily ,i shall become a ,buddha4 #abj4 ,as a clod cast into the air doth surely fall to the ground1 ,so the word of the glorious ,buddhas is sure and everlasting4 #aba4 ,as the death of all mortals is sure and constant1 ,so the word of the glorious ,buddhas is sure and everlasting4 #abb4 ,as the rising of the sun is certain when night has faded1 ,so the word of the glorious ,buddhas is sure and everlasting4 #abc4 ,as the roaring of a lion who has left his den is certain1 ,so the word of the glorious ,buddhas is sure and everlasting4 #abd4 ,as the delivery of women with child is certain1 ,so the word of the glorious ,buddhas is sure and everlasting4 ,and having thus made the resolution1 8,i shall surely become ,buddha10 with a view to investigating the conditions that constitute a ,buddha1 exclaiming1 8,where are the conditions that make the ,buddha1 are they found above or below1 in the principal or the minor directions80 investigating successively the principles of all things1 and beholding the first ,perfection of ,almsgiving1 practised and followed by former ,bodhisattas1 he thus admonished his own soul3 8,wise ,sumedha1 from this time forth thou must fulfil the perfection of ,almsgiving2 for as a water-jar overturned discharges the water so that none remains1 and cannot recover it1 even so if thou1 indifferent to wealth and fame1 and wife and child1 and goods great and small1 give away to all who come and ask everything that they require till nought remains1 thou shalt seat thyself at the foot of the tree of ,bodhi and become a ,buddha40 ,with these words he strenuously resolved to attain the first perfection of ,almsgiving4 ,therefore it is said1 #abe4 ,come1 ,i will search the ,buddha-making conditions1 this way and that1 ,above and below1 in all the ten directions1 as far as the principles of things extend4 #abf4 ,then1 as ,i made my search1 ,i beheld the first ,gift-perfection1 ,the high road followed by former sages4 #abg4 ,do thou strenuously taking it upon thyself advance ,to this first perfection of almsgiving1 if thou wilt attain ,buddhaship4 #abh4 ,as a brimming water-jar1 overturned by any one1 ,discharges entirely all the water1 and retains none within1 #abi4 ,even so1 when thou seest any that ask1 great1 small1 and middling1 ,do thou give away all in alms1 as the water-jar overthrown4 ,but considering further1 8,there must be beside this other conditions that make a ,buddha10 and beholding the second ,perfection of ,moral ,practice1 he thought thus1 8,o wise ,sumedha1 from this day forth mayest thou fulfil the perfection of ,morality2 for as the ,yak ox1 regardless of his life1 guards his bushy tail1 even so thou shalt become ,buddha1 if from this day forward regardless of thy life thou keepest the moral precepts40 ,and he strenuously resolved to attain the second perfection of ,moral ,practice4 ,therefore it is said1 #acj4 ,for the conditions of a ,buddha cannot be so few1 ,let me investigate the other conditions that bring ,buddhaship to maturity4 #aca4 ,then investigating ,i beheld the second ,perfection of ,morality ,practised and followed by former sages4 #acb4 ,this second one do thou strenuously undertake1 ,and reach the perfection of ,moral ,practice if thou wilt attain ,buddhahood4 #acc4 ,and as the ,yak cow1 when her tail has got entangled in anything1 ,then and there awaits death1 and will not injure her tail1#acf #acd4 ,so also do thou1 having fulfilled the moral precepts in the four stages1 ,ever guard the ,sla as the ,yak guards her tail4 ,but considering further1 8,these cannot be the only ,buddha-making conditions10 and beholding the third ,perfection of ,self-abnegation1 he thought thus1 8,o wise ,sumedha1 mayest thou henceforth fulfil the perfection of ,abnegation2 for as a man long the denizen of a prison feels no love for it1 but is discontented1 and wishes to live there no more1 even so do thou1 likening all births to a prison-house1 discontented with all births1 and anxious to get rid of them1 set thy face toward abnegation1 thus shalt thou become ,buddha40 ,and he strenuously made the resolution to attain the third perfection of ,self-abnegation4 ,therefore it is said1 #ace4 ,for the conditions that make a ,buddha cannot be so few1 ,i will investigate others1 the conditions that bring ,buddhaship to maturity4 #acf4 ,investigating then ,i beheld the third ,perfection of ,abnegation ,practised and followed by former sages4 #acg4 ,this third one do thou strenuously undertake1 ,and reach the perfection of abnegation1 if thou wilt attain ,buddhahood4 #ach4 ,as a man long a denizen of the house of bonds1 oppressed with suffering1 ,feels no pleasure therein1 but rather longs for release1 #aci4 ,even so do thou look upon all births as prison-houses1 ,set thy face toward self-abnegation1 to obtain release from ,existence4 ,but considering further1 8,these cannot be the only ,buddha-making conditions10 and beholding the fourth ,perfection of ,wisdom1 he thought thus1 8,o wise ,sumedha1 do thou from this day forth fulfil the perfection of ,wisdom1 avoiding no subject of knowledge1 great1 small1 or middling1#acg do thou approach all wise men and ask them questions2 for as the mendicant friar on his begging rounds1 avoiding none of the families1 great and small1 that he frequents1#ach and wandering for alms from place to place1 speedily gets food to support him1 even so shalt thou1 approaching all wise men1 and asking them questions1 become a ,buddha40 ,and he strenuously resolved to attain the fourth perfection of ,wisdom4 ,therefore it is said1 #adj4 ,for the conditions that make a ,buddha cannot be so few1 ,i will investigate the other conditions that bring ,buddhaship to maturity4 #ada4 ,investigating then ,i beheld the fourth ,perfection of ,wisdom ,practised and followed by former sages4 #adb4 ,this fourth do thou strenuously undertake1 ,and reach the perfection of wisdom1 if thou wilt attain ,buddhahood4 #adc4 ,and as a monk on his begging rounds avoids no families1 ,either small1 or great1 or middling1 and so obtains subsistence1 #add4 ,even so thou1 constantly questioning wise men1 ,and reaching the perfection of wisdom1 shalt attain supreme ,buddhaship4 ,but considering further1 8,these cannot be the only ,buddha-making conditions10 and seeing the fifth ,perfection of ,exertion1 he thought thus1 8,o wise ,sumedha1 do thou from this day forth fulfil the perfection of ,exertion4 ,as the lion1 the king of beasts1 in every action#aci strenuously exerts himself1 so if thou in all existences and in all thy acts art strenuous in exertion1 and not a laggard1 thou shalt become a ,buddha40 ,and he made a firm resolve to attain the fifth perfection of ,exertion4 ,therefore it is said1 #ade4 ,for the conditions of a ,buddha cannot be so few1 ,i will investigate the other conditions which bring ,buddhaship to maturity4 #adf4 ,investigating then ,i beheld the fifth ,perfection of ,exertion ,practised and followed by former sages4 #adg4 ,this fifth do thou strenuously undertake1 ,and reach the perfection of exertion1 if thou wilt attain ,buddhahood4 #adh4 ,as the lion1 king of beasts1 in lying1 standing and walking1 ,is no laggard1 but ever of resolute heart1 #adi4 ,even so do thou also in every existence strenuously exert thyself1 ,and reaching the perfection of exertion1 thou shalt attain the supreme ,buddhaship4 ,but considering further1 8,these cannot be the only ,buddha-making conditions10 and beholding the sixth ,perfection of ,patience1 he thought to himself1 8,o wise ,sumedha1 do thou from this time forth fulfil the perfection of ,longsuffering2 be thou patient in praise and in reproach4 ,and as when men throw things pure or foul upon the earth1 the earth does not feel either desire or repulsion towards them1 but suffers them1 endures them and acquiesces in them1 even so thou also1 if thou art patient in praise and reproach1 shalt become ,buddha40 ,and he strenuously resolved to attain the sixth perfection of ,longsuffering4 ,therefore it is said1 #aej4 ,for the conditions of a ,buddha cannot be so few1 ,i will seek other conditions also which bring about ,buddhaship4 #aea4 ,and seeking then ,i beheld the sixth ,perfection of ,longsuffering ,practised and followed by former ,buddhas4 #aeb4 ,having strenuously taken upon thee this sixth perfection1 ,then with unwavering mind thou shalt attain supreme ,buddhaship4 #aec4 ,and as the earth endures all that is thrown upon it1 ,whether things pure or impure1 and feels neither anger nor pity1 #aed4 ,even so enduring the praises and reproaches of all men1 ,going on to perfect longsuffering1 thou shalt attain supreme ,buddhaship4 ,but further considering1 8,these cannot be the only conditions that make a ,buddha10 and beholding the seventh ,perfection of ,truth1 he thought thus within himself1 8,o wise ,sumedha1 from this time forth do thou fulfil the perfection of ,truth2 though the thunderbolt descend upon thy head1 do thou never under the influence of desire and other passions utter a conscious lie1 for the sake of wealth or any other advantage4 ,and as the planet ,venus at all seasons pursues her own course1 nor ever goes on another course forsaking her own1 even so1 if thou forsake not truth and utter no lie1 thou shalt become ,buddha40 ,and he strenuously turned his mind to the seventh perfection of ,truth4 ,therefore it is said1 #aee4 ,for these are not all the conditions of a ,buddha1 ,i will seek other conditions which bring about ,buddhaship4 #aef4 ,seeking then ,i beheld the seventh ,perfection of ,truth ,practised and followed by former ,buddhas4 #aeg4 ,having strenuously taken upon thyself this seventh perfection1 ,then free from duplicity of speech thou shalt attain supreme ,buddhaship4 #aeh4 ,and as the planet ,venus1 balanced in all her times and seasons1 ,in the world of men and devas1 departs not from her path1 #aei4 ,even so do thou not depart from the course of truth1#adj ,advancing to the perfection of truth1 thou shalt attain supreme ,buddhaship4 ,but further considering1 8,these cannot be the only conditions that make a ,buddha10 and beholding the eighth ,perfection of ,resolution1 he thought thus within himself1 8,o wise ,sumedha1 do thou from this time forth fulfil the perfection of ,resolution2 whatsoever thou resolvest be thou unshaken in that resolution4 ,for as a mountain1 the wind beating upon it in all directions1 trembles not1 moves not1 but stands in its place1 even so thou1 if unswerving in thy resolution1 shalt become ,buddha40 ,and he strenuously resolved to attain the eighth perfection of ,resolution4 ,therefore it is said1 #afj4 ,for these are not all the conditions of a ,buddha1 ,i will seek out other conditions that bring about ,buddhaship4 #afa4 ,seeking then ,i beheld the eighth ,perfection of ,resolution ,practised and followed by former ,buddhas4 #afb4 ,do thou resolutely take upon thyself this eighth perfection1 ,then thou being immovable shalt attain supreme ,buddhaship4 #afc4 ,and as the rocky mountain1 immovable1 firmly based1 ,is unshaken by many winds1 and stands in its own place1 #afd4 ,even so do thou also remain ever immovable in resolution1 ,advancing to the perfection of resolution1 thou shalt attain supreme ,buddhaship4 ,but further considering1 8,these cannot be the only conditions that make a ,buddha10 and beholding the ninth ,perfection of ,good-will1 he thought thus within himself1 8,o wise ,sumedha1 do thou from this time forth fulfil the perfection of ,good-will1 mayest thou be of one mind towards friends and foes4 ,and as water fills with its refreshing coolness good men and bad alike1#ada even so1 if thou art of one mind in friendly feeling towards all mortals1 thou shalt become ,buddha40 ,and he strenuously resolved to attain the ninth perfection of ,good-will4 ,therefore it is said1 #afe4 ,for these are not all the conditions of a ,buddha1 ,i will seek out other conditions that bring about ,buddhaship4 #aff4 ,seeking ,i beheld the ninth ,perfection of ,good-will ,practised and followed by former ,buddhas4 #afg4 ,do thou1 taking resolutely upon thyself this ninth perfection1 ,become unrivalled in kindness1 if thou wilt become ,buddha4 #afh4 ,and as water fills with its coolness ,good men and bad alike1 and carries off all impurity1 #afi4 ,even so do thou look with friendship alike on the evil and the good1 ,advancing to the perfection of kindness1 thou shalt attain supreme ,buddhaship4 ,but further considering1 8,these cannot be the only conditions that make a ,buddha10 and beholding the tenth ,perfection of ,equanimity1 he thought thus within himself1 8,o wise ,sumedha1 from this time do thou fulfil the perfection of ,equanimity1 be thou of equal mind in prosperity and adversity4 ,and as the earth is indifferent when things pure or impure are cast upon it1 even so1 if thou art indifferent in prosperity and adversity1 thou shalt become ,buddha40 ,and he strenuously resolved to attain the tenth perfection of ,equanimity4 ,therefore it is said1 #agj4 ,for these cannot be all the conditions of a ,buddha1 ,i will seek other conditions that bring about ,buddhaship4 #aga4 ,seeking then ,i beheld the tenth ,perfection of ,equanimity ,practised and followed by former ,buddhas4 #agb4 ,if thou take resolutely upon thyself this tenth perfection1 ,becoming well-balanced and firm1 thou shalt attain supreme ,buddhaship4 #agc4 ,and as the earth is indifferent to pure and impure things cast upon her1 ,to both alike1 and is free from anger and favour1 #agd4 ,even so do thou ever be evenly-balanced in joy and grief1 ,advancing to the perfection of equanimity1 thou shalt attain supreme ,buddhaship4 ,then he thought1 8,these are the only conditions in this world that1 bringing ,buddhaship to perfection and constituting a ,buddha1 have to be fulfilled by ,bodhisattas2 beside the ten ,perfections there are no others4 ,and these ten ,perfections are neither in the heaven above nor in the earth below1 nor are they to be found in the east or the other quarters1 but reside in my heart of flesh40 ,having thus realized that the ,perfections were established in his heart1 having strenuously resolved to keep them all1 grasping them again and again1 he mastered them forwards and backwards2#adb taking them at the end he went backward to the beginning1 taking them at the beginning he placed them at the end1#adc taking them at the middle he carried them to the two ends1 taking them at both ends he carried them to the middle4 ,repeating1 8,the ,perfections are the sacrifice of limbs1 the ,lesser ,perfections are the sacrifice of property1 the ,unlimited ,perfections are the sacrifice of life10 he mastered them as the ,perfections1 the ,lesser ,perfections and the ,unlimited ,perfections1--like one who converts two kindred oils into one1#add or like one who1 using ,mount ,meru for his churning-rod1 churns the great ,cakkavla ocean4 ,and as he grasped again and again the ten ,perfections1 by the power of his piety this earth1 four nahutas and eight hundred thousand leagues in breadth1 like a bundle of reeds trodden by an elephant1 or a sugar-mill in motion1 uttering a mighty roar1 trembled1 shook and quaked1 and spun round like a potter's wheel or the wheel of an oil-mill4 ,therefore it is said1 #age4 ,these are all the conditions in the world that bring ,buddhaship to perfection3 ,beyond these are no others1 therein do thou stand fast4 #agf4 ,while he grasped these conditions natural and intrinsic1#ade ,by the power of his piety the earth of ten thousand worlds quaked4 #agg4 ,the earth sways and thunders like a sugar-mill at work1 ,like the wheel of an oil-mill so shakes the earth4 ,and while the earth was trembling the people of ,ramma1 unable to endure it1 like great ,sl-trees overthrown by the wind that blows at the end of a cycle1 fell swooning here and there1 while water-pots and other vessels1 revolving like a jar on a potter's wheel1 struck against each other and were dashed and ground to pieces4 ,the multitudes in fear and trembling approaching the ,teacher said1 8,tell us1 ,blessed one1 is this turmoil caused by dragons1 or is it caused by either demons1 or ogres1 or by celestial beings8--for this we know not1 but truly this whole multitude is grievously afflicted4 ,pray does this portend evil to the world or good8--tell us the cause of it40 ,the ,teacher hearing their words said1 8,fear not nor be troubled1 there is no danger to you from this4 ,the wise ,sumedha1 concerning whom ,i predicted this day1 #8,hereafter he will be a ,buddha named ,gotama1' is now mastering the ,perfections1 and while he masters them and turns them about1 by the power of his piety the whole ten thousand worlds with one accord quake and thunder10 ,therefore it is said1 #agh4 ,all the multitude that was there in attendance on the ,buddha1 ,trembling1 fell swooning there upon the ground4 #agi4 ,many thousands of water-pots and many hundred jars ,were crushed and pounded there and dashed against each other4 #ahj4 ,excited1 trembling1 terrified1 confused1 their sense disordered1 ,the multitudes assembling1 approached the ,buddha1 #aha4 ,say1 will it be good or evil to the world8 ,the whole world is afflicted1 ward off this 7danger71 thou ,omniscient ,one4 #ahb4 ,then the ,great ,sage ,dpankara enjoined upon them1 ,be confident1 be not afraid at this earthquaking3 #ahc4 ,he concerning whom ,i predicted this day1 ,he will be a ,buddha in this world1 ,the same is investigating the time-honoured ,conditions followed by the ,buddhas4 #ahd4 ,therefore while he is investigating fully these ,conditions1 the groundwork of a ,buddha1 ,the earth of ten thousand worlds is shaken in the world of men and of angels4 ,and the people hearing the ,buddha's words1 joyful and delighted1 taking with them garlands1 perfumes and unguents1 left the city of ,ramma1 and went to the ,bodhisatta4 ,and having offered their flowers and other presents1 and bowed to him and respectfully saluted him1 they returned to the city of ,ramma4 ,and the ,bodhisatta1 having made a strenuous exertion and resolve1 rose from the seat on which he sat4 ,therefore it is said1 #ahe4 ,having heard the ,buddha's word1 their minds were straightway calmed1 ,all of them approaching me again paid me their homage4 #ahf4 ,having taken upon me the ,perfections of a ,buddha1 having made firm my resolve1 ,having bowed to ,dpankara1 ,i rose from my seat4 ,and as the ,bodhisatta rose from his seat1 the angels in all the ten thousand worlds having assembled and offered him garlands and perfumes1 uttered these and other words of praise and blessing1 8,venerable hermit ,sumedha1 this day thou hast made a mighty resolve at the feet of ,dpankara ,buddha1 mayest thou fulfil it without let or hindrance3 fear not nor be dismayed1 may not the slightest sickness visit thy frame1 quickly exercise the ,perfections and attain supreme ,buddhaship4 ,as the flowering and fruit-bearing trees bring forth flowers and fruit in their season1 so do thou also1 not letting the right season pass by1 quickly reach the supreme knowledge of a ,buddha40 ,and thus having spoken1 they returned each one to his celestial home4 ,then the ,bodhisatta1 having received the homage of the angels1 made a strenuous exertion and resolve1 saying1 8,having fulfilled the ten ,perfections1 at the end of four asankheyyas and a hundred thousand cycles ,i shall become a ,buddha40 ,and rising into the air he returned to ,himavanta4 ,therefore it is said1 #ahg4 ,as he rose from his seat both angels and men ,sprinkle him with celestial and earthly flowers4 #ahh4 ,both angels and men pronounce their blessing1 ,a great prayer thou hast made1 mayest thou obtain it according to thy wish4 #ahi4 ,may all dangers be averted1 may every sickness vanish1 ,mayest thou have no hindrance1-- quickly reach the supreme knowledge of a ,buddha4 #aij4 ,as when the season is come the flowering trees do blossom1 ,even so do thou1 ,o mighty ,one1 blossom with the wisdom of a ,buddha4 #aia4 ,as all the ,buddhas have fulfilled the ten ,perfections1 ,even so do thou1 ,o mighty ,one1 fulfil the ten ,perfections4 #aib4 ,as all the ,buddhas are enlightened on the throne of knowledge1 ,even so do thou1 ,o mighty ,one1 receive enlightenment in the wisdom of a ,buddha4 #aic4 ,as all the ,buddhas have established the supremacy of the ,law1 ,even so do thou1 ,o mighty ,one1 establish the supremacy of the ,law4 #aid4 ,as the moon on the mid-day of the month shines in her purity1 ,even so do thou1 with thy mind at the full1 shine in ten thousand worlds4 #aie4 ,as the sun released by ,rhu glows fervently in his heat1 ,even so1 having redeemed mankind1 do thou shine in all thy majesty4 #aif4 ,as all the rivers find their way to the great ocean1 ,even so may the worlds of men and angels take refuge in thee4 #aig4 ,the ,bodhisatta extolled with these praises1 taking on himself the ten ,conditions1 ,commencing to fulfil these ,conditions1 entered the forest4 ,end of the ,story of ,sumedha4 ,and the people of the city of ,ramma1 having returned to the city1 kept open house to the priesthood with the ,buddha at their head4 ,the ,teacher having preached the ,law to them1 and established them in the three ,refuges and the other branches of the ,faith1 departing from the city of ,ramma1 living thereafter his allotted span of life1 having fulfilled all the duties of a ,buddha1 in due course attained ,nirvna in that element of annihilation in which no trace of existence remains4 ,on this subject all that need be said can be learnt from the narrative in the ,buddhavamsa1 for it is said in that work1 #aih4 ,then they1 having entertained the ,chief of the world with his clergy1 ,took refuge in the ,teacher ,dpankara4 #aii4 ,some the ,buddha established in the ,refuges1 ,some in the five ,precepts1 others in the ten4 #bjj4 ,to some he gives the privilege of priesthood1 the four glorious ,fruitions1 ,on some he bestows those peerless qualities the analytical ,knowledges4 #bja4 ,to some the ,lord of men grants the eight sublime ,acquisitions1 ,on some he bestows the three ,wisdoms and the six supernatural ,faculties4 #bjb4 ,in this order#adf the ,great ,sage exhorts the multitude4 ,therewith the commandment of the world's ,protector was spread wide abroad4 #bjc4 ,he of the mighty jaw1 of the broad shoulder1 ,dpankara by name1 ,procured the salvation of many men1 warded off from them future punishment4 #bjd4 ,beholding persons ripe for salvation1 reaching them in an instant1 ,even at a distance of four hundred thousand leagues1 the ,great ,sage awakened them 7to the knowledge of the truth74 #bje4 ,at the first conversion the ,buddha converted a thousand millions4 ,at the second the ,protector converted a hundred thousand4 #bjf4 ,when the ,buddha preached the truth in the angel world1 ,there took place a third conversion of nine hundred millions4 #bjg4 ,the ,teacher ,dpankara had three assemblies1 ,the first was a meeting of a million millions4 #bjh4 ,again when the ,conqueror went into seclusion at ,nrada ,kta1 ,a thousand million spotless ,arhats met together4 #bji4 ,when the ,mighty ,one dwelt on the lofty rock ,sudassana1 ,then the ,sage surrounded himself with nine hundred thousand millions4 #baj4 ,at that time ,i was an ascetic wearing matted hair1 a man of austere penances1 ,moving through the air1 accomplished in the five supernatural ,faculties4 #baa4 ,the 7simultaneous7 conversion of tens of thousands1 of twenties of thousands1 took place1 ,of ones and twos the conversions were beyond computation4#adg #bab4 ,then did the pure religion of ,dpankara ,buddha become widely spread1 ,known to many men prosperous and flourishing4 #bac4 ,four hundred thousand saints1 possessed of the six ,faculties1 endowed with miraculous powers1 ,ever attend upon ,dpankara1 knower of the three worlds4 #bad4 ,blameworthy are all they who at that time leave the human existence1 ,not having obtained final sanctity1 still imperfect in knowledge4 #bae4 ,the word of ,buddha shines in the world of men and angels1 made to blossom by saints such as these1 ,freed from human passion1 void of all taint 7of sin74 #baf4 ,the city of ,dpankara ,buddha was called ,rammavat1 ,the khattiya ,sumedha was his father1 ,sumedh his mother4 #bag4 ,sumangala and ,tissa were his chief disciples1 ,and ,sgata was the servitor of ,dpankara ,buddha4 #bah4 ,nand and ,sunand were his chief female disciples4 ,the ,bodhi-tree of this ,buddha is called the ,pipphali4#adh #bai4 ,eighty cubits in height the ,great ,saga ,dpankara ,shone conspicuous as a ,deodar pine1 or as a noble ,sl-tree in full bloom4 #bbj4 ,a hundred thousand years was the age of this ,great ,sage1 ,and so long as he was living on earth he brought many men to salvation4 #bba4 ,having made the ,truth to flourish1 having saved great multitudes of men1 ,having flamed like a mass of fire1 he died together with his disciples4 #bbb4 ,and all this power1 this glory1 there jewel-wheels on his feet1 ,all is wholly gone1--are not all existing things vanity6 #bbc4 ,after ,dpankara was the ,leader named ,kondaa1 ,of infinite power1 of boundless renown1 immeasurable1 unrivalled4 ,next to the ,dpankara ,buddha1 after the lapse of one asankheyya1 the ,teacher ,kondaa appeared4 ,he also had three assemblies of saints1 at the first assembly there were a million millions1 at the second ten thousand millions1 at the third nine hundred millions4 ,at that time the ,bodhisatta1 having been born as a universal monarch named ,vijitvin1 kept open house to the priesthood with the ,buddha at their head1 in number a million of millions4 ,the ,teacher having predicted of the ,bodhisatta1 8,he will become a ,buddha10 preached the ,law4 ,he having heard the ,teacher's preaching gave up his kingdom and became a ,buddhist monk4 ,having mastered the three ,treasuries1#adi having obtained the six supernatural ,faculties1 and having practised without failure the ecstatic meditation1 he was reborn in the ,brahma heavens4 ,the city of ,kondaa ,buddha was ,rammavat1 the khattiya ,sunanda was his father1 his mother was queen ,sujt1 ,bhadda and ,subhadda were his two chief disciples1 ,anuruddha was his servitor1 ,tiss and ,upatiss his chief female disciples1 his ,bodhi-tree was the ,slakalyni1 his body was eighty-eight cubits high1 and the duration of his life was a hundred thousand years4 ,after him1 at the end of one asankheyya1 in one and the same cycle four ,buddhas were born1 ,mangala1 ,sumana1 ,revata and ,sobhita4 ,mangala ,buddha had three assemblies of saints1 of these at the first there were a million million priests1 at the second ten thousand millions1 at the third nine hundred millions4 ,it is related that a step-brother of his1 prince nanda1 accompanied by an assembly of nine hundred millions1 went to the ,teacher to hear him preach the ,law4 ,the ,teacher gave a discourse dealing successively with his various doctrines1 and nanda and his whole retinue attained ,arhatship together with the analytical ,knowledges4 ,the ,teacher looking back upon the meritorious works done by these men of family in former existences1 and perceiving that they had merit to acquire the robe and bowl by miraculous means1 stretching forth his right hand exclaimed1 8,come1 priests40#aej ,then straightway all of them having become equipped with miraculously obtained robes and bowls1 and perfect in decorum1#aea as if they were elders of sixty years standing1 paid homage to the ,teacher and attended upon him4 ,this was his third assembly of saints4 ,and whereas with other ,buddhas a light shone from their bodies to the distance of eighty cubits on every side1 it was not so with this ,buddha1 but the light from his body permanently filled ten thousand worlds1 and trees1 earth1 mountains1 seas and all other things1 not excepting even pots and pans and such-like articles1 became as it were overspread with a film of gold4 ,the duration of his life was ninety thousand years1 and during the whole of this period the sun1 moon and other heavenly bodies could not shine by their own light1 and there was no distinction between night and day4 ,by day all living beings went about in the light of the ,buddha as if in the light of the sun1 and men ascertained the limits of night and day only by the flowers that blossomed in the evening and by the birds and other animals that uttered their cries in the morning4 ,if ,i am asked1 8,what1 do not other ,buddhas also possess this power80 ,i reply1 ,certainly they do1 for they might at will fill with their lustre ten thousand worlds or more4 ,but in accordance with a prayer made by him in a former existence1 the lustre of ,mangala ,buddha permanently filled ten thousand worlds1 just as the lustre of the others permanently extended to the distance of a fathom4#aeb ,the story is that when he was performing the duties of a ,bodhisatta1#aec being in an existence corresponding to the ,vessantara existence1#aed he dwelt with his wife and children on a mountain like the ,vanka mountain 7of the ,vessantara ,jtaka74 ,one day a demon named ,kharadthika1#aee hearing of the ,bodhisatta's inclination to giving1 approached him in the guise of a brahmin1 and asked the ,bodhisatta for his two children4 ,the ,bodhisatta1 exclaiming1 8,i give my children to the brahmin10 cheerfully and joyfully gave up both the children1 thereby causing the ocean-girt earth to quake4#aef ,the demon1 standing by the bench at the end of the cloistered walk1 while the ,bodhisatta looked on1 devoured the children like a bunch of roots4 ,not a particle of sorrow#aeg arose in the ,bodhisatta as he looked on the demon1 and saw his mouth as soon as he opened it disgorging streams of blood like flames of fire1 nay1 a great joy and satisfaction welled within him as he thought1 8,my gift was well given40 ,and he put up the prayer1 8,by the merit of this deed may rays of light one day issue from me in this very way40 ,in consequence of this prayer of his it was that the rays emitted from his body when he became ,buddha filled so vast a space4 ,there was also another deed done by him in a former existence4 ,it is related that1 when a ,bodhisatta1 having visited the relic shrine of a ,buddha1 he exclaimed1 8,i ought to sacrifice my life for this ,buddha10 and having wrapped round the whole of his body in the same way that torches are wrapped1 and having filled with clarified butter a golden vessel with jewelled wick-holders1 worth a hundred thousand pieces1 he lit therein a thousand wicks1 and having set fire to the whole of his body beginning with his head1 he spent the whole night in circumambulating the shrine4 ,and as he thus strove till dawn not the root of a hair of his head was even heated1 'twas as one enters the calyx of a lotus1 for the ,truth guards him who guards himself4 ,therefore has the ,blessed ,one said1 #bbd4 ,religion verily protects him who walks according thereto1 ,religion rightly followed brings happiness4 ,this blessing is then in rightly following the ,law1 ,the righteous man goes not to a state of punishment4 ,and through the merit of this work also the bodily lustre of this ,buddha constantly extended through ten thousand worlds4 ,at this time our ,bodhisatta1#aeh having been born as the brahmin ,suruci1 approached the ,teacher with the view of inviting him to his house1 and having heard his sweet discourse1 said1 8,lord1 take your meal with me to-morrow40 8,brahmin1 how many monks do you wish for80 8,nay but how many monks have you in your escort80 ,at that time was the ,teacher's first assembly1 and accordingly he replied1 8,a million millions40 8,lord1 bring them all with you and come and take your meal at my house40 ,the ,teacher consented4 ,the ,brahmin having invited them for the next day1 on his way home thought to himself1 8,i am perfectly well able to supply all these monks with broth and rice and clothes and such-like necessaries1 but how can there be room for them to sit down80 ,this thought of his caused the marble throne of the archangel ,indra1 three hundred and thirty-six thousand leagues away1 to become warm4#aei ,indra exclaiming1 8,who wishes to bring me down from my abode80 and looking down with the divine eye beheld the ,bodhisatta1 and said1 8,the brahmin ,suruci having invited the clergy with the ,buddha at their head is perplexed for room to seat them1 it behoves me also to go thither and obtain a share of his merit40 ,and having miraculously assumed the form of a carpenter1 axe in hand he appeared before the ,bodhisatta and said1 8,has any one got a job to be done for hire80 ,the ,bodhisatta seeing him said1 8,what sort of work can you do80 8,there's no art that ,i do not know2 any house or hall that anybody orders me to build1 ,i'll build it for him40 8,very well1 ,i've got a job to be done40 8,what is it1 sir80 8,i've invited a million million priests for to-morrow1 will you build a hall to seat them all80 8,i'll build one with pleasure if you've the means of paying me40 8,i have1 my good man40 8,very well1 ,i'll build it40 ,and he went and began looking out for a site4 ,there was a spot some fifty leagues in extent#afj as level as a kasina circle4#afa ,indra fixed his eyes upon it1 while he thought to himself1 8,let a hall made of the seven precious stones rise up over such and such an extent of ground40 ,immediately the edifice bursting through the ground rose up4 ,the golden pillars of this hall had silver capitals1#afb the silver pillars had golden capitals1 the gem pillars had coral capitals1 the coral pillars had gem capitals1 while those pillars which were made of all the seven precious stones had capitals of the same4 ,next he said1 8,let the hall have hanging wreaths of little bells at intervals10 and looked again4 ,the instant he looked a fringe of bells hung down1 whose musical tinkling1 as they were stirred by a gentle breeze1 was like a symphony of the five sorts of instruments1 or as when the heavenly choirs are going on4 ,he thought1 8,let there be hanging garlands of perfumes and flowers10 and there the garlands hung4 ,he thought1 8,let seats and benches for a million million monks rise up through the earth10 and straightway they appeared4 ,he thought1 8,let water vessels rise up at each corner of the building10 and the water vessels arose4 ,having by his miraculous power effected all this1 he went to the brahmin and said1 8,come1 sir1 look at your hall1 and pay me my wages40 ,the ,bodhisatta went and looked at the hall1 and as he looked his whole frame was thrilled in every part with fivefold joy4 ,and as he gazed on the hall he thought thus within himself1 8,this hall was not wrought by mortal hands1 but surely through my good intention1 my good action1 the palace of ,indra became hot1 and hence this hall must have been built by the archangel ,indra2 it is not right that in such a hall as this ,i should give alms for a single day1 ,i will give alms for a whole week40 ,for the gift of external goods1 however great1 cannot give satisfaction to the ,bodhisattas1 but the ,bodhisattas feel joy at their self-renunciation when they sever the crowned head1 put out the henna-anointed eyes1 cut out the heart and give it away4 ,for when our ,bodhisatta in the ,sivijtaka gave alms in the middle of his capital1 at the four gates of the city1 at a daily expenditure of five bushels of gold coins1 this liberality failed to arouse within him a feeling of satisfaction at his renunciation4 ,but on the other hand1 when the archangel ,indra came to him in the disguise of a brahmin1 and asked for his eyes1 then indeed1 as he took them out and gave them away1 laughter rose within him1 nor did his heart swerve a hair's breadth from its purpose4 ,and hence we see that as regards almsgiving the ,bodhisattas can have no satiety4 ,therefore this ,bodhisatta also thinking1 8,i ought to give alms for seven days to a million million priests10 seated them in that hall1 and for a week gave them the alms called gavapna4#afc ,men alone were not able to wait upon them1 but the angels themselves1 taking turns with men1 waited upon them4 ,a space of fifty leagues or more sufficed not to contain the monks1 yet they seated themselves each by his own supernatural power4 ,on the last day1 having caused the bowls of all the monks to be washed1 and filled them with butter clarified and unclarified1 honey and molasses1 for medicinal use1 he gave them back to them1 together with the three robes4 ,the robes and cloaks received by novices and ordained priests were worth a hundred thousand4 ,the ,teacher1 when he returned thanks1 considering1 8,this man has given such great alms1 who can he be80 and perceiving that at the end of two asankheyyas and four thousand cycles he would become a ,buddha named ,gotama1 addressing the ,bodhisatta1 made this prediction3 8,after the lapse of such and such a period thou shalt become a ,buddha named ,gotama40 ,the ,bodhisatta1 hearing the prediction1 thought1 8,it seems that ,i am to become a ,buddha1 what good can a householder's life do me8 ,i will give up the world10 and1 treating all this prosperity like so much drivel1 he received ordination at the hands of the ,teacher4 ,and having embraced the ascetic life and learnt the word of ,buddha1 and having attained the supernatural ,faculties and the ,attainments1 at the end of his life he was reborn in the ,brahma heavens4 ,the city of ,mangala ,buddha was called ,uttara1 his father was the khattiya ,uttara2 his mother was ,uttar1 ,sudeva and ,dhammasena were his two chief disciples1 ,plita was his servitor1 ,sval and ,asok his two chief female disciples4 ,the ,nga was his ,bodhi-tree1 his body was eighty-eight cubits high4 ,when his death took place1 after he had lived ninety thousand years1 at the same instant ten thousand worlds were involved in darkness1 and in all worlds there was a great cry and lamentation of men4 #bbe4 ,after ,kondaa the ,leader named ,mangala1 ,dispelling darkness in the world1 held aloft the torch of truth4 ,and after the ,buddha had died1 shrouding in darkness ten thousand worlds1 the ,teacher named ,sumana appeared4 ,he also had three great assemblies of saints1 at the first assembly the priests were a million millions1 at the second1 on the ,golden ,mountain1 ninety million of millions1 at the third eighty million of millions4 ,at this time the ,bodhisatta was the ,nga king ,atula1 mighty and powerful4 ,and he1 hearing that a ,buddha had appeared1 left the ,nga world1 accompanied by his assembled kinsmen1 and1 making offerings with celestial music to the ,buddha1 whose retinue was a million million of monks1 and having given great gifts1 bestowing upon each two garments of fine cloth1 he was established in the ,three ,refuges4 ,and this ,teacher also foretold of him1 8,one day he will be a ,buddha40 ,the city of this ,buddha was named ,khema1 ,sudatta was his father1 ,sirim his mother1 ,sarana and ,bhvitatta his chief disciples1 ,udena his servitor1 ,son and ,upason his chief female disciples4 ,the ,nga was his ,bodhi-tree1 his body was ninety cubits high1 and his age ninety thousand years4 #bbf4 ,after ,mangala came the ,leader named ,sumana1 ,in all things unequalled1 the best of all beings4 ,after him the ,teacher ,revata appeared4 ,he also had three assemblies of saints4 ,at the first assembly the priests were innumerable1 at the second there were a million millions1 so also at the third4 ,at that time the ,bodhisatta having been born as the brahmin ,atideva1 having heard the ,teacher's preaching1 was established in the ,three ,refuges4 ,and raising his clasped hands to his head1 having praised the ,teacher's abandonment of human passion1 presented him with a monk's upper robe4 ,and he also made the prediction1 8,thou wilt become a ,buddha40 ,now the city of this ,buddha was called ,sudhaavat1 his father was the khattiya ,vipula1 his mother ,vipul1 ,varua and ,brahmadeva his chief disciples1 ,sambhava his servitor1 ,bhadd and ,subhadd his chief female disciples1 and the ,nga-tree his ,bo-tree4 ,his body was eighty cubits high1 and his age sixty thousand years4 #bbg4 ,after ,sumana came the ,leader named ,revata1 ,the ,conqueror unequalled1 incomparable1 unmatched1 supreme4 ,after him appeared the ,teacher ,sobhita4 ,he also had three assemblies of saints2 at the first assembly a thousand million monks were present1 at the second nine hundred millions1 at the third eight hundred millions4 ,at that time the ,bodisat having been born as the brahman ,ajita1 and having heard the ,teacher's preaching1 was established in the ,three ,refuges1 and gave a great donation to the ,order of monks1 with the ,buddha at their head4 ,to this man also he prophesied1 saying1 8,thou shalt become a ,buddha40 ,sudhamma was the name of the city of this ,blessed ,one1 ,sudhamma the king was his father1 ,sudhamm his mother1 ,asama and ,sunetta his chief disciples1 ,anoma his servitor1 ,nakul and ,sujt his chief female disciples1 and the ,nga-tree his ,bo-tree2 his body was fifty-eight cubits high1 and his age ninety thousand years4 #bbh4 ,after ,revata came the ,leader named ,sobhita1 ,subdued and mild1 unequalled and unrivalled4 ,after him1 when an asakheyya had elapsed1 three ,buddhas were born in one kalpa--,anomadassin1 ,paduma1 and ,nrada4 ,anomadassin had three assemblies of saints2 at the first eight hundred thousand monks were present1 at the second seven1 at the third six4 ,at that time the ,bodisat was a ,yakkha chief1 mighty and powerful1 the lord of many millions of millions of yakkhas4 ,he1 hearing that a ,buddha had appeared1 came and gave a great donation to the ,order of monks1 with the ,buddha at their head4 ,and the ,teacher prophesied to him too1 saying1 8,hereafter thou shalt be a ,buddha40 ,the city of ,anomadassin the ,blessed ,one was called ,candavat1 ,yasava the king was his father1 ,yasodhar his mother1 ,nisabha and ,anoma his chief disciples1 ,varua his servitor1 ,sundar and ,suman his chief female disciples1 the ,arjuna-tree his ,bo-tree2 his body was fifty-eight cubits high1 his age a hundred thousand years4 #bbi4 ,after ,sobhita came the perfect ,buddha--the best of men-- ,anomadassin1 of infinite fame1 glorious1 difficult to surpass4 ,after him appeared the ,teacher named ,paduma4 ,he too had three assemblies of saints2 at the first assembly a million million monks were present1 at the second three hundred thousand1 at the third two hundred thousand of the monks who dwelt at a great grove in the uninhabited forest4 ,at that time1 whilst the ,tathgata was living in that grove1 the ,bodisat having been born as a lion1 saw the ,teacher plunged in ecstatic trance1 and with trustful heart made obeisance to him1 and walking round him with reverence1 experienced great joy1 and thrice uttered a mighty roar4 ,for seven days he laid not aside the bliss arising from the thought of the ,buddha1 but through joy and gladness1 seeking not after prey1 he kept in attendance there1 offering up his life4 ,when the ,teacher1 after seven days1 aroused himself from his trance1 he looked upon the lion and thought1 8,he will put trust in the ,order of monks and make obeisance to them2 let them draw near40 ,at that very moment the monks drew near1 and the lion put faith in the ,order4 ,the ,teacher1 knowing his thoughts1 prophesied1 saying1 8,hereafter he shall be a ,buddha40 ,now the city of ,paduma the ,blessed ,one was called ,champaka1 his father was ,paduma the king1 his mother ,asam1 ,sla and ,upasla were his chief disciples1 ,varua his servitor1 ,rm and ,uparm his chief female disciples1 the ,crimson-tree his ,bo-tree2 his body was fifty-eight cubits high1 and his age was a hundred thousand years4 #bcj4 ,after ,anomadassin came the perfect ,buddha1 the best of men1 ,paduma by name1 unequalled1 and without a rival4 ,after him appeared the ,teacher named ,nrada4 ,he also had three assemblies of saints2 at the first assembly a million million monks were present1 at the second ninety million million1 at the third eighty million million4 ,at that time the ,bodisat1 having taken the vows as a sage1 acquired the five kinds of ,wisdom and the eight sublime ,acquisitions1 and gave a great donation to the ,order1 with the ,buddha at their head1 making an offering of red sandal wood4 ,and to him also he prophesied1 8,hereafter thou shalt be a ,buddha40 ,the city of this ,blessed ,one was called ,dhaavati1 his father was ,sumedha the warrior1 his mother ,anom1 ,bhaddasla and ,jetamitta his chief disciples1 ,vseha his servitor1 ,uttar and ,paggu his chief female disciples1 the great ,crimson-tree was his ,bo-tree2 his body was eighty-eight cubits high1 and his age was ninety thousand years4 #bca4 ,after ,paduma came the perfect ,buddha1 the best of men1 ,nrada by name1 unequalled1 and without a rival4 ,after ,nrada the ,buddha1 a hundred thousand world-cycles ago there appeared in one kalpa only one ,buddha called ,padumuttara4 ,he also had three assemblies of saints2 at the first a million million monks were present1 at the second1 on the ,vebhra ,mountain1 nine hundred thousand million1 at the third eight hundred thousand million4 ,at that time the ,bodisat1 born as the ,mahratta of the name of ,jaila1 gave an offering of robes to the ,order1 with the ,buddha at their head4 ,and to him also he announced1 8,hereafter thou shalt be a ,buddha40 ,and at the time of ,padumuttara the ,blessed ,one there were no infidels1 but all1 men and angels1 took refuge in the ,buddha4 ,his city was called ,hasavat1 his father was nanda the warrior1 his mother ,sujt1 ,devala and ,sujta his chief disciples1 ,sumana his servitor1 ,amit and ,asam his chief female disciples1 the ,sla-tree his ,bo-tree2 his body was eighty-eight cubits high1 the light from his body extended twelve leagues1 and his age was a hundred thousand years4 #bcb4 ,after ,nrada came the perfect ,buddha1 the best of men1 ,padumuttara by name1 the ,conqueror unshaken1 like the sea4 ,after him1 when thirty thousand world-cycles had elapsed1 two ,buddhas1 ,sumedha and ,sujta1 were born in one kalpa4 ,sumedha also had three assemblies of his saints2 at the first assembly1 in the city ,sudassana1 a thousand million sinless ones were present1 at the second nine hundred1 at the third eight hundred4 ,at that time the ,bodisat1 born as the brahman youth named ,uttara1 lavished eight hundred millions of money he had saved in giving a great donation to the ,order1 with the ,buddha at their head4 ,and he then listened to the ,law1 and accepted the ,refuges1 and abandoned his home1 and took the vows4 ,and to him also the ,buddha prophesied1 saying1 8,hereafter thou shalt be a ,buddha40 ,the city of ,sumedha the ,blessed ,one was called ,sudassana1 ,sudatta the king was his father1 ,sudatt his mother1 ,sarana and ,sabbakma his two chief disciples1 ,sgara his servitor1 ,rm and ,surm his two chief female disciples1 the great ,champaka-tree his ,bo-tree2 his body was eighty-eight cubits high1 and his age was ninety thousand years4 #bcc4 ,after ,padumuttara came the ,leader named ,sumedha1 ,the ,sage hard to equal1 brilliant in glory1 supreme in all the world4 ,after him appeared the ,teacher ,sujta4 ,he also had three assemblies of his saints2 at the first assembly sixty thousand monks were present1 at the second fifty1 at the third forty4 ,at that time the ,bodisat was a universal monarch2 and hearing that a ,buddha was born he went to him and heard the ,law1 and gave to the ,order1 with the ,buddha at their head1 his kingdom of the four continents with its seven treasures1 and took the vows under the ,teacher4 ,all the dwellers in the land1 taking advantage of the birth of a ,buddha in their midst1 did duty as servants in the monasteries1 and continually gave great donations to the ,order1 with the ,buddha at their head4 ,and to him also the ,teacher prophesied4 ,the city of this ,blessed ,one was called ,sumangala1 ,uggata the king was his father1 ,pabhvat his mother1 ,sudassana and ,deva his chief disciples1 ,nrada his servitor1 and ,ng and ,ngasaml his chief female disciples1 and the great ,bambu-tree his ,bo-tree2 this tree1 they say1 had smaller hollows and thicker wood than ordinary bambus have1#afd and in its mighty upper branches it was as brilliant as a bunch of peacocks' tails4 ,the body of this ,blessed ,one was fifty cubits high1 and his age was ninety thousand years4 #bcd4 ,in that age1 the ,maakalpa1 appeared the ,leader ,sujta1 ,mighty jawed and grandly framed1 whose measure none can take1 and hard to equal4 ,after him1 when eighteen hundred world-cycles had elapsed1 three ,buddhas1 ,piyadassin1 ,atthadassin1 and ,dhammadassin1 were born in one kalpa4 ,piyadassin also had three assemblies of his saints2 at the first a million million monks were present1 at the second nine hundred million1 at the third eight hundred million4 ,at that time the ,bodisat1 as a young brahman called ,kassapa1 who had thoroughly learnt the three ,vedas1 listened to the ,teacher's preaching of the ,law1 and built a monastery at a cost of a million million1 and stood firm in the ,refuges and the ,precepts4 ,and to him the ,teacher prophesied1 saying1 8,after the lapse of eighteen hundred kalpas thou shalt become a ,buddha40 ,the city of this ,blessed ,one was called ,anoma1 his father was ,sudinna the king1 his mother ,cand1 ,plita and ,sabbadassin his chief disciples1 ,sobhita his servitor1 ,sujt and ,dhammadinn his chief female disciples1 and the ,priyagu-tree his ,bo-tree4 ,his body was eighty cubits high1 and his age ninety thousand years4 #bce4 ,after ,sujta came ,piyadassin1 ,leader of the world1 ,self-taught1 hard to match1 unequalled1 of great glory4 ,after him appeared the ,teacher called ,atthadassin4 ,he too had three assemblies of his saints2 at the first nine million eight hundred thousand monks were present1 at the second eight million eight hundred thousand1 and the same number at the third4 ,at that time the ,bodisat1 as the mighty ascetic ,susima1 brought from heaven the sunshade of ,mandrava flowers1 and offered it to the ,teacher1 who prophesied also to him4 ,the city of this ,blessed ,one was called ,sobhita1 ,sgara the king was his father1 ,sudassan his mother1 ,santa and ,apasanta his chief disciples1 ,abhaya his servitor1 ,dhamm and ,sudhamm his chief female disciples1 and the ,champaka his ,bo-tree4 ,his body was eighty cubits high1 the glory from his body always extended over a league1 and his age was a hundred thousand years4 #bcf4 ,in the same ,maakalpa ,atthadassin1 best of men1 ,dispelled the thick darkness1 and attained supreme ,enlightenment4 ,after him appeared the ,teacher named ,dhammadassin4 ,he too had three assemblies of his saints2 at the first a thousand million monks were present1 at the second seven hundred millions1 at the third eight hundred millions4 ,at that time the ,bodisat1 as ,sakka the king of the gods1 made an offering of sweet-smelling flowers from heaven1 and heavenly music4 ,and to him too the ,teacher prophesied4 ,the city of this ,blessed ,one was called ,saraa1 his father was ,saraa the king1 his mother ,sunand1 ,paduma and ,phussadeva his chief disciples1 ,sunetta his servitor1 ,khem and ,sabbanm his chief female disciples1 and the red ,kuravaka-tree 7called also ,bimbijla7 his ,bo-tree4 ,his body was eighty cubits high1 and his age a hundred thousand years4 #bcg4 ,in the same ,maakalpa the far-famed ,dhammadassin ,dispelled the thick darkness1 illumined earth and heaven4 ,after him1 ninety-four world-cycles ago1 only one ,buddha1 by name ,siddhattha1 appeared in one kalpa4 ,of his disciples too there were three assemblies2 at the first assembly a million million monks were present1 at the second nine hundred millions1 at the third eight hundred millions4 ,at that time the ,bodisat1 as the ascetic ,mangala of great glory and gifted with the powers derived from the ,higher ,wisdom1 brought a great jambu fruit and presented it to the ,tathgata4 ,the ,teacher1 having eaten the fruit1 prophesied to the ,bodisat1 saying1 8,ninety-four kalpas hence thou shalt become a ,buddha40 ,the city of this ,blessed ,one was called ,vebhra1 ,jayasena the king was his father1 ,suphass his mother1 ,sambala and ,sumitta his chief disciples1 ,revata his servitor1 ,sval and ,surm his chief female disciples1 and the ,kanikra-tree his ,bo-tree4 ,his body was sixty cubits high1 and his age a hundred thousand years4 #bch4 ,after ,dhammadassin1 the ,leader named ,siddhattha ,rose like the sun1 bringing all darkness to an end4 ,after him1 ninety-two world-cycles ago1 two ,buddhas1 ,tissa and ,phussa by name1 were born in one kalpa4 ,tissa the ,blessed ,one had three assemblies of his saints2 at the first a thousand millions of monks were present1 at the second nine hundred millions1 at the third eight hundred millions4 ,at that time the ,bodisat was born as the wealthy and famous warrior-chief ,sujta4 ,when he had taken the vows and acquired the wonderful powers of a rishi1 he heard that a ,buddha had been born2 and taking a heaven-grown ,mandrava lotus1 and flowers of the ,pricchattaka-tree 7which grows in ,indra's heaven71 he offered them to the ,tathgata as he walked in the midst of his disciples1 and he spread an awning of flowers in the sky4 ,to him1 too1 the ,teacher prophesied1 saying1 8,ninety-two kalpas hence thou shalt become a ,buddha40 ,the city of this ,blessed ,one was called ,khema1 ,janasandha the warrior-chief was his father1 ,padum his mother1 the god ,brahm and ,udaya his chief disciples1 ,sambhava his servitor1 ,phuss and ,sudatt his chief female disciples1 and the ,asana-tree his ,bo-tree4 ,his body was sixty cubits high1 and his age a hundred thousand years4 #bci4 ,after ,siddhattha1 ,tissa1 the unequalled and unrivalled1 ,of infinite virtue and glory1 was the chief ,guide of the world4 ,after him appeared the ,teacher named ,phussa4 ,he too had three assemblies of his saints2 at the first assembly six million monks were present1 at the second five1 at the third three million two hundred thousand4 ,at that time the ,bodisat1 born as the warrior-chief ,vijitav1 laid aside his kingdom1 and1 taking the vows under the ,teacher1 learnt the three ,piakas1 and preached the ,law to the people1 and fulfilled the ,perfection of ,morality4#afe ,and the ,buddha prophesied to him in the same manner4 ,the city of this ,blessed ,one was called ,ksi 7,benares71 ,jayasena the king was his father1 ,sirim his mother1 ,surakkhita and ,dhammasena his chief disciples1 ,sabhiya his servitor1 ,cl and ,upacl his chief female disciples1 and the malaka-tree his ,bo-tree4 ,his body was fifty-eight cubits high1 and his age ninety thousand years4 #bdj4 ,in the same ,maakalpa ,phussa was the ,teacher supreme1 ,unequalled1 unrivalled1 the chief ,guide of the world4 ,after him1 ninety world-cycles ago1 appeared the ,blessed ,one named ,vipassin4 ,he too had three assemblies of his saints2 at the first assembly six million eight hundred thousand monks were present2 in the second one hundred thousand1 in the third eighty thousand4 ,at that time the ,bodisat1 born as the mighty and powerful snake king ,atula1 gave to the ,blessed ,one a golden chair1 inlaid with the seven kinds of gems4 ,to him also he prophesied1 saying1 8,ninety-one world-cycles hence thou shalt become a ,buddha40 ,the city of this ,blessed ,one was called ,bandhumat1 ,bandhum the king was his father1 ,bandhumat his mother1 ,khandha and ,tissa his chief disciples1 ,asoka his servitor1 ,cand and ,candamitt his chief female disciples1 and the ,bignonia 7or ,pali-tree7 his ,bo-tree4 ,his body was eighty cubits high1 the effulgence from his body always reached a hundred leagues1 and his age was a hundred thousand years4 #bda4 ,alter ,phussa1 the ,supreme ,buddha1 the best of men1 ,vipassin by name1 the far-seeing1 appeared in the world4 ,after him1 thirty-one world-cycles ago1 there were two ,buddhas1 called ,sikhin and ,vessabh4 ,sikhin too had three assemblies of his saints2 at the first assembly a hundred thousand monks were present1 at the second eighty thousand1 at the third seventy4 ,at that time the ,bodisat1 born as king ,arindama1 gave a great donation of robes and other things to the ,order with the ,buddha at their head1 and offered also a superb elephant1 decked with the seven gems and provided with all things suitable4 ,to him too he prophesied1 saying1 8,thirty-one world-cycles hence thou shalt become a ,buddha40 ,the city of that ,blessed ,one was called ,aruavat1 ,arua the warrior-chief was his father1 ,pabhvat his mother1 ,abhibh and ,sambhava his chief disciples1 ,khemakura his servitor1 ,makhel and ,padum his chief female disciples1 and the ,puarka-tree his ,bo-tree4 ,his body was thirty-seven cubits high1 the effulgence from his body reached three leagues1 and his age was thirty-seven thousand years4 #bdb4 ,after ,vipassin came the ,supreme ,buddha1 the best of men1 ,sikhin by name1 the ,conqueror1 unequalled and unrivalled4 ,after him appeared the ,teacher named ,vessabh4 ,he also had three assemblies of his saints2 at the first eight million priests were present1 at the second seven1 at the third six4 ,at that time the ,bodisat1 born as the king ,sudassana1 gave a great donation of robes and other things to the ,order1 with the ,buddha at their head4 ,and taking the vows at his hands1 he became righteous in conduct1 and found great joy in meditating on the ,buddha4 ,to him too the ,blessed ,one prophesied1 saying1 8,thirty-one world-cycles hence thou shalt be a ,buddha40 ,the city of this ,blessed ,one was called ,anopama1 ,suppatta the king was his father1 ,yasavat his mother1 ,soa and ,uttara his chief disciples1 ,upasanta his servitor1 ,dm and ,suml his chief female disciples1 and the ,sal-tree his ,bo-tree4 ,his body was sixty cubits high1 and his age sixty thousand years4 #bdc4 ,in the same ,maakalpa1 the ,conqueror named ,vessabh1 ,unequalled and unrivalled1 appeared in the world4 ,after him1 in this world-cycle1 four ,buddhas have appeared--,kakusandha1 ,kogamana1 ,kassapa1 and our ,buddha4 ,kakusandha the ,blessed ,one had one assembly1 at which forty thousand monks were present4 ,at that time the ,bodisat1 as ,kshema the king1 gave a great donation1 including robes and bowls1 to the ,order1 with the ,buddha at their head1 and having given also collyriums and drugs1 he listened to the ,law preached by the ,teacher1 and took the vows4 ,and to him also the ,buddha prophesied4 ,the city of ,kakusandha the ,blessed ,one was called ,khema1 ,aggidatta the ,brhman was his father1 ,viskh the ,brahman woman his mother1 ,vidhura and ,sanjva his chief disciples1 ,buddhija his servitor1 ,sm and ,campak his chief female disciples1 and the great ,sirsa-tree his ,bo-tree4 ,his body was forty cubits high1 and his age forty thousand years4 #bdd4 ,after ,vessabh came the perfect ,buddha1 the best of men1 ,kakusandha by name1 infinite and hard to equal4 ,after him appeared the ,teacher ,kogamana4 ,of his disciples too there was one assembly1 at which thirty thousand monks were present4 ,at that time the ,bodisat1 as ,pabbata the king1 went1 surrounded by his ministers1 to the ,teacher1 and listened to the preaching of the ,law4 ,and having given an invitation to the ,order1 with the ,buddha at their head1 he kept up a great donation1 giving cloths of silk1 and of fine texture1 and woven with gold4 ,and he took the vows from the ,teacher's hands4 ,and to him too the ,buddha prophesied4 ,the city of this ,blessed ,one was called ,sobhavat1 ,yaadatta the ,brahman was his father1 ,uttar the ,brahman woman his mother1 ,bhiyyosa and ,uttara his chief disciples1 ,sotthija his servitor1 ,samudd and ,uttar his chief female disciples1 and the ,udumbara-tree his ,bo-tree4 ,his body was twenty cubits high1 and his age was thirty thousand years4 #bde4 ,after ,kakusandha came the ,perfect ,buddha1 the best of men1 ,kogamana by name1 ,conqueror1 chief of the world1 supreme among men4 ,after him the ,teacher named ,kassapa appeared in the world4 ,of his disciples too there was one assembly1 at which twenty thousand monks were present4 ,at that time the ,bodisat1 as the ,brahman youth ,jotipla1 accomplished in the three ,vedas1 was well known on earth and in heaven as the friend of the potter ,ghakra4 ,going with him to the ,teacher and hearing the ,law1 he took the vows2 and zealously learning the three ,piakas1 he glorified1 by faithfulness in duty and in works of supererogation1 the religion of the ,buddhas4 ,and to him too the ,buddha prophesied4 ,the birthplace of the ,blessed ,one was called ,benres1 ,brahma-datta the brahman was his father1 ,dhanavat of the brahman caste his mother1 ,tissa and ,bhradvja his chief disciples1 ,sabbamitta his servitor1 ,anu and ,uruve his chief female disciples1 and the ,nigrodha-tree his ,bo-tree4 ,his body was twenty cubits high1 and his age was twenty thousand years4 #bdf4 ,after ,kogamana came the ,perfect ,buddha1 best of men1 ,kassapa by name1 that ,conqueror1 king of ,righteousness1 and giver of ,light4 ,again1 in the kalpa in which ,dpakara the ,buddha appeared1 three other ,buddhas appeared also4 ,on their part no prophecy was made to the ,bodisat1 they are therefore not mentioned here2 but in the commentary1 in order to mention all the ,buddhas from this kalpa1 it is said1 #bdg4 ,tahakara and ,medhakara1 and ,saranakara1 ,and the perfect ,buddha ,dpakara1 and ,kondaa best of men1 #bdh4 ,and ,magala1 and ,sumana1 and ,revata1 and ,sobhita the sage1 ,anomadassin1 ,paduma1 ,nrada1 ,padumuttara1 #bdi4 ,and ,sumedha1 and ,sujta1 ,piyadassin the famous one1 ,atthadassin1 ,dhammadassin1 ,siddhattha guide of the world1 #bej4 ,tissa1 and ,phussa the perfect ,buddha1 ,vipassin1 ,sikhin1 ,vessabh1 ,kakusandha1 ,kogamana1 and ,kassapa too the ,guide1-- #bea4 ,these were the perfect ,buddhas1 the sinless ones1 the well-controlled2 ,appearing like suns1 dispelling the thick darkness2 ,they1 and their disciples too1 blazed up like flames of fire and went out4 ,thus our ,bodisat has come down to us through four asakheyyas plus one hundred thousand kalpas1 making resolve in the presence of the twenty-four ,buddhas1 beginning with ,dpakara4 ,now after ,kassapa there is no other ,buddha beside the present supreme ,buddha4 ,so the ,bodisat received a prophecy from each of the twenty-four ,buddhas1 beginning at ,dpakara4 ,and furthermore in accordance with the saying1 8,the resolve 7to become a ,buddha7 only succeeds by the combination of eight qualifications3 being a man1 and of the male sex1 and capable of attaining arahatship1 association with the ,teachers1 renunciation of the world1 perfection in virtue1 acts of self-sacrifice1 and earnest determination10 he combined in himself these eight qualifications4 ,and exerting himself according to the resolve he had made at the feet of ,dpakara1 in the words1 8,come1 ,i will search for the ,buddha-making conditions1 this way and that20#aff and beholding the ,perfections of ,almsgiving and the rest to be the qualities necessary for the making of a ,buddha1 according to the words1 8,then1 as ,i made my search1 ,i beheld the first ,perfection of ,almsgiving20#afg he came down through many births1 fulfilling these ,perfections1 even up to his last appearance as ,vessantara4 ,and the rewards which fell to him on his way1 as they fall to all the ,bodisats who have resolved to become ,buddhas1 are lauded thus3 #beb4 ,so the men1 perfect in every part1 and destined to ,buddhahood1 ,traverse the long road through thousands of millions of ages4 #bec4 ,they are not born in hell1 nor in the space between the worlds2 ,they do not become ghosts consumed by hunger1 thirst1 and want1 ,and they do not become small animals1 even though born to sorrow4 #bed4 ,when born among men they are not blind by birth1 ,they are not hard of hearing1 they are not classed among the dumb4 #bee4 ,they do not become women2 among hermaphrodites and eunuchs ,they are not found1--these men destined to ,buddhahood4 #bef4 ,free from the deadly sins1 everywhere pure-living1 ,they follow not after vain philosophy1 they perceive the working of ,karma4 #beg4 ,though they dwell in heaven1 they are not born into the ,unconscious state1 ,nor are they destined to rebirth among the angels in the ,pure ,abodes4#afh #beh4 ,bent upon renunciation1 holy in the world and not of it1 ,they walk as acting for the world's welfare1 fulfilling all perfection4 ,while he was thus fulfilling the ,perfections1 there was no limit to the existences in which he fulfilled the ,perfection of ,almsgiving4 ,as1 for instance1 in the times when he was the brahman ,akitti1 and the brahmin ,sakha1 and the king ,dhanajaya1 and ,mah-sudassana1 and ,maha-govinda1 and the king ,nimi1 and the prince ,canda1 and the merchant ,visayha1 and the king ,sivi1 and ,vessantara4 ,so1 certainly1 in the ,birth as the ,wise ,hare1 according to the words1#afi #bei4 ,when ,i saw one coming for food1 ,i offered my own self1 ,there is no one like me in giving1 such is my ,perfection of ,almsgiving1 he1 offering up his own life1 acquired the ,supreme ,perfection called the ,perfection of ,almsgiving4 ,in like manner there is no limit to the existences--as1 for instance1 in the times when he was the snake king ,slava1 and the snake king ,campeyya1 the snake king ,bhridatta1 the snake king ,chad-danta1 and the prince ,alnasattu1 son of king ,jayaddisa--in which he fulfilled the ,perfection of ,goodness4 ,so1 certainly1 in the ,sakhapla ,birth1 according to the words1 #bfj4 ,even when piercing me with stakes1 and striking me with javelins1 ,i was not angry with the sons of ,bhoja1 such is my ,perfection of ,goodness1 he1 offering up himself1 acquired the ,supreme ,perfection1 called the ,perfection of ,goodness4 ,in like manner there is no limit to existences--as1 for instance1 in the times when he was the prince ,somanassa1 and the prince ,hatthipla1 and the wise man ,ayoghara--in which1 forsaking his kingdom1 he fulfilled the ,perfection of ,renunciation4 ,so1 certainly1 in the ,cla-,sutasoma ,birth1 according to the words1 #bfa4 ,the kingdom1 which was in my power1 like spittle ,i rejected it1 ,and1 rejecting1 cared not for it1 such is my ,perfection of ,renunciation1 he1 renouncing the kingdom for freedom from the ties of sin1#agj acquired the ,supreme ,perfection1 called the ,perfection of ,renunciation4 ,in like manner1 there is no limit to the existences--as1 for instance1 in the times when he was the wise man ,vidhra1 and the wise man ,mah-govinda1 and the wise man ,kuddla1 and the wise man ,araka1 and the ascetic ,bodhi1 and the wise man ,mahosadha--in which he fulfilled the ,perfection of ,wisdom4 ,so1 certainly1 in the time when he was the wise man ,senaka in the ,sattubhatta ,birth1 according to the words1 #bfb4 ,searching the matter out by wisdom1 ,i set the brahman free from pain1 ,there is no one like me in wisdom2 such is my ,perfection of ,wisdom1 he1 pointing out the snake which had got into the bellows1 acquired the ,supreme ,perfection called the ,perfection of ,wisdom4 ,so1 certainly1 in the ,mah-,janaka ,birth1 according to the words1 #bfc4 ,out of sight of the shore1 in the midst of the waters1 all men are as if dead1 ,there is no other way of thinking2 such is my ,perfection of ,resolution1 he1 crossing the ,great ,ocean1 acquired the ,supreme ,perfection called the ,perfection of ,resolution4 ,and so in the ,khantivda ,birth1 according to the words1 #bfd4 ,even when he struck me with a sharp axe1 as if ,i were a senseless thing1 ,i was not angry with the king of ,ksi2 such is my ,perfection of ,patience1 he1 enduring great sorrow as if he were a senseless thing1 acquired the ,perfection of ,patience4 ,and so in the ,mah-,sutasoma ,birth1 according to the words1 #bfe4 ,guarding the word of ,truth1 and offering up my life1 ,i delivered the hundred warriors2 such is my ,perfection of ,truth1 he1 offering up his life1 and observing truth1 obtained the ,perfection of ,truth4 ,and in the ,mgapakkha ,birth1 according to the words1 #bff4 ,father and mother ,i hated not1 reputation ,i hated not1 ,but ,omniscience was dear to me1 therefore was ,i firm in duty1 offering up even his life1 and being resolute in duty1 he acquired the ,perfection of ,resolution4 ,and so in the ,ekarja ,birth1 according to the words1 #bfg4 ,no man terrifies me1 nor am ,i in fear of any man2 ,firm in the power of kindness1 in purity ,i take delight1 regarding not even his life while attaining to kindness1 he acquired the ,perfection of ,good-will4 ,so in the ,somahasa ,birth1 according to the words1 #bfh4 ,i lay me down in the cemetery1 making a pillow of dead bones3 ,the village children mocked and praised3 to all ,i was indifferent1 he was unshaken in equanimity1 even when the villagers tried to vex or please him by spitting or by offering garlands and perfumes1 and thus he acquired the ,perfection of ,equanimity4 ,this is a summary only1 the account will be found at length in the ,cariy ,piaka4 ,having thus fulfilled the ,perfections1 in his birth as ,vessantara1 according to the words1 #bfi4 ,this earth1 unconscious though she be and ignorant of joy or grief1 ,e'en she by my free-giving's mighty power was shaken seven times1 he performed such mighty acts of virtue as made the earth to shake4 ,and when1 in the fullness of time1 he had passed away1 he reassumed existence in the ,tusita heaven4 ,thus should be understood the period1 called ,drenidna1 from the ,resolution at the feet of ,dpakara down to this birth in the ,city of ,delight4 ,,ii4--,,avid,,re ,,nid,,na4 ,it was when the ,bodisat was thus dwelling in the ,city of ,delight1 that the so-called 8,buddha proclamation0 took place4 ,for three such 8,proclamations0 take place on earth4 ,these are the three4 ,when they realize that at the end of a hundred thousand years a new dispensation will begin1 the angels called ,loka-byh1 with their hair flying and dishevelled1 with weeping faces1 wiping away their tears with their hands1 clad in red garments1 and with their clothes all in disorder1 wander among men1 and make proclamation1 saying1 8,friends1 one hundred thousand years from now there will be a new dispensation2 this system of worlds will be destroyed2 even the mighty ocean will dry up2 this great earth1 with ,sineru the monarch of mountains1 will be burned up and destroyed2 and the whole world1 up to the realms of the immaterial angels1 will pass away4 ,therefore1 ,o friends1 do mercy1 live in kindness1 and sympathy1 and peace1 cherish your mothers1 support your fathers1 honour the elders in your tribes40 ,this is called the proclamation of a new ,age ,kappahalhala4 ,again1 when they realize that at the end of a thousand years an omniscient ,buddha will appear on earth1 the angel-guardians of the world go from place to place and make proclamation1 saying1 8,friends1 at the end of a thousand years from this time a ,buddha will appear on earth40 ,this is called the proclamation of a ,buddha ,buddha-halhala4 ,again1 when the angels realize that at the end of a hundred years a universal monarch will appear1 they go from place to place and make proclamation1 saying1 8,friends1 at the end of a hundred years from this time a universal monarch will appear on earth40 ,this is called the proclamation of a ,universal monarch ,cakka-vatti-halhala4 ,these are the three great proclamations4 ,when of these three they hear the ,buddha-proclamation1 the deities of the ten thousand world-systems assemble together2 and having ascertained which of the then living beings will become the ,buddha1 they go to him and beseech him to do so1--so beseeching him when the first signs appear that his present life is drawing to its close4 ,accordingly on this occasion they all1 with the archangels in each world-system1#aga assembled in one world1 and going to the future ,buddha in the ,heaven of ,delight1 they besought him1 saying1 8,o ,blessed ,one1 when thou wast fulfilling the ,ten ,perfections1 thou didst not do so from a desire for the glorious state of an archangel--,sakka1 or ,mra1 or ,brahma--or of a mighty king upon earth2 thou wast fulfilling them with the hope of reaching ,omniscience for the sake of the ,salvation of mankind6 ,now has the moment come1 ,o ,blessed ,one1 for thy ,buddhahood2 now has the time1 ,o ,blessed ,one1 arrived60 ,but the ,great ,being1 as if he had not granted the prayer of the deities1 reflected in succession on the following five important points1 viz4 the time of his advent2 the continent and country where he should appear2 the tribe in which he should be born2 the mother who should bear him1 and the time when her life should be complete4 ,of these he first reflected on the ,,time1 thinking1 8,is this the time or not80 ,and on this point he thought1 8,when the duration of human existence is more than a hundred thousand years1 the time has not arrived4 ,why not8 ,because in such a period men perceive not that living beings are subject to birth1 decay1 and death2 the threefold pearl of the preaching of the ,gospel of the ,buddhas is unknown2 and when the ,buddhas speak of the impermanence of things1 of the universality of sorrow1 and of the delusion of individuality1 people will neither listen nor believe1 saying1 #8,what is this they talk of8' ,at such a time there can be no perception of the truth1 and without that the gospel will not lead to salvation4 ,that therefore is not the time4 ,neither is it the right time when the term of human existence is under one hundred years4 ,why not8 ,because then sin is rife among men2 and admonition addressed to the sinners finds no place for edification1 but like a streak drawn on the water vanishes quickly away4 ,that therefore is not the time4 ,when1 however1 the term of human existence is under a hundred thousand and over a hundred years1 that is the proper time40 ,now at that time the age of man was one hundred years4 ,the ,great ,being therefore saw that the time of his advent had arrived4 ,then reflecting upon ,,the ,,continent1 and considering the four great continents with their surrounding islands1#agb he thought1 8,in three of the continents the ,buddhas do not--but in ,jambudvpa they do--appear10 and thus he decided on the continent4 ,then reflecting upon ,,the ,,district1 and thinking1 8,jambudvpa indeed is large1 ten thousand leagues in extent2 now in which district of it do the ,buddhas appear80 he fixed upon the ,middle ,country4#agc ,and calling to mind that the town named ,kapilavastu was in that country1 he concluded that he ought to be born in it4 ,then reflecting on ,,the ,,tribe1 he thought1 8,the ,buddhas are not born in the ,vaisya caste1 nor the ,sdra caste2 but either in the ,brhmana or in the ,kshatriya caste1 whichever is then held in the highest repute4 ,the ,kshatriya caste is now predominant1 ,i must be born in it1 and ,suddhodana the chief shall be my father40 ,thus he decided on the tribe4 ,then reflecting on ,,the ,,mother1 he thought1 8,the mother of a ,buddha is not eager for love1 or cunning after drink1 but has fulfilled the ,perfections for a hundred thousand ages1 and from her birth upwards has kept the five ,precepts unbroken4 ,now this lady ,mah ,my is such a one1 she shall be my mother40 ,and further considering how long her life should last1 he foresaw that it would still last ten months and seven days4 ,having thus reflected on these five important points1 he favoured the deities by granting their prayer1 saying1 8,the time has arrived1 ,o ,blessed ,ones1 for me to become a ,buddha40 ,he then dismissed them with the words1 8,you may depart20 and attended by the angels of the heaven of ,joy1 he entered the grove of ,gladness in the ,city of ,delight4 ,now in each of the angel-heavens 7,devalokas7 there is such a grove of ,gladness2 and there the angels are wont to remind any one of them who is about to depart of the opportunities he has gained by good deeds done in a former birth1 saying to him1 8,when fallen hence1 mayest thou be reborn in bliss40 ,and thus ,he also1 when walking about there1 surrounded by angels reminding him of his acquired merit1 departed thence2 and was conceived in the womb of the ,lady ,mah ,my4 ,in order to explain this better1 the following is the account in fuller detail4 ,at that time1 it is said1 the ,midsummer festival was proclaimed in the ,city of ,kapilavastu1 and the people were enjoying the feast4 ,during the seven days before the full moon the ,lady ,mah ,my had taken part in the festivity1 as free from intoxication as it was brilliant with garlands and perfumes4 ,on the seventh day she rose early and bathed in perfumed water3 and she distributed four hundred thousand pieces in giving great largesse4 ,decked in her richest attire she partook of the purest food3 and vowing to observe the ,eight ,commandments1 she entered her beautiful chamber1 and lying on her royal couch she fell asleep and dreamt this dream4 ,the four archangels1 the ,guardians of the world1 lifting her up in her couch1 carried her to the ,himlaya mountains1 and placing her under the ,great ,sla-tree1 seven leagues high1 on the ,crimson ,plain1 sixty yojanas broad1 they stood respectfully aside4 ,their queens then came toward her1 and taking her to the lake of ,anotatta1 bathed her to free her from human stains2 and dressed her in heavenly garments2 and anointed her with perfumes2 and decked her with heavenly flowers4 ,not far from there is the ,silver ,hill1 within which is a golden mansion2 in it they spread a heavenly couch1 with its head towards the ,east1 and on it they laid her down4 ,then the future ,buddha1 who had become a superb white elephant1 and was wandering on the ,golden ,hill1 not far from there1 descended thence1 and ascending the ,silver ,hill1 approached her from the ,north4 ,holding in his silvery trunk a white lotus flower1 and uttering a far-reaching cry1 he entered the golden mansion1 and thrice doing obeisance to his mother's couch1 he gently struck her right side1 and seemed to enter her womb4#agd ,thus was he conceived at the end of the ,midsummer festival4 ,and the next day1 having awoke from her sleep1 she related her dream to the rja4 ,the rja had sixty-four eminent ,brhmans summoned1 and had costly seats spread on a spot made ready for the state occasion with green leaves and dalbergia flowers1 and he had vessels of gold and silver filled with delicate milk-rice compounded with ghee and sweet honey1 and covered with gold and silver bowls4 ,this food he gave them1 and he satisfied them with gifts of new garments and of tawny cows4 ,and when he had thus satisfied their every desire1 he had the dream told to them1 and then he asked them1 8,what will come of it80 ,the ,brhmans said1 8,be not anxious1 ,o king6 your queen has conceived3 and the fruit of her womb will be a man-child2 it will not be a woman-child4 ,you will have a son4 ,and he1 if he adopts a householder's life1 will become a king1 a ,universal ,monarch2 but if1 leaving his home1 he adopt the religious life1 he will become a ,buddha1 who will remove from the world the veils of ignorance and sin40 ,now at the moment when the future ,buddha made himself incarnate in his mother's womb1 the constituent elements of the ten thousand world-systems quaked1 and trembled1 and were shaken violently4 ,the ,thirty-two ,good ,omens also were made manifest4 ,in the ten thousand world-systems an immeasurable light appeared4 ,the blind received their sight 7as if from very longing to behold this his glory74 ,the deaf heard the noise4 ,the dumb spake one with another4 ,the crooked became straight4 ,the lame walked4 ,all prisoners were freed from their bonds and chains4 ,in each hell the fire was extinguished4 ,the hungry ghosts received food and drink4 ,the wild animals ceased to be afraid4 ,the illness of all who were sick was allayed4 ,all men began to speak kindly4 ,horses neighed1 and elephants trumpeted gently4 ,all musical instruments gave forth each its note1 though none played upon them4 ,bracelets and other ornaments jingled of themselves4 ,all the heavens became clear4 ,a cool soft breeze wafted pleasantly for all4 ,rain fell out of due season4 ,water1 welling up from the very earth1 overflowed4#age ,the birds forsook their flight on high4 ,the rivers stayed their waters' flow4 ,the waters of the mighty ocean became fresh4 ,everywhere the earth was covered with lotuses of every colour4 ,all flowers blossomed on land and in water4 ,the trunks1 and branches1 and twigs of trees were covered with the bloom appropriate to each4 ,on earth tree-lotuses sprang up by sevens together1 breaking even through the rocks2 and hanging-lotuses descended from the skies4 ,the ten-thousand world-systems revolved1 and rushed as close together as a bunch of gathered flowers2 and became as it were a woven wreath of worlds1 as sweet-smelling and resplendent as a mass of garlands1 or as a sacred altar decked with flowers4 ,from the moment of the incarnation1 thus brought about1 of the future ,buddha1 four angels1 with swords in their hands1 stood guard over the ,bodisat and his mother1 to shield them from all harm4 ,pure in thought1 having reached the highest aim and the highest honour1 the mother was happy and unwearied2 and she saw the child within her as plainly as one could see a thread passed through a transparent gem4#agf ,but as a womb in which a future ,buddha has dwelt1 like a sacred relic shrine1 can never be occupied by another2 the mother of the ,bodisat1 seven days after his birth1 died1 and was reborn in the ,city of ,delight4 ,now other women give birth1 some before1 some after1 the completion of the tenth month1 some sitting1 and some lying down4 ,not so the mother of a ,bodisat4 ,she gives birth to the ,bodisat1 standing1 after she has cherished him in her womb for exactly ten months4 ,this is a distinctive quality of the mother of a ,buddha elect4 ,and queen ,mah ,my1 when she too had thus cherished the ,bodisat in her womb1 like oil in a vessel1 for ten months1 felt herself far gone with child3 and wishing to go to her family home she spake to ,king ,suddhodana1 and said1 8,o king6 ,i wish to go to ,devadaha1 to the city of my people40 ,the king1 saying1 8,it is good10 consented1 and had the road from ,kapilavastu to ,devadaha made plain1 and decked with arches of plaintain-trees1 and well-filled water-pots1 and flags1 and banners4 ,and seating the queen in a golden palanquin carried by a thousand attendants1 he sent her away with a great retinue4 ,now between the two towns there is a pleasure-grove of sla-trees belonging to the people of both cities1 and called the ,lumbini grove4 ,at that time1 from the roots to the topmost branches1 it was one mass of fruits and flowers2 and amidst the blossoms and branches swarms of various-coloured bees1 and flocks of birds of different kinds1 roamed1 warbling sweetly4 ,the whole of the ,lumbini grove was like a wood of variegated creepers1 or the well-decorated banqueting hall of some mighty king4 ,the queen beholding it was filled with the desire of besporting herself in the sal-tree grove2 and the attendants1 carrying the queen1 entered the wood4 ,when she came to the monarch sal-tree of the glade1 she wanted to take hold of a branch of it1 and the branch bending down1 like a reed heated by steam1 approached within reach of her hand4 ,stretching out her hand she took hold of the branch1 and then her pains came upon her4 ,the people drawing a curtain round her1 retired4 ,standing1 and holding the branch of the sal-tree1 she was delivered4 ,that very moment the four pure-minded ,mah ,brahma angels came there bringing a golden net2 and receiving the future ,buddha on that net1 they placed him before his mother1 saying1 8,be joyful1 ,o ,lady6 a mighty son is born to thee60 ,now other living things1 when they leave their mother's womb1 leave it smeared with offensive and impure matter4 ,not so a ,bodisat4 ,the future ,buddha left his mother's womb like a preacher descending from a pulpit or a man from a ladder1 erect1 stretching out his hands and feet1 unsoiled by any impurities from contact with his mother's womb1 pure and fair1 and shining like a gem placed on fine muslin of ,benares4 ,but though this was so1 two showers of water came down from heaven in honour of them and refreshed the ,bodisat and his mother4 ,from the hands of the angels who had received him in the golden net1 four kings received him on cloth of antelope skins1 soft to the touch1 such as are used on occasions of royal state4 ,from their hands men received him on a roll of fine cloth2 and on leaving their hands he stood up upon the ground and looked towards the ,east4 ,thousands of world-systems became visible to him like a single open space4 ,men and angels offering him sweet-smelling garlands1 said1 8,o great ,being1 there is no other like thee1 how then a greater80 ,searching the ten directions 7the four points of the compass1 the four intermediate points1 the zenith and the nadir71 and finding no one like himself1 he took seven strides1 saying1 8,this is the best direction40 ,and as he walked the archangel ,brahma held over him the white umbrella1 and the archangel ,suyma followed him with the fan1 and other deities with the other symbols of royalty in their hands4 ,then stopping at the seventh step1 he sent forth his noble voice and shouted the shout of victory1 beginning with1 8,i am the chief of the world40#agg ,now the future ,buddha in three births thus uttered his voice immediately on leaving his mother's womb2 in his birth as ,mahosadha1 in his birth as ,vessantara1 and in this birth4 ,in the ,mahosadha birth the archangel ,sakka came to him as he was being born1 and placing some fine sandal-wood in his hand1 went away4 ,he came out from the womb holding this in his fist4 ,his mother asked him1 8,what is it you hold1 dear1 as you come80 ,he answered1 8,medicine1 mother60 ,so because he came holding medicine1 they gave him the name of ,medicine-child 7,osadhadraka74 ,taking the medicine they kept it in a chatty 7an earthenware water-pot72 and it became a drug by which all the sickness of the blind and deaf and others1 as many as came1 was healed4 ,so the saying sprang up1 8,this is a powerful drug1 this is a powerful drug20 and hence he was called ,mahosadha 7,the ,great ,medicine ,man74 ,again1 in the ,vessantara birth1 as he left his mother's womb1 he stretched out his right hand1 saying1 8,but is there anything in the house1 mother8 ,i would give a gift40 ,then his mother1 saying1 8,you are born1 dear1 in a wealthy family10 took his hand in hers1 and placed on it a bag containing a thousand4 ,lastly1 in this birth he sang the song of victory4 ,thus the future ,buddha in three births uttered his voice as he came out of his mother's womb4 ,and as at the moment of his conception1 so at the moment of his birth1 the thirty-two ,good ,omens were seen4 ,now at the very time when our ,bodisat was born in the ,lumbini grove1 the lady1 the mother of ,rhula1 ,channa the attendant1 ,kudyi the minister1 ,kanthaka the royal horse1 the great ,bo-tree1 and the four vases full of treasure1 also came into being4 ,of these last1 one was two miles1 one four1 one six1 and one eight miles in size4 ,these seven are called the ,sahajt1 the ,connatal ,ones4#agh ,the people of both towns took the ,bodisat and went to ,kapilavastu4 ,on that day too1 the choirs of angels in the ,tvatisa heaven were astonished and joyful2 and waved their cloaks and rejoiced1 saying1 8,in ,kapilavastu1 to ,suddhodana the king1 a son is born1 who1 seated under the ,bo-tree1 will become a ,buddha40 ,at that time an ascetic named ,ka ,devala 7a confidential adviser of ,suddhodana the king1 who had passed through the eight stages of religious attainment7#agi had eaten his mid-day meal1 and had gone to the ,tvatisa heaven1 to rest through the heat of the day4 ,whilst there sitting resting1 he saw these angels1 and asked them1 8,why are you thus glad at heart and rejoicing8 ,tell me the reason of it40 ,the angels replied1 8,sir1 to ,suddhodana the king is born a son1 who seated under the ,bo-tree will become a ,buddha1 and will found a ,kingdom of ,righteousness4#ahj ,to us it will be given to see his infinite grace and to hear his word4 ,therefore it is that we are glad60 ,the ascetic1 hearing what they said1 quickly came down from the angel-world1 and entering the king's house1 sat down on the seat set apart for him1 and said1 8,a son they say is born to you1 ,o king6 let me see him40 ,the king ordered his son to be clad in splendour and brought in to salute the ascetic4 ,but the future ,buddha turned his feet round1 and planted them on the matted hair of the ascetic4#aha ,for in that birth there was no one worthy to be saluted by the ,bodisat1 and if those ignorant ones had placed the head of the future ,buddha at the feet of the ascetic1 assuredly the ascetic's head would have split in two4 ,the ascetic rose from his seat1 and saying1 8,it is not right for me to work my own destruction10 he did homage to the ,bodisat4 ,and the king also seeing this wonder did homage to his own son4 ,now the ascetic had the power of calling to mind the events of forty ages 7kalpas7 in the past1 and of forty ages in the future4 ,looking at the marks of future prosperity on the ,bodisat's body1 he considered with himself1 8,will he become a ,buddha or not80 ,and perceiving that he would most certainly become a ,buddha1 he smiled1 saying1 8,this is a wonderful child40 ,then reflecting1 8,will it be given to me to behold him when he has become a ,buddha80 he perceived that it would not4 8,dying before that time ,i shall be reborn in the ,formless ,world2 so that while a hundred or perhaps a thousand ,buddhas appear among men1 ,i shall not be able to go and be taught by them4 ,and it will not be my good fortune to behold this so wonderful child when he has become a ,buddha4 ,great1 indeed1 is my loss60 ,and he wept4 ,the people seeing this1 asked1 saying1 8,our master just now smiled1 and has now begun to weep6 ,will1 sir1 any misfortune befall our master's little one80#ahb 8,there is no misfortune in him2 assuredly he will become a ,buddha10 was the reply4 8,why then do you weep80 8,it will not be granted to me10 he said1 8to behold so great a man when he has become a ,buddha4 ,great1 indeed1 is my loss6 bewailing myself1 ,i weep40 ,then reflecting1 8,will it be granted or not to any one of my relatives to see him as a ,buddha80 he saw it would be granted to his nephew ,nlaka4 ,so he went to his sister's house1 and said to her1 8,where is your son ,nlaka80 8,in the house1 brother40 8,call him10 said he4 ,when he came he said to him1 8,in the family of ,suddhodana the king1 dear1 a son is born1 a young ,buddha4 ,in thirty-five years he will become a ,buddha1 and it will be granted you to see him4 ,this very day give up the world60 ,bearing in mind that his uncle was not a man to urge him without a cause1 the young man1 though born in a family of incalculable wealth1#ahc straightway took out of the inner store a yellow suit of clothes and an earthenware pot1 and shaved his head and put on the robes4 ,and saying1 8,i take the vows for the sake of the greatest ,being upon earth10 he prostrated himself on the ground and raised his joined hands in adoration towards the ,bodisat4 ,then putting the begging bowl in a bag1 and carrying it on his shoulder1 he went to the ,himlaya mountains1 and lived the life of a monk4 ,when the ,tathgata had attained to complete ,enlightenment1 ,nlaka went to him and heard the way of salvation4#ahd ,he then returned to the ,himlayas1 and reached ,arahatship4 ,and when he had lived seven months longer as a pilgrim along the most excellent ,path1 he past away when standing near a ,golden ,hill1 by that final extinction in which no part or power of man remains4#ahe ,now on the fifth day they bathed the ,bodisat's head1 saying1 8,let us perform the rite of choosing a name for him40 ,so they perfumed the king's house with four kinds of odours1 and decked it with ,dalbergia flowers1 and made ready rice well cooked in milk4 ,then they sent for one hundred and eight ,brhmans who had mastered the three ,vedas1 and seated them in the king's house1 and gave them the pleasant food to eat1 and did them great honour1 and asked them to recognize the signs of what the child should be4 ,among them-- #bgj4 ,rma1 and ,dhaja1 and ,lakkhaa1 and ,mantin1 ,kondanya and ,bhoja1 ,suyma and ,sudatta1 ,these eight ,brhmans then were there1 ,their senses all subdued2 and they declared the charm4 ,now these eight ,brhmans were recognizers of signs2 it was by them that the dream on the night of conception had been interpreted4 ,seven of them holding up two fingers prophesied in the alternative1 saying1 8,if a man having such marks should remain a householder1 he becomes a ,universal ,monarch2 but if he takes the vows1 he becomes a ,buddha40 ,and1 so saying1 they declared all the glory and power of a ,cakkavatti king4 ,but the youngest of all of them1 a young ,brhman whose family name was ,kondanya1 beholding the perfection of the auspicious marks on the ,bodisat1 raised up one finger only1 and prophesied without ambiguity1 and said1 8,there is no sign of his remaining amidst the cares of household life4 ,verily1 he will become a ,buddha1 and remove the veils of sin and ignorance from the world40 ,this man already1 under former ,buddhas1 had made a deep resolve of holiness1 and had now reached his last birth4 ,therefore it was that he surpassed the other seven in wisdom2 that he perceived how the ,bodisat would only be subject to this one life2 and that1 raising only one finger1 he so prophesied1 saying1 8,the lot of one possessed of these marks will not be cast amidst the cares of household life4 ,verily he will become a ,buddha60 ,now those ,brhmans went home1 and addressed their sons1 saying1 8,we are old1 beloved ones2 whether or not we shall live to see the son of ,suddhodana the king after he has gained omniscience1 do you1 when he has gained omniscience1 take the vows according to his religion40 ,and after they all seven had lived out their span of life1 they passed away and were reborn according to their deeds4 ,but the young ,brhman ,kondanya was free from disease2 and for the sake of the wisdom of the ,great ,being he left all that he had and made the great renunciation4 ,and coming in due course to ,uruvela1 he thought1 8,behold how pleasant is this place6 how suitable for the exertions of a young man desirous of wrestling with sin40 ,so he took up his residence there4 ,and when he heard that the ,great ,being had taken the vows1 he went to the sons of those ,brhmans1 and said to them1 8,siddhattha the prince has taken the vows4 ,assuredly he will become a ,buddha4 ,if your fathers were in health they would to-day leave their homes1 and take the vows3 and now1 if you should so desire1 come1 ,i will take the vows in imitation of him40 ,but all of them were not able to agree with one accord2 three did not give up the world2 the other four made ,kondanya the ,brhman their leader1 and took the vows4 ,it was those five who came to be called 8the ,company of the ,five ,elders40 ,then the king asked1 8,after seeing what1 will my son forsake the world80 8,the four ,omens10 was the reply4 8,which four80 8,a man worn out by age1 a1 sick man1 a dead body1 and a monk40 ,the king thought1 8,from this time let no such things come near my son4 ,there is no good of my son's becoming a ,buddha4 ,i should like to see my son exercising rule and sovereignty over the four great continents and the two thousand islands that surround them2 and walking1 as it were1 in the vault of heaven1 surrounded by an innumerable retinue40#ahf ,then1 so saying1 he placed guards two miles apart in the four directions to prevent men of those four kinds coming to the sight of his son4 ,that day also1 of eighty thousand clansmen assembled in the festival hall1 each one dedicated a son1 saying1 8,whether this child becomes a ,buddha or a king1 we give each a son2 so that if he shall become a ,buddha1 he shall live attended and honoured by ,kshatriya monks1 and if he shall become a king1 he shall live attended and honoured by ,kshatriya nobles40#ahg ,and the rja appointed nurses of great beauty1 and free from every fault1 for the ,bodisat4 ,so the ,bodisat grew up in great splendour and surrounded by an innumerable retinue4 ,now one day the king held the so-called ,ploughing ,festival4 ,on that day they ornament the town like a palace of the gods4 ,all the slaves and servants1 in new garments and crowned with sweet-smelling garlands1 assemble in the king's house4 ,for the king's work a thousand ploughs are yoked4 ,on this occasion one hundred and eight minus one were1 with their oxen-reins and cross-bars1 ornamented with silver4 ,but the plough for the king to use was ornamented with red gold2 and so also the horns and reins and goads of the oxen4 ,the king1 leaving his house with a great retinue1 took his son and went to the spot4 ,there there was a ,jambu-tree thick with leaves and giving a dense shade4 ,under it the rja had the child's couch laid out2 and over the couch a canopy spread inlaid with stars of gold1 and round it a curtain hung4 ,then leaving a guard there1 the rja1 clad in splendour and attended by his ministers1 went away to plough4 ,at such a time the king takes hold of a golden plough1 the attendant ministers one hundred and eight minus one silver ploughs1 and the peasants the rest of the ploughs4 ,holding them they plough this way and that way4 ,the rja goes from one side to the other1 and comes from the other back again4 ,on this occasion the king had great success2 and the nurses seated round the ,bodisat1 thinking1 8,let us go to see the king's glory10 came out from within the curtain1 and went away4 ,the future ,buddha1 looking all round1 and seeing no one1 got up quickly1 seated himself cross-legged1 and holding his breath1 sank into the first ,jhna4#ahh ,the nurses1 engaged in preparing various kinds of food1 delayed a little4 ,the shadows of the other trees turned round1 but that of the ,jambu-tree remained steady and circular in form4 ,the nurses1 remembering their young master was alone1 hurriedly raised the curtain and returned inside it4 ,seeing the ,bodisat sitting cross-legged1 and that miracle of the shadow1 they went and told the rja1 saying1 8,o king6 the prince is seated in such and such a manner2 and while the shadows of the other trees have turned1 that of the ,jambu-tree is fixed in a circle60 ,and the rja went hurriedly and saw that miracle1 and did homage to his son1 saying1 8,this1 ,beloved ,one1 is the second homage paid to thee60 ,but the ,bodisat in due course grew to manhood4 ,and the king had three mansions made1 suitable for the three seasons1 one nine stories high1 one seven stories high1 and one five stories high2 and he provided him with forty thousand dancing girls4 ,so the ,bodisat1 surrounded by well-dressed dancing girls1 like a god surrounded by troops of houris1 and attended by musical instruments which played of themselves1 lived1 as the seasons changed1 in each of these mansions in enjoyment of great majesty4 ,and the mother of ,rhula was his principal queen4 ,whilst he was thus in the enjoyment of great prosperity the following talk sprang up in the public assembly of his clansmen3 8,siddhattha lives devoted to pleasure2 not one thing does he learn2 if war should break out1 what would he do80 ,the king sent for the future ,buddha1 and said to him1 8,your relations1 ,beloved ,one1 say that you learn nothing1 and are given up to pleasure3 now what do you think you should do about this80 8,o king6 there is no art it is necessary for me to learn4 ,send the crier round the city1 that ,i may show my skill4 ,seven days from now ,i will show my kindred what ,i can do40 ,the king did so4 ,the ,bodisat assembled those so skilled in archery that they could split even a hair1 and shoot as quick as lightning2 and then1 in the midst of the people1 he showed his relatives his twelvefold skill1 and how unsurpassed he was by other masters of the bow4#ahi ,so the assembly of his clansmen doubted no longer4 ,now one day the future ,buddha1 wanting to go to his pleasure ground1 told his charioteer to harness his chariot4 ,the latter accordingly decked the gloriously beautiful chariot with all its trappings1 and harnessed to it four state horses of the ,sindhi breed1 and white as the leaves of the white lotus flower4 ,and he informed the ,bodisat4 ,so the ,bodisat ascended the chariot1 resplendent like a mansion in the skies1 and went towards the garden4 ,the angels thought1 8,the time for young ,siddhattha to attain ,enlightenment is near1 let us show him the ,omens40 ,and they did so by making a son of the gods represent a man wasted by age1 with decayed teeth and grey hair1 bent and broken down in body1 and with a stick in his hand4 ,but he was only visible to the future ,buddha and his charioteer4 ,then the ,bodisat asked his charioteer1 as is told in the ,mahpadna1 8,what kind of man is this1 whose very hair is not as that of other men80 ,when he heard his servant's answer1 he said1 8,shame then be to life6 since the decay of every living being is notorious60 and with agitated heart he turned back at that very spot and re-entered his palace4 ,the king asked1 8,why does my son turn back so hurriedly80 8,he has seen an old man10 they said2 8and having seen an old man1 he will forsake the world40 8,by this you ruin me10 exclaimed the rja2 8quickly get ready concerts and plays to be performed before my son4 ,so long as he continues in the enjoyment of pleasure1 he will not turn his thoughts to forsaking the world60 ,then increasing the guards1 he placed them at each point of the compass1 at intervals of half a league4 ,again1 one day1 when the future ,buddha1 as he was going to his pleasure ground1 saw a sick man represented by the gods1 he made the same inquiry as before2 and then1 with agitated heart1 turned back and re-entered his palace4 ,the king also made the same inquiry1 and gave the same orders as before2 and again increasing the guard1 placed them all round at a distance of three-quarters of a league4 ,once more1 when the future ,buddha1 as he was going to his pleasure ground1 saw a dead man represented by the gods1 he made the same inquiry as before2 and then1 with agitated heart1 turned back and re-entered his palace4 ,the king also made the same inquiry1 and gave the same orders as before2 and again increasing the guard1 placed them all round at a distance of a league4 ,once again1 when the future ,buddha1 as he was going to his pleasure ground1 saw one who had abandoned the world1 carefully and decently clad1 he asked his charioteer1 8,friend1 what kind of man is that80 ,as at that time there was no ,buddha at all in the world1 the charioteer understood neither what a mendicant was nor what were his distinguishing characteristics2 but nevertheless1 inspired by the gods1 he said1 8,that is a mendicant friar20 and described the advantages of renouncing the world4 ,and that day the future ,buddha1 cherishing the thought of renouncing the world1 went on to his pleasure ground4 ,the repeaters of the ,dgha ,nikya1#aij however1 say that he saw all the four ,omens on the same day1 and then went to his pleasure ground4 ,there he enjoyed himself during the day and bathed in the beautiful lake2 and at sunset seated himself on the royal resting stone to be robed4 ,now his attendants brought robes of different colours1 and various kinds of ornaments1 and garlands1 and perfumes1 and ointments1 and stood around him4 ,at that moment the throne on which ,sakka was seated became warm4#aia ,and thinking to himself1 8,who is it now who wants me to descend from hence80 he perceived that the time for the adornment of the future ,buddha had come4 ,and he said to ,vissakamma1 8,friend ,vissakamma1 the young noble ,siddhattha1 to-day1 at midnight1 will carry out the ,great ,renunciation4 ,this is the last time he will be clad in splendour4 ,go to the pleasure ground and adorn him with heavenly array40 ,by the miraculous power which angels have1 he accordingly1 that very moment1 drew near in the likeness of the royal barber2 and taking from the barber's hand the material for the turban1 he arranged it round the ,bodisat's head4 ,at the touch of his hand the ,bodisat knew1 8,this is no man1 it is a son of the gods40 ,when the first round of the turban was put on1 there arose1 by the appearance of the jewelry on the diadem1 a thousand folds2 when the turban was wrapt the second time round1 a thousand folds arose again2 when ten times1 ten thousand folds appeared4 ,how so many folds could seem to rise on so small a head is beyond imagination2 for in size the largest of them were as the flower of the ,black ,priyagu creeper1 and the rest even as ,kutumbaka blossoms4 ,and the head of the future ,buddha became like a ,kuyyaka flower in full bloom4 ,and when he was arrayed in all his splendour1--the musicians the while exhibiting each one his peculiar skill1 the ,brhmans honouring him with words of joy and victory1 and the men of lower castes with festive cries and shouts of praise2--he ascended his superbly decorated car4 ,at that time ,suddhodana the king1 who had heard that the mother of ,rhula had brought forth a son1 sent a message1 saying1 8,make known my joy to my son60 ,the future ,buddha1 hearing this1 said1 8,an impediment has come into being1 a bond has come into being40 ,when the king asked1 8,what did my son say80 and heard that saying2 he gave command1 8,from henceforth let ,rhula 7impediment7 be my grandson's name40 ,but the ,bodisat1 riding in his splendid chariot1 entered the town with great magnificence and exceeding glory4 ,at that time a noble virgin1 ,kis ,gotam by name1 had gone to the flat roof of the upper story of her palace1 and she beheld the beauty and majesty of the ,bodisat as he was proceeding through the city4 ,pleased and delighted at the sight1 she burst forth into this song of joy3-- #bga4 ,blessed indeed is that mother1-- ,blessed indeed is that father1-- ,blessed indeed is that wife1-- ,who owns this ,lord so glorious6 ,hearing this1 the ,bodisat thought to himself1 8,on catching sight of such a one the heart of his mother is made happy1 the heart of his father is made happy1 the heart of his wife is made happy6 ,this is all she says4 ,but by what can every heart attain to lasting happiness and peace80 ,and to him whose mind was estranged from sin the answer came1 8,when the fire of lust is gone out1 then peace is gained2 when the fires of hatred and delusion are gone out1 then peace is gained2 when the troubles of mind1 arising from pride1 credulity1 and all other sins1 have ceased1 then peace is gained6 ,sweet is the lesson this singer makes me hear1 for the ,nirvna of ,peace is that which ,i have been trying to find out4 ,this very day ,i will break away from household cares6 ,i will renounce the world6 ,i will follow only after the ,nirvna itself6#aib ,then loosing from his neck a string of pearls worth a hundred thousand1 he sent it to ,kis ,gotam as a teacher's fee4 ,delighted at this1 she thought1 8,prince ,siddhattha has fallen in love with me1 and has sent me a present40 ,but the ,bodisat1 on entering his palace in great splendour1 reclined on a couch of state4 ,thereupon women clad in beautiful array1 skilful in the dance and song1 and lovely as heavenly virgins1 brought their musical instruments1 and ranging themselves in order1 danced1 and sang1 and played delightfully4 ,but the ,bodisat1 his heart being estranged from sin1 took no pleasure in the spectacle1 and fell asleep4 ,and the women1 saying1 8,he1 for whose sake we were performing1 is gone to sleep8 ,why should we play any longer80 laid aside the instruments they held1 and lay down to sleep4 ,the lamps fed with sweet-smelling oil were just burning out4 ,the ,bodisat1 waking up1 sat cross-legged on the couch1 and saw them with their stage properties laid aside and sleeping--some foaming at the mouth1 some grinding their teeth1 some yawning1 some muttering in their sleep1 some gaping1 and some with their dress in disorder--plainly revealed as mere horrible sources of mental distress4 ,seeing this woful change in their appearance1 he became more and more disgusted with lusts4 ,to him that magnificent apartment1 as splendid as ,sakka's residence in heaven1 began to seem like a charnel-house full of loathsome corpses4 ,life1 whether in the worlds subject to passion1 or in the worlds of form1 or in the formless worlds1 seemed to him like staying in a house that had become the prey of devouring flames4#aic ,an utterance of intense feeling broke from him--8,it all oppresses me6 ,it is intolerable60 and his mind turned ardently to the state of those who have renounced the world4 ,resolving that very day to accomplish the ,great ,renunciation1 he rose from his couch1 went to the door and called out1 8,who is there80 ,channa1 who had been sleeping with his head on the threshold1 answered1 8,it is ,i1 sir1 ,channa40 ,then said he1 8,i am resolved to-day to accomplish the ,great ,renunciation--saddle me a horse40 ,so ,channa went to the stable-yard1 and entering the stables saw by the light of the lamps the mighty steed ,kanthaka1 standing at a pleasant spot under a canopy of cloth1 beautified with a pattern of jasmine flowers4 8,this is the very one ,i ought to saddle to-day10 thought he2 and he saddled ,kanthaka4 ,even whilst he was being saddled the horse knew1 8,he is saddling me so tightly1 and not as on other days for such rides as those to the pleasure grounds1 because my master is about to-day to carry out the ,great ,renunciation40 ,then1 glad at heart1 he neighed a mighty neigh2 and the sound thereof would have penetrated over all the town1 had not the gods stopped the sound1 and let no one hear it4 ,now after the ,bodisat had sent ,channa on this errand1 he thought1 8,i will just look at my son40 ,and rising from his couch he went to the apartments of ,rhula's mother1 and opened her chamber door4 ,at that moment a lamp1 fed with sweet-smelling oil1 was burning dimly in the inner chamber4 ,the mother of ,rhula was asleep on a bed strewn with many jasmine flowers1#aid and resting her hand on the head of her son4 ,stopping with his foot on the threshold1 the ,bodisat thought1 8,if ,i lift her hand to take my son1 she will awake2 and that will prevent my going away4 ,i will come back and see him when ,i have become a ,buddha40 ,and he left the palace4 ,now what is said in the ,jtaka commentary1 8,at that time ,rhula was seven days old10 is not found in the other commentaries4 ,therefore the view given above should be accepted4#aie ,and when the ,bodisat had left the palace1 he went to his horse1 and said1 8,my good ,kanthaka1 do thou save me this once to-night2 so that ,i1 having become a ,buddha by your help1 shall save the world of men1 and that of angels too40 ,then leaping up1 he seated himself on ,kanthaka's back4 ,kanthaka was eighteen cubits in length from the nape of his neck1 and of proportionate height2 he was strong and fleet1 and white all over like a clean chank shell4 ,if he should neigh or paw the ground1 the sound would penetrate through all the town4 ,therefore the angels so muffled the sound of his neighing that none could hear it2 and placed1 at each step1 the palms of their hands under his feet4 ,the ,bodisat rode on the mighty back of the mighty steed2 told ,channa to catch hold of its tail1 and arrived at midnight at the great gate of the city4 ,now the king thinking1 8,in that way the ,bodisat will not be able at any time to open the city gate and get away10 had placed a thousand men at each of the two gates to stop him4 ,the ,bodisat was mighty and strong according to the measure of elephants as ten thousand million elephants1 and according to the measure of men as a million million men4 ,he thought1 8,if the door does not open1 sitting on ,kanthaka's back with ,channa holding his tail1 ,i will press ,kanthaka with my thighs1 and jumping over the city rampart1 eighteen cubits high1 ,i will get away60 ,channa thought1 8,if the door is not opened1 ,i will take my master on my neck1 and putting my right hand round ,kanthaka's girth1 ,i will hold him close to my waist1 and so leap over the rampart and get away60 ,kanthaka thought1 8,if the door is not opened1 ,i will spring up with my master seated as he is on my back1 and ,channa holding by my tail1 and will leap over the rampart and get away60 ,and if the door had not been opened1 verily one or other of those three would have accomplished that whereof he had thought4 ,but the angel residing at the gate opened it4 ,at that moment ,mra came there with the intention of stopping the ,bodisat2 and standing in the air1 he exclaimed1 8,depart not1 ,o my lord6 in seven days from now the wheel of empire will appear1 and will make you sovereign over the four continents and the two thousand adjacent isles4 ,stop1 ,o my lord60 8,who are you80 said he4 8,i am ,vasavatti10 was the reply4 8,mra6 ,well do ,i know that the wheel of empire would appear to me2 but it is not sovereignty that ,i desire4 ,i will become a ,buddha1 and make the ten thousand world-systems shout for joy40 ,then thought the ,tempter to himself3 8,now1 from this time forth1 whenever a thought of lust or anger or malice shall arise within you1 ,i will get to know of it40 ,and he followed him1 ever watching for some slip1 as closely as a shadow which never leaves its object4 ,but the future ,buddha1 making light of the kingdom of the world1 thus within his reach1--casting it away as one would saliva1--left the city with great honour on the full-moon day of shi1 when the moon was in the ,uttar-sha lunar mansion 7i4e4 on the #ast ,july74 ,and when he had left the city a desire sprang up within him to gaze upon it2 and the instant he did so the broad earth revolved like a potter's wheel1 and was stayed3 saying as it were to him1 8,o ,great ,being1 there is no need for you to stop in order to fulfil your wish40 ,so the ,bodisat1 with his face towards the city1 gazed at it2 and he fixed at that place a spot for the ,kanthaka-,nivattana ,cetiya 7that is1 ,the ,shrine of ,kanthaka's ,staying--a ,dgaba afterwards built where this miracle was believed to have happened74 ,and keeping ,kanthaka in the direction in which he was going1 he went on with great honour and exceeding glory4 ,for then1 they say1 angels in front of him carried sixty thousand torches1 and behind him too1 and on his right hand1 and on his left4 ,and while some deities1 undefined on the edge of the horizon1 held torches aloft2 other deities1 and the ,ngas1 and ,winged ,creatures1 and other superhuman beings1 bore him company--doing homage with heavenly perfumes1 and garlands1 and sandal-wood powder1 and incense4 ,and the whole sky was full of ,paricchtaka flowers from ,indra's heaven1 as with the pouring rain when thick clouds gather4 ,heavenly songs floated around2 and on every side thousands of musical instruments sounded1 as when the thunder roars in the midst of the sea1 or the great ocean heaves against the boundaries of the world6 ,advancing in this pomp and glory1 the ,bodisat1 in that one night1 passed beyond three kingdoms1 and arrived1 at the end of thirty leagues1 at the bank of the river called ,anom4 ,but why could not the horse go still further8 ,it was not through want of power3 for he could go from one edge of the round world to the other1 as easily as one could step across the circumference of a wheel lying on its side2--and doing this in the forenoon1 he could return and eat the food prepared for him4 ,but on this occasion he was constantly delayed by having to drag himself along1 and break his way through the mass of garlands and flowers1 cast down from heaven in such profusion by the angels1 and the ,snakes1 and the ,winged ,creatures1 that his very flanks were hid4 ,hence it was that he only got over thirty leagues4 ,now the ,bodisat1 stopping at the river side1 asked ,channa1 8,what is this river called80 8,its name1 my lord1 is ,anom40 8,and so also our renunciation of the world shall be called ,anom 7illustrious710 said he2 and signalling to his horse1 by pressing it with his heel1 the horse sprang over the river1 five or six hundred yards in breadth1 and stood on the opposite bank4 ,the ,bodisat1 getting down from the horse's back1 stood on the sandy beach1 extending there like a sheet of silver1 and said to ,channa1 8,good ,channa1 do thou now go back1 taking my ornaments and ,kanthaka4 ,i am going to become a hermit40 8,but ,i also1 my lord1 will become a hermit40 8,you cannot be allowed to renounce the world1 you must go back10 he said4 ,three times he refused this request of ,channa's2 and he delivered over to him both the ornaments and ,kanthaka4 ,then he thought1 8,these locks of mine are not suited for a mendicant4 ,now it is not right for any one else to cut the hair of a future ,buddha1 so ,i will cut them off myself with my sword40 ,then1 taking his sword in his right hand1 and holding the plaited tresses1 together with the diadem on them1 with his left1 he cut them off4 ,so his hair was thus reduced to two inches in length1 and curling from the right1 it lay close to his head4 ,it remained that length as long as he lived1 and the beard the same4 ,there was no need at all to shave either hair or beard any more4 ,the ,bodisat1 saying to himself1 8,if ,i am to become a ,buddha1 let it stand in the air2 if not1 let it fall to the ground20 threw the hair and diadem together as he held them towards the sky4 ,the plaited hair and the jewelled turban went a league off and stopped in the air4 ,the archangel ,sakka caught sight of it with his divine eye1 and receiving it into a jewel casket1 a league high1 he placed it in the ,tvatisa heaven1 in the ,dgaba of the ,diadem4 #bgb4 ,cutting off his hair1 with pleasant perfumes sweet1 ,the ,lordly ,being cast it to the sky4 ,the thousand-eyed one1 ,sakka1 the sky ,god1 ,received it humbly in a golden casket4 ,again the ,bodisat thought1 8,this my raiment of ,benares muslin is not suitable for a mendicant40 ,now the archangel ,ghaikra1 who had formerly been his friend in the time of ,kassapa ,buddha1 was led by his friendship1 which had not grown old in that long interval1 to think1 8,to-day my friend is accomplishing the ,great ,renunciation1 ,i will go and provide him with the requisites of a mendicant40 #bgc4 ,the three robes1 and the alms bowl1 ,razor1 needle1 and girdle1 ,and a water strainer--these eight ,are the wealth of the monk devout4 ,taking these eight requisites of a mendicant1 he gave them to him4 ,the ,bodisat dressed himself in the outward signs of an ,arahat1 and adopted the sacred garb of ,renunciation2 and he enjoined upon ,channa to go and1 in his name1 assure his parents of his safety4 ,and ,channa did homage to the ,bodisat reverently1 and departed4 ,now ,kanthaka stood listening to the ,bodisat as he talked with ,channa4 ,and thinking1 8,from this time forth ,i shall never see my master more60 he was unable to bear his grief4 ,and going out of their sight1 he died of a broken heart2 and was reborn in the ,tvatisa heaven as an angel1 with the name of ,kanthaka4 ,so far the sorrow of ,channa had been but single2 now torn with the second sorrow of ,kanthaka's death1 he returned1 weeping and bewailing1 to the city4 ,but the ,bodisat1 having renounced the world1 spent seven days in a mango grove called ,anpiya1 hard by that spot1 in the joy of salvation4 ,then he went on foot in one day to ,rjagaha1 a distance of thirty leagues1#aif and entering the city1 begged his food from door to door4 ,the whole city at the sight of his beauty was thrown into commotion1 like that other ,rjagaha by the entrance of ,dhanaplaka1 or like heaven itself by the entrance of the ,ruler of the ,gods4 ,the guards went to the king and said1 describing him1 8,o king6 such and such a being is begging through the town4 ,we cannot tell whether he is a god1 or a man1 or a ,nga1 or a ,supaa1#aig or what he is40 ,the king1 watching the ,great ,being from his palace1 became full of wonder1 and gave orders to his guards1 saying1 8,go1 my men1 and see4 ,if it is a superhuman being1 it will disappear as soon as it leaves the city2 if a god1 it will depart through the air2 if a snake1 it will dive into the earth2 if a man1 it will eat the food just as it is40 ,but the ,great ,being collected scraps of food4 ,and when he perceived there was enough to support him1 he left the city by the gate at which he had entered4 ,and seating himself1 facing towards the ,east1 under the shadow of the ,paava rock1 he began to eat his meal4 ,his stomach1 however1 turned1 and made as if it would come out of his mouth4 ,then1 though distressed by that revolting food1 for in that birth he had never even beheld such food with his eyes1 he himself admonished himself1 saying1 8,siddhattha1 it is true you were born in a family where food and drink were easily obtainable1 into a state of life where your food was perfumed third-season's rice1 with various curries of the finest kinds4 ,but ever since you saw one clad in a mendicant's garb1 you have been thinking1 #8,when shall ,i become like him1 and live by begging my food8 would that that time were come6' ,and now that you have left all for that very purpose1 what is this that you are doing80 ,and overcoming his feelings1 he ate the food4 ,the king's men saw this1 and went and told him what had happened4 ,hearing what his messengers said1 the king quickly left the city1 and approaching the ,bodisat1 was so pleased at the mere sight of his dignity and grace1 that he offered him all his kingdom4 ,the ,bodisat said1 8,in me1 ,o king6 there is no desire after wealth or sinful pleasures4 ,it is in the hope of attaining to complete enlightenment that ,i have left all40 ,and when the king gained not his consent1 though he asked it in many ways1 he said1 8,assuredly thou wilt become a ,buddha6 ,deign at least after thy ,buddhahood to come to my kingdom first40 ,this is here concisely stated2 but the full account1 beginning1 8,i sing the ,renunciation1 how the ,wise ,one renounced the world10 will be found on referring to the ,pabbajj ,sutta and its commentary4 ,and the ,bodisat1 granting the king's request1 went forward on his way4 ,and joining himself to ra ,kma1 and to ,uddaka1 son of ,rma1 he acquired their systems of ecstatic trance4 ,but when he saw that that was not the way to wisdom1 he left off applying himself to the realization of that system of ,attainment4#aih ,and with the intention of carrying out the ,great ,struggle against sin1 and showing his might and resolution to gods and men1 he went to ,uruvela4 ,and saying1 8,pleasant1 indeed1 is this spot60 he took up his residence there1 and devoted himself to the ,great ,struggle4#aii ,and those five mendicants1 ,kondanya and the rest1 begging their way through villages1 market towns1 and royal cities1 met with the ,bodisat there4 ,and for six years they stayed by him and served him1 while he was carrying out the ,great ,struggle1 with different kinds of service1 such as sweeping out the hermitage1 and so on2 thinking the while1 8,now he will become a ,buddha6 now he will become a ,buddha60 ,now the ,bodisat thought1 8,i will perform the uttermost penance40 ,and he brought himself to live on one seed of the oil plant1 or one grain of rice1 and even to fast entirely2 but the angels gathered the sap of life and infused it into him through the pores of his skin4 ,by this fasting1 however1 he became as thin as a skeleton2 the colour of his body1 once fair as gold1 became dark2 and the ,thirty-two signs of a ,great ,being disappeared4 ,and one day1 when walking up and down1 plunged in intense meditation1 he was overcome by severe pain2 and he fainted1 and fell4 ,then certain of the angels began to say1 8,the mendicant ,gotama is dead40 ,but others said1 8,such is the condition of ,arahats 7saints740 ,and those who thought he was dead went and told ,suddhodana the king1 saying1 8,your son is dead40 8,did he die after becoming a ,buddha1 or before80 8,he was unable to attain to ,buddhahood1 and fell down and died in the midst of the ,great ,struggle40 ,when the king heard this1 he refused to credit it1 saying1 8,i do not believe it4 ,my son could never die without attaining to ,wisdom60 ,if you ask1 8,why did not the king believe it80 it was because he had seen the miracles at the foot of the ,jambu-tree1 and on the day when ,ka ,devala had been compelled to do homage to the ,bodisat4 ,and the ,bodisat recovered consciousness again1 and stood up4 ,and the angels went and told the king1 8,your son1 ,o king1 is well40 ,and the king said1 8,i knew my son was not dead40 ,and the ,great ,being's six years' penance became noised abroad1 as when the sound of a great bell is heard in the sky4 ,but he perceived that penance was not the way to ,wisdom2 and begging through the villages and towns1 he collected ordinary material food1 and lived upon it4 ,and the ,thirty-two signs of a ,great ,being appeared again upon him1 and his body became fair in colour1 like unto gold4 ,then the five attendant mendicants thought1 8,this man has not been able1 even by six years' penance1 to attain ,omniscience2 how can he do so now1 when he goes begging through the villages1 and takes material food8 ,he is altogether lost in the ,struggle4 ,to think of getting spiritual advantage from him is like a man1 who wants to bathe his head1 thinking of using a dew-drop4 ,what is to be got from him80 ,and leaving the ,great ,being1 they took each his robes and begging bowl1 and went eighteen leagues away1 and entered ,isipatana 7a suburb of ,benres1 famous for its schools of learning74 ,now at that time1 at ,uruvela1 in the village ,senni1 there was a girl named ,sujt1 born in the house of ,senni the landowner1 who1 when she had grown up1 prayed to a ,nigrodha-tree1 saying1 8,if ,i am married into a family of equal rank1 and have a son for my firstborn child1 then ,i will spend every year a hundred thousand on an offering to thee40 ,and this her prayer took effect4 ,and in order to make her offering1 on the full-moon day of the month of ,may1 in the sixth year of the ,great ,being's penance1 she had driven in front of her a thousand cows into a meadow of rich grass4 ,with their milk she had fed five hundred cows1 with theirs two hundred and fifty1 and so on down to eight4 ,thus aspiring after quantity1 and sweetness1 and strength1 she did what is called1 8,working the milk in and in40 ,and early on the full-moon day in the month of ,may1 thinking1 8,now ,i will make the offering10 she rose up in the morning early and milked those eight cows4 ,of their own accord the calves kept away from the cows' udders1 and as soon as the new vessels were placed ready1 streams of milk poured into them4 ,seeing this miracle1 ,sujt1 with her own hands1 took the milk and poured it into new pans2 and with her own hands made the fire and began to cook it4 ,when that rice-milk was boiling1 huge bubbles rising1 turned to the right and ran round together2 not a drop fell or was lost2 not the least smoke rose from the fireplace4 ,at that time the four guardian angels of the world came from the four points of the compass1 and kept watch by the fireplace4 ,the archangel ,brahma held over it a canopy of state4 ,the archangel ,sakka put the sticks together and lighted the fire4 ,by their divine power the gods1 gathering so much of the ,sap of life as would suffice for the support of all the men and angels of the four continents1 and their circumjacent two thousand isles--as easily as a man crushing the honey-comb formed round a stick would take the honey--they infused it into the milk-rice4 ,at other times the gods infused the ,sap of life into each mouthful of rice as he took it2 but on the day of his ,buddhahood1 and on the day of his ,death1 they infused it into the very vessel-full of rice itself4 ,sujt1 seeing that so many wonders appeared to her on this one day1 said to her slave-girl ,pu1 8,friend ,pu6 ,very gracious is our god to-day6 ,never before have ,i seen such a wonder4 ,go at once and keep watch by the holy place40 8,very good1 my lady10 replied she2 and ran and hastened to the foot of the tree4 ,now the ,bodisat had seen that night five dreams1 and on considering their purport he had drawn the conclusion1 8,verily this day ,i shall become a ,buddha40 ,and at the end of the night he washed and dressed himself1 and waiting till the time should come to go round begging his food1 he went early1 and sat at the foot of that tree1 lighting it all up with his glory4 ,and ,pu coming there saw the ,bodisat sitting at the foot of the tree and lighting up all the region of the ,east2 and she saw the whole tree in colour like gold from the rays issuing from his body4 ,and she thought1 8,to-day our god1 descending from the tree1 is seated to receive our offering in his own hand40 ,and excited with joy1 she returned quickly1 and announced this to ,sujt4 ,sujt1 delighted at the news1 gave her all the ornaments befitting a daughter1 saying1 8,to-day1 from this time forth1 be thou to me in the place of an elder daughter60 ,and since1 on the day of attaining ,buddhahood1 it is proper to receive a golden vessel worth a hundred thousand1 she conceived the idea1 8,we will put the milk-rice into a vessel of gold40 ,and sending for a vessel of gold worth a hundred thousand1 she poured out the well-cooked food to put it therein4 ,all the rice-milk flowed into the vessel1 like water from a lotus leaf1 and filled the vessel full4 ,taking it she covered it with a golden dish1 and wrapped it in a cloth4 ,and adorning herself in all her splendour1 she put the vessel on her head1 and went with great dignity to the ,nigrodha-tree4 ,seeing the ,bodisat1 she was filled with exceeding joy1 taking him for the tree-god2 and advanced1 bowing1 from the spot whence she saw him4 ,taking the vessel from her head1 she uncovered it2 and fetching sweet-scented water in a golden vase1 she approached the ,bodisat1 and stood by4 ,the earthenware pot given him by the archangel ,ghaikra1 which had never till then left him1 disappeared at that moment4 ,not seeing his pot1 the ,bodisat stretched out his right hand1 and took the water4 ,sujt placed the vessel1 with the milk-rice in it1 in the hand of the ,great ,being4 ,the ,great ,being looked at her4 ,pointing to the food1 she said1 8,o1 my lord6 accept what ,i have offered thee1 and depart whithersoever seemeth to thee good40 ,and adding1 8,may there arise to thee as much joy as has come to me60 she went away1 valuing her golden vessel1 worth a hundred thousand1 at no more than a dried leaf4 ,but the ,bodisat rising from his seat1 and leaving the tree on the right hand1 took the vessel and went to the bank of the ,nerajara river1 down into which on the day of their complete ,enlightenment so many thousand ,bodisats had gone4 ,the name of that bathing place is the ,supatihita ferry4 ,putting the vessel on the bank1 he descended into the river and bathed4 ,and having dressed himself again in the garb of the ,arahats worn by so many thousand ,buddhas1 he sat down with his face to the ,east2 and dividing the rice into forty-nine balls of the size of so many single-seeded ,palmyra fruits1 he ate all that sweet milk-rice without any water4#bjj ,now that was the only food he had for forty-nine days1 during the seven times seven days he spent1 after he became a ,buddha1 at the foot of the ,tree of ,wisdom4 ,during all that time he had no other food2 he did not bathe2 nor wash his teeth2 nor feel the cravings of nature4 ,he lived on the joy arising from intense ,meditation1 on the joy arising from the ,noble ,path1 on the joy arising from the ,fruit thereof4 ,but when he had finished eating that milk-rice1 he took the golden vessel1 and said1 8,if ,i shall be able to-day to become a ,buddha1 let this pot go up the stream2 if not1 let it go down the stream60 and he threw it into the water4 ,and it went1 in spite of the stream1 eighty cubits up the river in the middle of the stream1 all the way as quickly as a fleet horse4 ,and diving into a whirlpool it went to the palace of ,ka ,ngarja 7the ,black ,snake ,king72 and striking against the bowls from which the three previous ,buddhas had eaten1 it made them sound 8click6 click60 and remained stationary as the lowest of them4 ,ka1 the snake-king1 hearing the noise1 exclaimed1 8,yesterday a ,buddha arose1 now to-day another has arisen20 and he continued to praise him in many hundred stanzas4 ,but the ,bodisat spent the heat of the day in a grove of sla-trees in full bloom on the bank of the river4 ,and in the evening1 when the flowers droop on the stalks1 he proceeded1 like a lion when it is roused1 towards the ,tree of ,wisdom1 along a path five or six hundred yards wide1 decked by the gods4 ,the ,snakes1 and ,genii1 and ,winged ,creatures1#bja and other superhuman beings1 offered him sweet-smelling flowers from heaven1 and sang heavenly songs4 ,the ten thousand world-systems became filled with perfumes and garlands and shouts of approval4 ,at that time there came from the opposite direction a grass-cutter named ,sotthiya1 carrying grass2 and recognizing the ,great ,being1 he gave him eight bundles of grass4 ,the ,bodisat took the grass2 and ascending the rising ground round the ,bo-tree1 he stood at the ,south of it1 looking towards the ,north4 ,at that moment the ,southern horizon seemed to descend below the level of the lowest hell1 and the ,northern horizon mounting up seemed to reach above the highest heaven4 ,the ,bodisat1 saying1 8,this cannot1 ,i think1 be the right place for attaining ,buddhahood10 turned round it1 keeping it on the right hand2 and went to the ,western side1 and stood facing the ,east4 ,then the ,western horizon seemed to descend beneath the lowest hell1 and the ,eastern horizon to ascend above the highest heaven2 and to him1 where he was standing1 the earth seemed to bend up and down like a great cart wheel lying on its axis when its circumference is trodden on4 ,the ,bodisat1 saying1 8,this cannot1 ,i think1 be the right place for attaining ,buddhahood10 turned round it1 keeping it on the right hand2 and went to the ,northern side1 and stood facing the ,south4 ,then the ,northern horizon seemed to descend beneath the lowest hell1 and the ,southern horizon to ascend above the highest heaven4 ,the ,bodisat1 saying1 8,this cannot1 ,i think1 be the right place for attaining ,buddhahood10 turned round it1 keeping it on the right hand2 and went to the ,western side1 and stood facing towards the ,east4 ,now in the ,east is the place where all the ,buddhas have sat cross-legged2 and that place neither trembles nor shakes4 ,the ,great ,being1 perceiving1 8,this is the steadfast spot chosen by all the ,buddhas1 the spot for the throwing down of the temple of sin10 took hold of the grass by one end1 and scattered it there4 ,and immediately there was a seat fourteen cubits long4 ,for those blades of grass arranged themselves in such a form as would be beyond the power of even the ablest painter or carver to design4 ,the ,bodisat turning his back upon the trunk of the ,bo-tree1 and with his face towards the ,east1 made the firm resolve1 8,my skin1 indeed1 and nerves1 and bones1 may become arid1 and the very blood in my body may dry up2 but till ,i attain to complete insight1 this seat ,i will not leave60 ,and he sat himself down in a cross-legged position1 firm and immovable1 as if welded with a hundred thunderbolts4 ,at that time the angel ,mra1 thinking1 8,siddhattha the prince wants to free himself from my dominion4 ,i will not let him get free yet60 went to the hosts of his angels1 and told the news4 ,and sounding the drum1 called 8,satan's ,war-cry10 he led forth the army of ,satan4 ,that army of ,mra stretches twelve leagues before him1 twelve leagues to right and left of him1 behind him it reaches to the rocky limits of the world1 above him it is nine leagues in height2 and the sound of its war-cry is heard1 twelve leagues away1 even as the sound of an earthquake4 ,then ,mra1 the angel1 mounted his elephant1 two hundred and fifty leagues high1 named1 8,girded with mountains40 ,and he created for himself a thousand arms1 and seized all kinds of weapons4 ,and of the remainder1 too1 of the army of ,mra1 no two took the same weapon2 but assuming various colours and various forms1 they went on to overwhelm the ,great ,being4 ,but the angels of the ten thousand world-systems continued speaking the praises of the ,great ,being4 ,sakka1 the king of the angels1 stood there blowing his trumpet ,vijayuttara4 ,now that trumpet is a hundred and twenty cubits long1 and can itself cause the wind to enter1 and thus itself give forth a sound which will resound for four months1 when it becomes still4 ,the ,great ,black ,one1 the king of the ,ngas1 stood there uttering his praises in many hundred stanzas4 ,the archangel ,mah ,brahma stood there1 holding over him the white canopy of state4 ,but as the army approached and surrounded the seat under the ,bo-tree1 not one of the angels was able to stay1 and they fled each one from the spot where the army met them4 ,the ,black ,one1 the king of the ,ngas1 dived into the earth1 and went to ,majerika1 the palace of the ,ngas1 five hundred leagues in length1 and lay down1 covering his face with his hands4 ,sakka1 taking the ,vijayuttara trumpet on his back1 stopped on the rocky verge of the world4 ,mah ,brahma1 putting the white canopy of state on to the summit of the rocks at the end of the earth1 went to the world of ,brahma4 ,not a single deity was able to keep his place4 ,the ,great ,being sat there alone4 ,but ,mra said to his host1 8,friends6 there is no other man like ,siddhattha1 the son of ,suddhodana4 ,we cannot give him battle face to face4 ,let us attack him from behind60 ,the ,great ,being looked round on three sides1 and saw that all the gods had fled1 and their place was empty4 ,then beholding the hosts of ,mra coming thick upon him from the ,north1 he thought1 8,against me alone this mighty host is putting forth all its energy and strength4 ,no father is here1 nor mother1 nor brother1 nor any other relative to help me4 ,but those ten cardinal virtues have long been to me as retainers fed from my store4 ,so1 making the virtues my shield1 ,i must strike this host with the sword of virtue1 and thus overwhelm it60 ,and so he sat meditating on the ,ten ,perfections4#bjb ,then ,mra the angel1 saying1 8,thus will ,i drive away ,siddhattha10 caused a whirlwind to blow4 ,and immediately such winds rushed together from the four corners of the earth as could have torn down the peaks of mountains half a league1 two leagues1 three leagues high--could have rooted up the shrubs and trees of the forest--and could have made of the towns and villages around one heap of ruins4 ,but through the majesty of the goodness of the ,great ,being1 they reached him with their power gone1 and even the hem of his robe they were unable to shake4 ,then saying1 8,i will overwhelm him with water and so slay him10 he caused a mighty rain to fall4 ,and the clouds gathered1 overspreading one another by hundreds and by thousands1 and poured forth rain2 and by the violence of the torrents the earth was saturated2 and a great flood1 overtopping the trees of the forest1 approached the ,great ,being4 ,but it was not able to wet on his robe even the space where a dew-drop might fall4 ,then he caused a storm of rocks to fall4 ,and mighty1 mighty1 mountain peaks came through the air1 spitting forth fire and smoke4 ,but as they reached the ,great ,being1 they changed into bouquets of heavenly flowers4 ,then he raised a storm of deadly weapons4 ,and they came--one-edged1 and two-edged swords1 and spears1 and arrows--smoking and flaming through the sky4 ,but as they reached the ,great ,being1 they became flowers from heaven4 ,then he raised a storm of charcoal4 ,but the embers1 though they came through the sky as red as red ,kisuka flowers1 were scattered at the feet of the future ,buddha as heavenly flowers4 ,then he raised a storm of ashes2 and the ashes came through the air exceeding hot1 and in colour like fire2 but they fell at the feet of the future ,buddha as the dust of sandal-wood4 ,then he raised a storm of sand2 and the sand1 exceeding fine1 came smoking and flaming through the air2 but it fell at the feet of the future ,buddha as heavenly flowers4 ,then he raised a storm of mud4 ,and the mud came smoking and flaming through the air2 but it fell at the feet of the future ,buddha as heavenly perfume4 ,then saying1 8,by this ,i will terrify ,siddhattha1 and drive him away60 he brought on a thick darkness4 ,and the darkness became fourfold3 but when it reached the future ,buddha1 it disappeared as darkness does before the brightness of the sun4 ,thus was ,mra unable by these nine--the wind1 and the rain1 and the rocks1 and the weapons1 and the charcoal1 and the ashes1 and the sand1 and the mud1 and the darkness--to drive away the future ,buddha4 ,so he called on his host1 and said1 8,why stand you still8 ,seize1 or slay1 or drive away this prince60 ,and himself mounted the ,mountain-girded1 and seated on his back1 he approached the future ,buddha1 and cried out1 8,get up1 ,siddhattha1 from that seat6 ,it does not belong to thee6 ,it is meant for me60 ,the ,great ,being listened to his words1 and said1 8,mra6 it is not by you that the ,ten ,cardinal ,virtues have been perfected1 nor the lesser ,virtues1 nor the higher ,virtues4 ,it is not you who have sacrificed yourself in the five great ,acts of ,self-renunciation1 who have diligently sought after ,knowledge1 and the ,salvation of the world1 and the attainment of ,wisdom4 ,this seat does not belong to thee1 it is to me that it belongs40 ,then the enraged ,mra1 unable to endure the vehemence of his anger1 cast at the ,great ,being that ,sceptre-javelin of his1 the barb of which was in shape as a wheel4 ,but it became a garland of flowers1 and remained as a canopy over him1 whose mind was bent upon good4 ,now at other times1 when that ,wicked ,one throws his ,sceptre-javelin1 it cleaves asunder a pillar of solid rock as if it were the tender shoot of a bamb4 ,when1 however1 it thus turned into a garland-canopy1 all the host of ,mra shouted1 8,now he shall rise from his seat and flee60 and they hurled at him huge masses of rock4 ,but these too fell on the ground as bouquets at the feet of ,him whose mind was bent upon good6 ,and the angels stood on the edge of the rocks that encircle the world2 and stretching forwards in amazement1 they looked on1 saying1 8,lost6 lost is ,siddhattha the ,prince1 the glorious and beautiful6 ,what can he do to save himself60 ,then the ,great ,being exclaimed1 8,i have reached the throne on which sit the ,buddhas-to-be when they are perfect in all goodness1 on that day when they shall reach ,enlightenment40 ,and he said to ,mra1 standing there before him1 8,mra1 who is witness that thou hast given alms80 ,and ,mra stretched forth his hand to the hosts of his followers1 and said1 8,so many are my witnesses40 ,and that moment there arose a shout as the sound of an earthquake from the hosts of the ,evil ,one1 saying1 8,i am his witness6 ,i am his witness60 ,then the ,tempter addressed the ,great ,being1 and said1 8,siddhattha6 who is witness that thou hast given alms80 ,and the ,great ,being answered1 8,thou hast living witnesses that thou hast given alms3 and ,i have in this place no living witness at all4 ,but not counting the alms ,i have given in other births1 let this great and solid earth1 unconscious though it be1 be witness of the seven hundredfold great alms ,i gave when ,i was born as ,wessantara60 ,and withdrawing his right hand from beneath his robe1 he stretched it forth towards the earth1 and said1 8,are you1 or are you not witness of the seven hundredfold great gift ,i gave in my birth as ,wessantara80 ,and the great ,earth uttered a voice1 saying1 8,i am witness to thee of that60 overwhelming as it were the hosts of the ,evil ,one as with the shout of hundreds of thousands of foes4 ,then the mighty elephant 8,girded with mountains10 as he realized what the generosity of ,wessantara had been1 fell down on his knees before the ,great ,being4 ,and the army of ,mra fled this way and that way1 so that not even two were left together3 throwing off their clothes and their turbans1 they fled1 each one straight on before him4 ,but the heavenly hosts1 when they saw that the army of ,mra had fled1 cried out1 8,the ,tempter is overcome6 ,siddhattha the ,prince has prevailed6 ,come1 let us honour the ,victor60 ,and the ,ngas1 and the ,winged ,creatures1 and the ,angels1 and the ,archangels1 each urging his comrades on1 went up to the ,great ,being at the ,bo-tree's foot1 and as they came1 #bgd4 ,at the ,bo-tree's foot the ,nga bands ,shouted1 for joy that the ,sage had won2 8,the ,blessed ,buddha--he hath prevailed6 ,and the ,tempter is overthrown60 #bge4 ,at the ,bo-tree's foot the ,winged ,ones ,shouted1 for joy that the ,sage had won2 8,the ,blessed ,buddha--he hath prevailed6 ,and the ,tempter is overthrown60 #bgf4 ,at the ,bo-tree's foot the ,angel hosts ,shouted1 for joy that the ,sage had won2 8,the ,blessed ,buddha--he hath prevailed6 ,and the ,tempter is overthrown60 #bgg4 ,at the ,bo-tree's foot the ,brahma ,gods ,shouted1 for joy that the ,sage had won2 8,the ,blessed ,buddha--he hath prevailed6 ,and the ,tempter is overthrown60 ,the other gods1 too1 in the ten thousand world-systems1 offered garlands and perfumes and uttered his praises aloud4 ,it was while the sun was still above the horizon1 that the ,great ,being thus put to flight the army of the ,evil ,one4 ,then1 whilst the ,bo-tree paid him homage1 as it were1 by its shoots like sprigs of red coral falling over his robe1 he acquired in the first watch of the night the ,knowledge of the ,past1 in the middle watch the ,knowledge of the ,present1 and in the third watch the ,knowledge of the ,chain of ,causation which leads to the ,origin of ,evil4#bjc ,now on his thus revolving this way and that way1 and tracing backwards and forwards1 and thoroughly realizing the twelvefold ,chain of ,causation1 the ten thousand world-systems quaked twelve times even to their ocean boundaries4 ,and again1 when the ,great ,being1 making the ten thousand world-systems to shout for joy1 attained at break of day to complete ,enlightenment1 the whole ten thousand world-systems became glorious as on a festive day4 ,the streamers of the flags and banners raised on the edge of the rocky boundary to the ,east of the world reached to the very ,west2 and so those on the ,west and ,north1 and ,south1 reached to the ,east1 and ,south1 and ,north2 while in like manner those of flags and banners on the surface of the earth reached to the highest heaven1 and those of flags and banners in heaven swept down upon the earth4 ,throughout the universe flowering trees put forth their blossoms1 and fruit-bearing trees were loaded with clusters of fruit2 the trunks and branches of trees1 and even the creepers1 were covered with bloom2 lotus wreaths hung from the sky2 and lilies by sevens sprang1 one above another1 even from the very rocks4 ,the ten thousand world-systems as they revolved seemed like a mass of loosened wreaths1 or like a nosegay tastefully arranged3 and the great ,voids between them1 the hells whose darkness the rays of seven suns had never been able to disperse1 became filled with light4 ,the waters of the ,great ,ocean became sweet1 down to its profoundest depths2 and the rivers were stayed in their course4 ,the blind from birth received their sight2 the deaf from birth heard sound2 the lame from birth could use their feet2 and chains and bonds were loosed1 and fell away4#bjd ,it was thus in surpassing glory and honour1 and with many wonders happening around1 that he attained ,omniscience1 and gave vent to his emotion in the ,hymn of ,triumph1 sung by all the ,buddhas4 #bgh4 ,long have ,i wandered6 long6 ,bound by the ,chain of ,life1 ,through many births3 ,seeking thus long1 in vain1 8,whence comes this ,life in man1 his ,consciousness1 his ,pain60 ,and hard to bear is ,birth1 ,when pain and death but lead to ,birth again4 ,found6 ,it is found6 ,o ,cause of ,individuality6 ,no longer shalt thou make a house for me3 ,broken are all thy beams4 ,thy ridge-pole shattered6 ,into ,nirvna now my mind has past3 ,the end of cravings has been reached at last6#bje ,,the ,,proximate ,,or ,,last ,,epoch4#bjf ,now whilst he was still seated there1 after he had sung the ,hymn of ,triumph1 the ,blessed ,one thought1 8,it is in order to attain to this throne of triumph that ,i have undergone successive births for so long a time1#bjg that ,i severed my crowned head from my neck and gave it away1 that ,i tore out my darkened eyes and my heart's flesh and gave them away1 that ,i gave away to serve others such sons as ,jli the ,prince1 and such daughters as ,kah ,jin the ,princess1 and such wives as ,madd the ,queen4 ,this seat is a throne of triumph to me1 and a throne of glory2 while seated on it my aims have been fulfilled3 ,i will not leave it1 yet40 ,and he sat there absorbed in many thoughts#bjh for those seven days referred to in the text1 beginning1 8,and then the ,blessed ,one sat motionless for seven days1 realizing the bliss of ,nirvna40 ,now certain of the angels began to doubt1 thinking1 8,there must be something more ,siddhattha has to do this day1 for he still lingers seated there40 ,the ,master1 knowing their thoughts1 and to appease their doubts1 rose into the air1 and performed the miracle of making another appearance like unto himself4#bji ,and the ,master having thus by this miracle dispelled the angels' doubts1 stood a little to the ,north-east of the throne1 thinking1 8,it was on that throne that ,i attained omniscience40 ,and he thus spent seven days gazing steadfastly at the spot where he had gained the result of the deeds of virtue fulfilled through such countless years4 ,and that spot became known as the ,dgaba of the ,steadfast ,gaze4 ,then he created between the throne and the spot where he had stood a cloistered walk1 and he spent seven days walking up and down in that jewelled cloister which stretched from ,east to ,west4 ,and that spot became known as the ,dgaba of the ,jewelled ,cloister4 ,but for the fourth week the angels created to the ,north-west of the ,bo-tree a house of gems2 and he spent the week seated there cross-legged1 and thinking out the ,abhidhamma ,pitaka both book by book and generally in respect of the origin of all things as therein explained4 7,but the ,abhidhammikas#baj say that ,house of ,gems here means either a mansion built of the seven kinds of jewels1 or the place where the seven books were thought out3 and as they give these two explanations of the passage1 both should be accepted as correct47 ,having thus spent four weeks close to the ,bo-tree1 he went1 in the fifth week1 to the ,shepherd's ,nigrodha-tree3 and sat there meditating on the ,truth1 and enjoying the sweetness of ,nirvna4#baa ,now at that time the angel ,mra thought to himself1 8,so long a time have ,i followed this man seeking some fault in him1 and find no sin in him2 and now1 indeed1 he is beyond my power40 ,and overcome with sorrow he sat down on the highway1 and as he thought of the following sixteen things he drew sixteen lines on the ground4 ,thinking1 8,i did not attain1 as he did1 to the perfection of ,charity2 therefore ,i have not become like him10 he drew one line4 ,then thinking1 8,i did not attain1 as he did1 to the ,perfections of ,goodness1 and ,self-sacrifice1 and ,wisdom1 and ,exertion1 and ,longsuffering1 and ,truth1 and ,resolution1 and ,kindness1 and ,equanimity2#bab therefore ,i have not become like him10 he drew nine more lines4 ,then thinking1 8,i did not attain the ,ten ,perfections1 the conditions precedent to the acquisition of the extraordinary knowledge of objects of sense1 and therefore ,i have not become like him10 he drew the eleventh line4 ,then thinking1 8,i did not attain to the ,ten ,perfections1 the conditions precedent to the acquisition of the extraordinary knowledge of inclinations and dispositions1 of the attainment of compassion1 of the double miracle1 of the removal of hindrances1 and of omniscience2 therefore ,i have not become like him10 he drew the five other lines4 ,and so he sat on the highway1 drawing sixteen lines for these sixteen thoughts4 ,at that time ,craving1 ,discontent1 and ,lust1#bac the three daughters of ,mra1 could not find their father1 and were looking for him1 wondering where he could be4 ,and when they saw him1 sad at heart1 writing on the ground1 they went up to him1 and asked1 8,why1 dear1 are you sad and sorrowful80 ,and he answered1 8,beloved1 this illustrious mendicant is escaping from my power4 ,long have ,i watched1 but in vain1 to find some fault in him4 ,therefore it is that ,i am sad and sorrowful40 8,be that as it may10 replied they1 8think not so4 ,we will subject him to our influence1 and come back bringing him captive with us40 8,beloved10 said he1 8you cannot by any means bring him under your influence2 he stands firm in faith1 unwavering40 8,but we are women10 was the reply2 8this moment we will bring him bound by the allurements of passion4 ,do not you be so grieved40 ,so they approached the ,blessed ,one1 and said1 8,o1 holy man1 upon thee we humbly wait60 ,but the ,blessed ,one neither paid any attention to their words1 nor raised his eyes to look at them4 ,he sat plunged in the joy of ,nirvna1 with a mind made free by the complete extinction of sin4 ,then the daughters of ,mra considered with themselves3 8,various are men's tastes4 ,some fall in love with virgins1 some with young women1 some with mature women1 some with older women4 ,we will tempt him in various forms40 ,so each of them assumed the appearance of a hundred women1--virgins1 women who had never had a child1 or only once1 or only twice1 middle-aged women1 older women1--and six times they went up to the ,blessed ,one1 and professed themselves his humble handmaidens2 and to that even the ,blessed ,one paid no attention1 since he was made free by the complete extinction of sin4 ,now1 some teachers say that when the ,blessed ,one saw them approaching in the form of elderly women1 he commanded1 saying1 8,let these women remain just as they are1 with broken teeth and bald heads40 ,this should not be believed1 for the ,master issues not such commands4 ,but the ,blessed ,one said1 8,depart ye6 ,why strive ye thus8 ,such things might be done in the presence of men who linger in the paths of sin2 but ,i have put away lust1 have put away ill-will1 have put away folly40 ,and he admonished them in those two verses from the ,chapter on the ,buddha in the ,scripture-,verses3 #bhj4 ,no one can e'er disturb his self-control ,whose inward victories1 once gained1 are neverlost4 ,that ,sinless ,one1 the ,wise1 whose mind embraces all-- ,how--by what guile--what sin--can you allure him to his fall8 #bha4 ,he who has no ensnaring1 venomous desire2 ,no craving wants to lead him aught astray3 ,the ,sinless ,one1 the ,wise1 whose mind embraces all-- ,how--by what guile--what sin--can you allure him to his fall8#bad ,and thus these women returned to their father1 confessing that he had spoken truth when he had said that the ,blessed ,one was not by any means to be led away by any unholy desire4 ,but the ,blessed ,one1 when he had spent a week at that spot1 went on to the ,mucalinda-tree4 ,there he spent a week1 ,mucalinda1 the snake-king1 when a storm arose1 shielding him with seven folds of his hood1 so that the ,blessed ,one enjoyed the bliss of salvation as if he had been resting in a pleasant chamber1 remote from all disturbance4 ,thence he went away to a ,rjyatana-tree1 and there also sat down enjoying the bliss of salvation4 ,and so seven weeks passed away1 during which he experienced no bodily wants1 but fed on the joy of ,meditation1 the joy of the ,paths1 and the joy of the ,fruit thereof 7that is1 of ,nirvna74#bae ,now1 as he sat there on the last day of the seven weeks--the forty-ninth day--he felt a desire to bathe his face4 ,and ,sakka1 the king of the gods1 brought a fruit of the ,myrobolan-tree1 and gave him to eat4 ,and ,sakka1 too1 provided a tooth-cleanser of the thorns of the snake-creeper1 and water to bathe his face4 ,and the ,master used the tooth-cleanser1 and bathed his face1 and sat him down there at the foot of the tree4 ,at that time two merchants1 ,tapassu and ,bhalluka by name1 were travelling from ,orissa to ,central ,india#baf with five hundred carts4 ,and an angel1 a blood relation of theirs1 stopped their carts1 and moved their hearts to offer food to the ,master4 ,and they took a rice cake1 and a honey cake1 and went up to the ,master1 and said1 8,o1 ,blessed ,one6 have mercy upon us1 and accept this food40 ,now1 on the day when he had received the sweet rice-milk1 his bowl had disappeared2#bag so the ,blessed ,one thought1 8,the ,buddhas never receive food in their hands4 ,how shall ,i take it80 ,then the four ,guardian ,angels knew his thought1 and1 coming from the four corners of heaven1 they brought bowls made of sapphire4 ,and the ,blessed ,one accepted them4 ,then they brought four other bowls1 made of jet2 and the ,blessed ,one1 out of kindness to the four angels1 received the four1 and1 placing them one above another1 commanded1 saying1 8,let them become one40 ,and the four closed up into one of medium size1 becoming visible only as lines round the mouth of it4 ,the ,blessed ,one received the food into that new-created bowl1 and ate it1 and gave thanks4 ,the two brothers took refuge in the ,buddha1 the ,truth1 and the ,order1 and became professed disciples4 ,then1 when they asked him1 saying1 8,lord1 bestow upon us something to which we may pay reverence10 with his own right hand he tore from his head1 and gave to them1 the ,hair-relics4 ,and they built a ,dgaba in their own city1 and placed the relics within it4#bah ,but the ,perfectly ,enlightened ,one rose up thence1 and returned to the ,shepherd's ,nigrodha-tree1 and sat down at its foot4 ,and no sooner was he seated there1 considering the depth of the ,truth which he had gained1 than there arose in his mind a doubt 7felt by each of the ,buddhas as he became aware of his having arrived at ,truth7 that he had not that kind of ability necessary to explain that ,truth to others4 ,then the great ,ruler of the ,brahma heavens1 exclaiming1 8,alas6 the world is lost6 ,alas6 the world will be altogether lost60 brought with him the rulers and archangels of the heavens in tens of thousands of world-systems1 and went up to the ,master1 and said1 8,o ,blessed ,lord1 mayst thou proclaim the ,truth6 ,proclaim the ,truth1 ,o ,blessed ,lord60 and in other words of like purport begged from him the preaching of the ,truth4 ,then the ,master granted his request4 ,and considering to whom he should first reveal the ,truth1 thought at first of ,ara1 his former teacher1 as one who would quickly comprehend it4 ,but1 on further reflection1 he perceived that ,ara had been dead seven days4 ,so he fixed on ,uddaka1 but perceived that he too had died that very evening4 ,then he thought of the five mendicants1 how faithfully they had served him for a time2 and casting about in his mind where they then might be1 he perceived they were at the ,deer-forest in ,benares4 ,and he determined1 saying1 8,there ,i will go to inaugurate the ,kingdom of ,righteousness40 ,but he delayed a few days1 begging his daily food in the neighbourhood of the ,bo-tree1 with the intention of going to ,benares on the full-moon day of the month of ,may4 ,and at dawn of the fourteenth day of the month1 when the night had passed away1 he took his robe and his bowl2 and had gone eighteen leagues1 just half way1 when he met the ,hindu mendicant ,upaka4 ,and he announced to him how he had become a ,buddha2 and on the evening of that day he arrived at the hermitage near ,benares4#bai ,the five mendicants1 seeing already from afar the ,buddha coming1 said one to another1 8,friend1 here comes the mendicant ,gotama4 ,he has turned back to a free use of the necessaries of life1 and has recovered roundness of form1 acuteness of sense1 and beauty of complexion4 ,we ought to pay him no reverence2 but as he is1 after all1 of a good family1 he deserves the honour of a seat4 ,so we will simply prepare a seat for him40 ,the ,blessed ,one1 casting about in his mind 7by the power that he had of knowing what was going on in the thoughts of all beings7 as to what they were thinking1 knew their thoughts4 ,then1 concentrating that feeling of his love which was able to pervade generally all beings in earth and heaven1 he directed it specially towards them4 ,and the sense of his love diffused itself through their hearts2 and as he came nearer and nearer1 unable any longer to adhere to their resolve1 they rose from their seats1 and bowed down before him1 and welcomed him with every mark of reverence and respect4 ,but1 not knowing that he had become a ,buddha1 they addressed him1 in everything they said1 either by name1 or as 8,brother40 ,then the ,blessed ,one announced to them his ,buddhahood1 saying1 8,o mendicants1 address not a ,buddha by his name1 or as #8brother4' ,and ,i1 ,o mendicants1 am a ,buddha1 clear in insight1 as those who have gone before40#bbj ,then1 seated on the place prepared for him1 and surrounded by myriads of angels1 he addressed the five attendant elders1 just as the moon was passing out of conjunction with the lunar mansion in ,june1 and taught them in that discourse which was ,the ,foundation of the ,kingdom of ,righteousness4 ,of the five ,elders1 ,kondanya the ,believer#bba gained in knowledge as the discourse went on2 and as it concluded1 he1 with myriads of angels1 had arrived at the ,fruit of the ,first ,path4#bbb ,and the ,master1 who remained there for the rainy season1 sat in the wihra the next day1 when the other four had gone a-begging1 talking to ,vappa3 and ,vappa that morning attained to the ,fruit of the ,first ,path4 ,and1 in a similar manner1 ,bhaddiya on the next day1 and ,mah ,nma on the next1 and ,assaji on the next1 attained to the ,fruit of the ,first ,path4 ,and1 on the fifth day1 he called all five to his side1 and preached to them the discourse ,on the ,non-existence of the ,soul2 and at the end of that discourse all the five elders attained to ,nirvna4 ,then the ,master perceived that ,yasa1 a young man of good family1 was capable of entering the ,paths4 ,and at night-time1 as he was going away1 having left his home in weariness of the world1 the ,master called him1 saying1 8,follow me1 ,yasa60 and on that very night he attained to the ,fruit of the ,first ,path1 and on the next day to ,arahatship4 ,and ,he received also the other fifty-four1 his companions1 into the order1 with the formula1 8,follow me60 and caused them to attain to ,arahatship4 ,now when there were thus in the world sixty-one persons who had become ,arahats1 the ,master1 after the rainy season and the ,feast with which it closes were over1 sent out the sixty in different directions1 with the words1 8,go forth1 ,o mendicants1 preaching and teaching40 ,and himself going towards ,uruvela1 overcame at the ,kappsiya forest1 half way thither1 the thirty young ,bhadda-vaggiyan nobles4 ,of these the least advanced entered the ,first1 and the most advanced the ,third ,path3 and he received them all into the ,order with the formula1 8,follow me60 ,and sending them also forth into the regions round about1 he himself went on to ,uruvela4 ,there he overcame1 by performing three thousand five hundred miracles1 the three ,hindu ascetics1 brothers1--,uruvela ,kassapa and the rest1--who had one thousand disciples4 ,and he received them into the ,order with the formula1 8,follow me60 and established them in ,arahatship by his discourse1 when they were seated on the ,gay-ssa hill1 8,on the ,lessons to be drawn from ,fire40 ,and attended by these thousand ,arahats1 he went to the grove called the ,palm-grove1 hard by ,rjagaha1 with the object of redeeming the promise he had made to ,bimb-sra the king4#bbc ,when the king heard from the keeper of the grove the saying1 8,the ,master is come10 he went to the ,master1 attended by innumerable priests and nobles1 and fell down at the feet of the ,buddha1--those sacred feet1 which bore on their surface the mystic figure of the sacred wheel1 and gave forth a halo of light like a canopy of cloth of gold4 ,then he and his retinue respectfully took their seats on one side4 ,now the question occurred to those priests and nobles1 8,how is it1 then8 has the ,great ,mendicant entered as a student in religion under ,uruvela ,kassapa1 or ,uruvela ,kassapa under the ,great ,mendicant80 ,and the ,blessed ,one1 becoming aware of their thus doubting within themselves1 addressed the ,elder in the verse-- #bhb4 ,what hast thou seen1 ,o dweller in ,uruvela1 ,that thou hast abandoned the ,fire ,god1 counting thyself poor8 ,i ask thee1 ,kassapa1 the meaning of this thing3 ,how is it thou hast given up the sacrifice of fire8 ,and the ,elder1 perceiving what the ,blessed ,one intended1 replied in the verse-- #bhc4 ,some men rely on sights1 and sounds1 and taste1 ,others on sensual love1 and some on sacrifice2 ,but this1 ,i see1 is dross so long as sin remains4 ,therefore ,i find no charm in offerings great or small4 ,and 7in order to make known his discipleship7 he bowed his head to the ,buddha's feet1 saying1 8,the ,blessed ,lord is my master1 and ,i am the disciple60 ,and seven times he rose into the air up to the height of one1 two1 three1 and so on1 up to the height of seven palm-trees2 and descending again1 he saluted the ,buddha1 and respectfully took a seat aside4 ,seeing that wonder1 the multitude praised the ,master1 saying1 8,ah6 how great is the power of the ,buddhas6 ,even so mighty an infidel as this has thought him worthy6 ,even ,uruvela ,kassapa has broken through the net of delusion1 and has yielded to the successor of the ,buddhas60 ,but the ,blessed ,one said1 8,not now only have ,i overcome ,uruvela ,kassapa2 in former ages1 too1 he was conquered by me40 ,and he uttered in that connexion the ,mah ,nrada ,kassapa ,jtaka1 and proclaimed the ,four ,truths4 ,and the king of ,magadha1 with nearly all his retinue1 attained to the ,fruit of the ,first ,path1 and the rest became lay disciples 7without entering the ,paths74#bbd ,and the king still sitting near the ,master told him of the five wishes he had had2 and then1 confessing his faith1 he invited the ,blessed ,one for the next day1 and rising from his side1 departed with respectful salutation4 ,the next day all the men who dwelt in ,rjagaha1 eighteen kois in number1 both those who had already seen the ,blessed ,one1 and those who had not1 came out early from ,rjagaha to the ,grove of ,reeds to see the successor of the ,buddhas4 ,the road1 six miles long1 could not contain them4 ,the whole of the ,grove of ,reeds became like a basket packed quite full4 ,the multitude1 beholding the exceeding beauty of ,him whose power is ,wisdom1 could not contain their delight4 ,vaabh was it called 7that is1 the ,place of ,praise71 for at such spots all the greater and lesser characteristics of a ,buddha1 and the glorious beauty of his person1 are fated to be sung4 ,there was not room for even a single mendicant to get out on the road1 or in the grove1 so crowded was it with the multitude gazing at the beautiful form of the ,being endowed with the tenfold power of ,wisdom4 ,so that day they say the throne of ,sakka felt hot1 to warn him that the ,blessed ,one might be deprived of nourishment1 which should not be4 ,and1 on consideration1 he understood the reason2 and he took the form of a young ,brhman1 and descended in front of the ,buddha1 and made way for him1 singing the praises of the ,buddha1 the ,truth1 and the ,order4 ,and he walked in front1 magnifying the ,master in these verses3 #bhd4 ,he whose passions are subdued has come to ,rjagaha ,glorious as ,sing gold1--the ,blessed ,one2 ,and with him those who once were mere ascetics1 ,now all subdued in heart and freed from sin4 #bhe4 ,he who is free from sin has come to ,rjagaha ,glorious as ,sing gold1--the ,blessed ,one2 ,and with him those who once were mere ascetics1 ,now freed from sin and saved4 #bhf4 ,he who has crossed the flood#bbe has come to ,rjagaha ,glorious as ,sing gold1--the ,blessed ,one2 ,and with him those who once were mere ascetics1 ,but now crossed o'er the flood and freed from sin4 #bhg4 ,he whose dwelling and whose wisdom are tenfold2 ,he who has seen and gained ten precious things2#bbf ,attended by ten hundred as a retinue1-- ,the ,blessed ,one1--has come to ,rjagaha4 ,the multitude1 seeing the beauty of the young ,brhman1 thought1 8,this young ,brhman is exceeding fair1 and yet we have never yet beheld him40 ,and they said1 8,whence comes the young ,brhman1 or whose son is he80 ,and the young ,brhman1 hearing what they said1 answered in the verse1 #bhh4 ,he who is wise1 and all subdued in heart1 ,the ,buddha1 the unequalled among men1 ,the ,arahat1 the most happy upon earth6-- ,his servant am ,i4 ,then the ,master entered upon the path thus made free by the ,archangel1 and entered ,rjagaha attended by a thousand mendicants4 ,the king gave a great donation to the ,order with the ,buddha at their head2 and had water brought1 bright as gems1 and scented with flowers1 in a golden goblet4 ,and he poured the water over the hand of the ,buddha1 in token of the presentation of the ,bambu ,grove1 saying1 8,i1 my lord1 cannot live without the ,three ,gems 7the ,buddha1 the ,order1 and the ,faith74 ,in season and out of season ,i would visit the ,blessed ,one4 ,now the ,grove of ,reeds is far away2 but this ,grove of mine1 called the ,bambu ,grove1 is close by1 is easy of resort1 and is a fit dwelling-place for a ,buddha4 ,let the ,blessed ,one accept it of me60 ,at the acceptance of this monastery the broad earth shook1 as if it said1 8,now the ,religion of ,buddha has taken root60 ,for in all ,india there is no dwelling-place1 save the ,bambu ,grove1 whose acceptance caused the earth to shake3 and in ,ceylon there is no dwelling-place1 save the ,great ,wihra1 whose acceptance caused the earth to shake4 ,and when the ,master had accepted the ,bambu ,grove ,monastery1 and had given thanks for it1 he rose from his seat and went1 surrounded by the members of the ,order1 to the ,bambu ,grove4 ,now at that time two ascetics1 named ,sriputta and ,moggallna1 were living near ,rjagaha1 seeking after salvation4 ,of these1 ,sriputta1 seeing the ,elder ,assaji on his begging round1 was pleasurably impressed by him1 and waited on him1 and heard from him the verse beginning1-- 8,what things soever are produced from causes40#bbg ,and he attained to the blessings which result from conversion2 and repeated that verse to his companion ,moggallna the ascetic4 ,and he1 too1 attained to the blessings which first result from conversion4 ,and each of them left ,sanjaya1#bbh and with his attendants took orders under the ,master4 ,of these two1 ,moggallna attained ,arahatship in seven days1 and ,sriputta the ,elder in half a month4 ,and the ,master appointed these two to the office of his ,chief ,disciples2 and on the day on which ,sriputta the ,elder attained ,arahatship1 he held the so-called ,council of the ,disciples4#bbi ,now whilst the ,successor of the ,buddhas was dwelling there in the ,bambu ,grove1 ,suddhodana the king heard that his son1 who for six years had devoted himself to works of self-mortification1 had attained to ,complete ,enlightenment1 had founded the ,kingdom of ,righteousness1 and was then dwelling at the ,bambu ,grove near ,rjagaha4 ,so he said to a certain courtier1 8,look you1 ,sir2 take a thousand men as a retinue1 and go to ,rjagaha1 and say in my name1 #8,your father1 ,suddhodana the king1 desires to see you2' and bring my son here40 ,and he respectfully accepted the king's command with the reply1 8,so be it1 ,o king60 and went quickly with a thousand followers the sixty leagues distance1 and sat down amongst the disciples of the ,sage1 and at the hour of instruction entered the ,wihra4 ,and thinking1 8,let the king's message stay awhile10 he stood just beyond the disciples and listened to the discourse4 ,and as he so stood he attained to ,arahatship1 with his whole retinue1 and asked to be admitted to the ,order4 ,and the ,blessed ,one stretched forth his hand and said1 8,come among us1 ,o mendicants40 ,and all of them that moment appeared there1 with robes and bowls created by miracle1 like ,elders of a hundred years' standing4 ,now from the time when they attain ,arahatship the ,arahats become indifferent to worldly things3 so he did not deliver the king's message to the ,sage4 ,the king1 seeing that neither did his messenger return1 nor was any message received from him1 called another courtier in the same manner as before1 and sent him4 ,and he went1 and in the same manner attained ,arahatship with his followers1 and remained silent4 ,then the king in the same manner sent nine courtiers each with a retinue of a thousand men4 ,and they all1 neglecting what they had to do1 stayed away there in silence4 ,and when the king found no one who would come and bring even a message1 he thought1 8,not one of these brings back1 for my sake1 even a message3 who will then carry out what ,i say80 ,and searching among all his people he thought of ,ka ,udyin4 ,for he was in everything serviceable to the king1--intimate with him1 and trustworthy4 ,he was born on the same day as the future ,buddha1 and had been his playfellow and companion4 ,so the king said to him1 8,friend ,ka ,udyin1 as ,i wanted to see my son1 ,i sent nine times a thousand men2 but there is not one of them who has either come back or sent a message4 ,now the end of my life is not far off1 and ,i desire to see my son before ,i die4 ,can you help me to see my son80 8,i can1 ,o king60 was the reply1 8if ,i am allowed to become a recluse40 8,my friend10 said the king1 8become a recluse or not as you will1 but help me to see my son60 ,and he respectfully received the king's message1 with the words1 8,so be it1 ,o king60 and went to ,rjagaha2 and stood at the edge of the disciples at the time of the ,master's instruction1 and heard the gospel1 and attained ,arahatship with his followers1 and was received into the ,order4 ,the ,master spent the first ,lent after he had become ,buddha at ,isipatana2 and when it was over went to ,uruvela and stayed there three months and overcame the three brothers1 ascetics4 ,and on the full-moon day of the month of ,january1 he went to ,rjagaha with a retinue of a thousand mendicants1 and there he dwelt two months4 ,thus five months had elapsed since he left ,benres1 the cold season was past1 and seven or eight days since the arrival of ,udyin1 the ,elder4 ,and on the full-moon day of ,march ,udyin thought1 8,the cold season is past2 the spring has come2 men raise their crops and set out on their journeys2 the earth is covered with fresh grass2 the woods are full of flowers2 the roads are fit to walk on2 now is the time for the ,sage to show favour to his family40 ,and going to the ,blessed ,one1 he praised travelling in about sixty stanzas1 that the ,sage might revisit his native town4 #bhi4 ,red are the trees with blossoms bright1 ,they give no shade to him who seeks for fruit2 ,brilliant they seem as glowing fires4 ,the very season's full1 ,o ,great ,one1 of delights4 #bij4 #8,tis not too hot2 #8tis not too cold2 ,there's plenty now of all good things2 ,the earth is clad with verdure green1 ,fit is the time1 ,o mighty ,sage6 ,then the ,master said to him1 8,but why1 ,udyin1 do you sing the pleasures of travelling with so sweet a voice80 8,my lord60 was the reply1 8your father is anxious to see you once more2 will you not show favour to your relations80 8',tis well said1 ,udyin6 ,i will do so4 ,tell the ,order that they shall fulfil the duty laid on all its members of journeying from place to place40 ,ka ,udyin accordingly told the brethren4 ,and the ,blessed ,one1 attended by twenty thousand mendicants free from sin--ten thousand from the upper classes in ,magadha and ,anga1 and ten thousand from the upper classes in ,kapilavatthu--started from ,rjagaha1 and travelled a league a day2 going slowly with the intention of reaching ,kapilavatthu1 sixty leagues from ,rjagaha1 in two months4 ,and the ,elder1 thinking1 8,i will let the king know that the ,blessed ,one has started10 rose into the air and appeared in the king's house4 ,the king was glad to see the ,elder1 made him sit down on a splendid couch1 filled a bowl with the delicious food made ready for himself1 and gave to him4 ,then the ,elder rose up1 and made as if he would go away4 8,sit down and eat10 said the king4 8,i will rejoin the ,master1 and eat then10 said he4 8,where is the ,master now80 asked the king4 8,he has set out on his journey1 attended by twenty thousand mendicants1 to see you1 ,o king60 said he4 ,the king1 glad at heart1 said1 8,do you eat this2 and until my son has arrived at this town1 provide him with food from here40 ,the ,elder agreed2 and the king waited on him1 and then had the bowl cleansed with perfumed chunam1 and filled with the best of food1 and placed it in the ,elder's hand1 saying1 8,give it to the ,buddha40 ,and the ,elder1 in the sight of all1 threw the bowl into the air1 and himself rising up into the sky1 took the food again1 and placed it in the hand of the ,master4 ,the ,master ate it4 ,every day the ,elder brought him food in the same manner4 ,so the ,master himself was fed1 even on the journey1 from the king's table4 ,the ,elder1 day by day1 when he had finished his meal1 told the king1 8,to-day the ,blessed ,one has come so far1 to-day so far40 ,and by talking of the high character of the ,buddha1 he made all the king's family delighted with the ,master1 even before they saw him4 ,on that account the ,blessed ,one gave him pre-eminence1 saying1 8,pre-eminent1 ,o mendicants1 among all those of my disciples who gained over my family1 was ,ka ,udyin40 ,the ,skyas1 as they sat talking of the prospect of seeing their distinguished relative1 considered what place he could stay in2 and deciding that the ,nigrodha ,grove would be a pleasant residence1 they made everything ready there4 ,and with flowers in their hands they went out to meet him2 and sending in front the little children1 and the boys and girls of the village1 and then the young men and maidens of the royal family2 they themselves1 decked of their own accord with sweet-smelling flowers and chunam1 came close behind1 conducting the ,blessed ,one to the ,nigrodha ,grove4 ,there the ,blessed ,one sat down on the ,buddha's throne prepared for him1 surrounded by twenty thousand ,arahats4 ,the ,skyas are proud by nature1 and stubborn in their pride4 ,thinking1 8,siddhattha is younger than we are1 standing to us in the relation of younger brother1 or nephew1 or son1 or grandson10 they said to the little children and the young people1 8,do you bow down before him1 we will seat ourselves behind you40 ,the ,blessed ,one1 when they had thus taken their seats1 perceived what they meant2 and thinking1 8,my relations pay me no reverence2 come now1 ,i must force them to do so10 he fell into the ecstasy depending on wisdom1 and rising into the air as if shaking off the dust of his feet upon them1 he performed a miracle like unto that double miracle at the foot of the ,gaamba-tree4#bcj ,the king1 seeing that miracle1 said1 8,o ,blessed ,one6 ,when you were presented to ,ka ,devala to do obeisance to him on the day on which you were born1 and ,i saw your feet turn round and place themselves on the ,brhman's head1 ,i did obeisance to you4 ,that was my first obeisance4 ,when you were seated on your couch in the shade of the ,jambu-tree on the day of the ploughing festival1 ,i saw how the shadow over you did not turn1 and ,i bowed down at your feet4 ,that was my second obeisance4 ,now1 seeing this unprecedented miracle1 ,i bow down at your feet4 ,this is my third obeisance40 ,then1 when the king did obeisance to him1 there was not a single ,skya who was able to refrain from bowing down before the ,blessed ,one2 and all of them did obeisance4 ,so the ,blessed ,one1 having compelled his relatives to bow down before him1 descended from the sky1 and sat down on the seat prepared for him4 ,and when the ,blessed ,one was seated1 the assembly of his relatives yielded him pre-eminence2 and all sat there at peace in their hearts4 ,then a thunder-cloud poured forth a shower of rain1 and the copper-coloured water went away rumbling beneath the earth4 ,he who wished to get wet1 did get wet2 but not even a drop fell on the body of him who did not wish to get wet4 ,and all seeing it became filled with astonishment1 and said one to another1 8,lo6 what miracle6 ,lo6 what wonder60 ,but the ,teacher said1 8,not now only did a shower of rain fall upon me in the assembly of my relations1 formerly also this happened40 ,and in this connexion he pronounced the story of his ,birth as ,wessantara4 ,when they had heard his discourse they rose up1 and paid reverence to him1 and went away4 ,not one of them1 either the king or any of his ministers1 asked him on leaving1 8,to-morrow accept your meal of us40 ,so on the next day the ,master1 attended by twenty thousand mendicants1 entered ,kapilavatthu to beg4 ,then also no one came to him or invited him to his house1 or took his bowl4 ,the ,blessed ,one1 standing at the gate1 considered1 8,how then did the former ,buddhas go on their begging rounds in their native town8 ,did they go direct to the houses of the kings1 or did they beg straight on from house to house80 ,then1 not finding that any of the ,buddhas had gone direct1 he thought1 8,i1 too1 must accept this descent and tradition as my own2 so shall my disciples in future1 learning of me1 fulfil the duty of begging for their daily food40 ,and beginning at the first house1 he begged straight on4 ,at the rumour that the young chief ,siddhattha was begging from door to door1 the windows in the two-storied and three-storied houses were thrown open1 and the multitude was transfixed at the sight4 ,and the lady1 the mother of ,rhula1 thought1 8,my lord1 who used to go to and fro in this very town with gilded palanquin and every sign of royal pomp1 now with a potsherd in his hand begs his food from door to door1 with shaven hair and beard1 and clad in yellow robes4 ,is this becoming80 ,and she opened the window1 and looked at the ,blessed ,one2 and she beheld him glorious with the unequalled majesty of a ,buddha1 distinguished with the ,thirty-two characteristic signs and the eighty lesser marks of a ,great ,being1 and lighting up the street of the city with a halo resplendent with many colours1 proceeding to a fathom's length all round his person4 ,and she announced it to the king1 saying1 8,your son is begging his bread from door to door20 and she magnified him with the eight stanzas on 8,the ,lion among ,men10 beginning-- #bia4 ,glossy and dark and soft and curly is his hair2 ,spotless and fair as the sun is his forehead2 ,well-proportioned and prominent and delicate is his nose2 ,around him is diffused a network of rays2-- ,the ,lion among ,men6 ,the king was deeply agitated2 and he departed instantly1 gathering up his robe in his hand1 and went quickly and stood before the ,blessed ,one1 and said1 8,why1 ,master1 do you put us to shame8 ,why do you go begging for your food8 ,do you think it impossible to provide a meal for so many monks80 8,this is our custom1 ,o king60 was the reply4 8,not so1 ,master6 our descent is from the royal race of the ,great ,elected2#bca and amongst them all not one chief has ever begged his daily food40 8,this succession of kings is your descent1 ,o king6 but mine is the succession of the prophets 7,buddhas71 from ,dpakara and ,kondanya and the rest down to ,kassapa4 ,these1 and thousands of other ,buddhas1 have begged their daily food1 and lived on alms40 ,and standing in the middle of the street he uttered the verse-- #bib4 ,rise up1 and loiter not6 ,follow after a holy life6 ,who follows virtue rests in bliss1 ,both in this world and in the next40 ,and when the verse was finished the king attained to the ,fruit of the ,first1 and then1 on hearing the following verse1 to the ,fruit of the ,second ,path-- #bic4 ,follow after a holy life6 ,follow not after sin6 ,who follows virtue rests in bliss1 ,both in this world and in the next4 ,and when he heard the story of the ,birth as the ,keeper of ,righteousness1#bcb he attained to the ,fruit of the ,third ,path4 ,and just as he was dying1 seated on the royal couch under the white canopy of state1 he attained to ,arahatship4 ,the king never practised in solitude the ,great ,struggle4#bcc ,now as soon as he had realized the ,fruit of ,conversion1 he took the ,buddha's bowl1 and conducted the ,blessed ,one and his retinue to the palace1 and served them with savoury food1 both hard and soft4 ,and when the meal was over1 all the women of the household came and did obeisance to the ,blessed ,one1 except only the mother of ,rhula4 ,but she1 though she told her attendants to go and salute their lord1 stayed behind1 saying1 8,if ,i am of any value in his eyes1 my lord will himself come to me2 and when he has come ,i will pay him reverence40 ,and the ,blessed ,one1 giving his bowl to the king to carry1 went with his two chief disciples to the apartments of the daughter of the king1 saying1 8,the king's daughter shall in no wise be rebuked1 howsoever she may be pleased to welcome me40 ,and he sat down on the seat prepared for him4 ,and she came quickly and held him by his ankles1 and laid her head on his feet1 and so did obeisance to him1 even as she had intended4 ,and the king told of the fullness of her love for the ,blessed ,one1 and of her goodness of heart1 saying1 8,when my daughter heard1 ,o ,master1 that you had put on the yellow robes1 from that time forth she dressed only in yellow4 ,when she heard of your taking but one meal a day1 she adopted the same custom4 ,when she heard that you renounced the use of elevated couches1 she slept on a mat spread on the floor4 ,when she heard you had given up the use of garlands and unguents1 she also used them no more4 ,and when her relatives sent a message1 saying1 #8,let us take care of you1' she paid them no attention at all4 ,such is my daughter's goodness of heart1 ,o ,blessed ,one60 8',tis no wonder1 ,o king60 was the reply1 8that she should watch over herself now that she has you for a protector1 and that her wisdom is mature2 formerly1 even when wandering among the mountains without a protector1 and when her wisdom was not mature1 she watched over herself40 ,and he told the story of his ,birth as the ,moonsprite2#bcd and rose from his seat1 and went away4 ,on the next day the festivals of the coronation1 and of the housewarming1 and of the marriage of ,nanda1 the king's son1 were being celebrated all together4 ,but the ,buddha went to his house1 and gave him his bowl to carry2 and with the object of making him abandon the world1 he wished him true happiness2 and then1 rising from his seat1 departed4 ,and 7the bride7 ,janapada ,kaly1 seeing the young man go away1 gazed wonderingly at him1 and cried out1 8,my ,lord1 whither go you so quickly80 ,but he1 not venturing to say to the ,blessed ,one1 8,take your bowl10 followed him even unto the ,wihra4 ,and the ,blessed ,one received him1 unwilling though he was1 into the ,order4 ,it was on the third day after he reached ,kapilapura that the ,blessed ,one ordained ,nanda4 ,on the second day the mother of ,rhula arrayed the boy in his best1 and sent him to the ,blessed ,one1 saying1 8,look1 dear1 at that monk1 attended by twenty thousand monks1 and glorious in appearance as the ,archangel ,brahma6 ,that is your father4 ,he had certain great treasures1 which we have not seen since he abandoned his home4 ,go now1 and ask for your inheritance1 saying1 #8,father1 ,i am your son4 ,when ,i am crowned1 ,i shall become a king over all the earth4 ,i have need of the treasure4 ,give me the treasure2 for a son is heir to his father's property4'0 ,the boy went up to the ,blessed ,one1 and gained the love of his father1 and stood there glad and joyful1 saying1 8,happy1 ,o monk1 is thy shadow60 and adding many other words befitting his position4 ,when the ,blessed ,one had ended his meal1 and had given thanks1 he rose from his seat1 and went away4 ,and the child followed the ,blessed ,one1 saying1 8,o monk6 give me my inheritance6 give me my inheritance60 ,and the ,blessed ,one prevented him not4 ,and the disciples1 being with the ,blessed ,one1 ventured not to stop him4 ,and so he went with the ,blessed ,one even up to the grove4 ,then the ,blessed ,one thought1 8,this wealth1 this property of his father's1 which he is asking for1 perishes in the using1 and brings vexation with it6 ,i will give him the sevenfold wealth of the ,arahats which ,i obtained under the ,bo-tree1 and make him the heir of a spiritual inheritance60 ,and he said to ,sriputta1 8,well1 then1 ,sriputta1 receive ,rhula into the ,order40 ,but when the child had been taken into the ,order the king grieved exceedingly4 ,and he was unable to bear his grief1 and made it known to the ,blessed ,one1 and asked of him a boon1 saying1 8,if you so please1 ,o ,master1 let not the ,holy ,one receive a son into the ,order without the leave of his father and mother40 ,and the ,blessed ,one granted the boon4 ,and the next day1 as he sat in the king's house after his meal was over1 the king1 sitting respectfully by him1 said1 8,master6 when you were practising austerities1 an angel came to me1 and said1 #8,your son is dead6' ,and ,i believed him not1 and rejected what he said1 answering1 ',my son will not die without attaining ,buddhahood6'0 ,and he replied1 saying1 8,why should you now have believed8 when formerly1 though they showed you my bones and said your son was dead1 you did not believe them40 ,and in that connexion he told the story of his ,birth as the ,great ,keeper of ,righteousness4#bce ,and when the story was ended1 the king attained to the ,fruit of the ,third ,path4 ,and so the ,blessed ,one established his father in the ,three ,fruits2 and he returned to ,rjagaha attended by the company of the brethren1 and resided at the ,grove of ,st4 ,at that time the householder ,antha ,piika1 bringing merchandise in five hundred carts1 went to the house of a trader in ,rjagaha1 his intimate friend1 and there heard that a ,blessed ,buddha had arisen4 ,and very early in the morning he went to the ,teacher1 the door being opened by the power of an angel1 and heard the ,truth and became converted4 ,and on the next day he gave a great donation to the ,order1 with the ,buddha at their head1 and received a promise from the ,teacher that he would come to ,svatthi4 ,then along the road1 forty-five leagues in length1 he built resting-places at every league1 at an expenditure of a hundred thousand for each4 ,and he bought the ,grove called ,jetavana for eighteen kois of gold pieces1 laying them side by side over the ground1 and erected there a new building4 ,in the midst thereof he made a pleasant room for the ,sage1 and around it separately constructed dwellings for the eighty ,elders1 and other residences with single and double walls1 and long halls and open roofs1 ornamented with ducks and quails2 and ponds also he made1 and terraces to walk on by day and by night4 ,and so having constructed a delightful residence on a pleasant spot1 at an expense of eighteen kois1 he sent a message to the ,sage that he should come4 ,the ,master1 hearing the messenger's words1 left ,rjagaha attended by a great multitude of monks1 and in due course arrived at the city of ,svatthi4 ,then the wealthy merchant decorated the monastery2 and on the day on which the ,buddha should arrive at ,jetavana he arrayed his son in splendour1 and sent him on with five hundred youths in festival attire4 ,and he and his retinue1 holding five hundred flags resplendent with cloth of five different colours1 appeared before the ,sage4 ,and behind him ,mah-,subhadd and ,cla-,subhadd1 the two daughters of the merchant1 went forth with five hundred damsels carrying water-pots full of water4 ,and behind them1 decked with all her ornaments1 the merchant's wife went forth1 with five hundred matrons carrying vessels full of food4 ,and behind them all the great merchant himself1 clad in new robes1 with five hundred traders also dressed in new robes1 went out to meet the ,blessed ,one4 ,the ,blessed ,one1 sending this retinue of lay disciples in front1 and attended by the great multitude of monks1 entered the ,jetavana monastery with the infinite grace and unequalled majesty of a ,buddha1 making the spaces of the grove bright with the halo from his person1 as if they were sprinkled with gold-dust4 ,then ,antha ,piika asked him1 8,how1 my ,lord1 shall ,i deal with this ,wihra80 8,o householder10 was the reply1 8give it then to the ,order of ,mendicants1 whether now present or hereafter to arrive40 ,and the great merchant1 saying1 8,so be it1 my ,lord10 brought a golden vessel1 and poured water over the hand of the ,sage1 and dedicated the ,wihra1 saying1 8,i give this ,jetavana ,wihra to the ,order of ,mendicants with the ,buddha at their head1 and to all from every direction now present or hereafter to come40#bcf ,and the ,master accepted the ,wihra1 and giving thanks1 pointed out the advantages of monasteries1 saying1-- #bid4 ,cold they ward1 off1 and heat2 ,so also beasts of prey1 ,and creeping things1 and gnats1 ,and rains in the cold season4 ,and when the dreaded heat and winds ,arise1 they ward them off4 #bie4 ,to give to monks a dwelling-place1 ,wherein in safety and in peace ,to think till mysteries grow clear1 ,the ,buddha calls a worthy deed4 #bif4 ,let therefore a wise man1 ,regarding his own weal1 ,have pleasant monasteries built1 ,and lodge there learned men4 #big4 ,let him with cheerful mien ,give food to them1 and drink1 ,and clothes1 and dwelling-places ,to the upright in mind4 #bih4 ,then they shall preach to him the ,truth1-- ,the ,truth1 dispelling every grief1-- ,which ,truth1 when here a man receives1 ,he sins no more1 and dies away6 ,antha ,piika began the dedication festival from the second day4 ,the festival held at the dedication of ,viskh's building ended in four months but1 ,antha ,piika dedication festival lasted nine months4 ,at the festival1 too1 eighteen kois were spent2 so on that one monastery he spent wealth amounting to fifty-four kois4 ,long ago1 too1 in the time of the ,blessed ,buddha ,vipassin1 a merchant named ,punabbasu ,mitta bought that very spot by laying golden bricks over it1 and built a monastery there a league in length4 ,and in the time of the ,blessed ,buddha ,sikhin1 a merchant named ,sirivaha bought that very spot by standing golden ploughshares over it1 and built there a monastery three-quarters of a league in length4 ,and in the time of the ,blessed ,buddha ,vessabh1 a merchant named ,sotthiya bought that very spot by laying golden elephant feet along it1 and built a monastery there half a league in length4 ,and in the time of the ,blessed ,buddha ,kakusandha1 a merchant named ,accuta also bought that very spot by laying golden bricks over it1 and built there a monastery a quarter of a league in length4 ,and in the time of the ,blessed ,buddha ,kogamana1 a merchant named ,ugga bought that very spot by laying golden tortoises over it1 and built there a monastery half a league in length4 ,and in the time of the ,blessed ,buddha ,kassapa1 a merchant named ,sumagala bought that very spot by laying golden bricks over it1 and built there a monastery sixty acres in extent4 ,and in the time of our ,blessed ,one1 ,antha ,piika the merchant bought that very spot by laying kahpaas over it1 and built there a monastery thirty acres in extent4 ,for that spot is a place which not one of all the ,buddhas has deserted4 ,and so the ,blessed ,one lived in that spot from the attainment of omniscience under the ,bo-tree till his death4 ,this is the ,proximate ,epoch4 ,and now we will tell the stories of all his ,births4 ,,end ,,of ,,the ,,account ,,of ,,the ,,causes ,,that ,,lead ,,to ,,the ,,attainment ,,of ,,buddhahood4 ,,glory ,,be ,,to ,,the ,,blessed1 ,,the ,,holy1 ,,the ,,all-,,wise ,,one4 ,,book ,i4 ,no4 #a4--;,holding to the ,truth4#bcg ,this discourse on the ,true 7,apaaka71 the ,blessed ,one delivered while at the ,jetavana ,wihra1 near ,svatthi4 ,what was the circumstance concerning which this tale arose8 ,about the five hundred heretics1 friends of the ,merchant4 ,for one day1 we are told1 ,antha ,piika the merchant took five hundred heretics1 friends of his1 and had many garlands and perfumes and ointments and oil and honey and molasses and clothes and vestments brought1 and went to ,jetavana4 ,and saluting the ,blessed ,one1 he offered him garlands and other things1 and bestowed medicines and clothes on the ,order of ,mendicants1 and sat down in a respectful and becoming manner on one side of the ,teacher4#bch ,and those followers of wrong belief also saluted the ,blessed ,one1 and sat down close to ,antha ,piika4 ,and they beheld the countenance of the ,teacher like the full moon in glory2 and his person endowed with all the greater and lesser marks of honour1 and surrounded to a fathom's length with brightness2 and also the clustering rays 7the peculiar attribute of a ,buddha71 which issued from him like halos1 and in pairs4 ,then1 though mighty in voice like a young lion roaring in his pride in the ,red ,rock ,valley1#bci or like a monsoon thunder-cloud1 he preached to them in a voice like an archangel's voice1 perfect and sweet and pleasant to hear1 a discourse varied with many counsels1--as if he were weaving a garland of pearls out of the stars in the ,milky ,way6 ,when they had heard the ,teacher's discourse1 they were pleased at heart2 and rising up1 they bowed down to the ,one ,mighty by ,wisdom1 and giving up the wrong belief as their refuge1 they took refuge in the ,buddha4 ,and from that time they were in the habit of going with ,antha ,piika to the ,wihra1 taking garlands and perfumes with them1 and of hearing the ,truth1 and of giving gifts1 and of keeping the ,precepts1 and of making confession4 ,now the ,blessed ,one went back again from ,svatthi to ,rjagaha4 ,and they1 as soon as the ,successor of the ,prophets was gone1 gave up that faith2 and again put their trust in heresy1 and returned to their former condition4 ,and the ,blessed ,one1 after seven or eight months1 returned to ,jetavana4 ,and ,antha ,piika again brought those men with him1 and going to the ,teacher honoured him with gifts as before1 and bowing down to him1 seated himself respectfully by his side4 ,then he told the ,blessed ,one that when the ,successor of the ,prophets had left1 those men had broken the faith they had taken1 had returned to their trust in heresy1 and had resumed their former condition4 ,and the ,blessed ,one1 by the power of the sweet words he had continually spoken through countless ages1 opened his lotus mouth as if he were opening a jewel-casket scented with heavenly perfume1 and full of sweet-smelling odours2 and sending forth his pleasant tones1 he asked them1 saying1 8,is it true1 then1 that you1 my disciples1 giving up the ,three ,refuges1#bdj have gone for refuge to another faith80 ,and they could not conceal it1 and said1 8,it is true1 ,o ,blessed ,one60 ,and when they had thus spoken1 the ,teacher said1 8,not in hell beneath1 nor in heaven above1 nor beyond in the countless world-systems of the universe1 is there any one like to a ,buddha in goodness and wisdom--much less1 then1 a greater40 ,and he described to them the qualities of the ,three ,gems as they are laid down in the ,scripture passages beginning1 8,whatever creatures there may be1 etc41 the ,successor of the ,prophets is announced to be the ,chief of all40 ,and again1 8,whatsoever treasure there be here or in other worlds10 etc4 ,and again1 8,from the chief of all pleasant things10 etc4 ,and he said1 8,whatever disciples1 men or women1 have taken as their refuge the ,three ,gems endowed with these glorious qualities1 they will never be born in hell2 but freed from birth in any place of punishment1 they will be reborn in heaven1 and enter into exceeding bliss4 ,you1 therefore1 by leaving so safe a refuge1 and placing your reliance on other teaching1 have done wrong40 ,and here the following passages should be quoted to show that those who1 for the sake of ,perfection and ,salvation1 have taken refuge in the ,three ,gems1 will not be reborn in places of punishment3-- ,those who have put their trust in ,buddha1 ,they will not go to a world of pain3 ,having put off this mortal coil1 ,they will enter some heavenly body6 ,those who have put their trust in the ,truth1 ,they will not go to a world of pain3 ,having put off this mortal coil1 ,they will enter some heavenly body6 ,those who have put their faith in the ,order1 ,they will not go to a world of pain3 ,having put off this mortal coil1 ,they will enter some heavenly body6 ,they go to many a refuge-- ,to the mountains and the forest4444 7and so on down to7 ,having gone to this as their refuge1 ,they are freed from every pain4#bda ,the above was not all the discourse which the ,teacher uttered to them4 ,he also said1 8,disciples6 the meditation on the ,buddha1 the ,truth1 and the ,order1 gives the ,entrance and the ,fruit of the ,first ,path1 and of the ,second1 and of the ,third1 and of the ,fourth40 ,and having in this way laid down the ,truth to them1 he added1 8,you have done wrong to reject so great salvation60 ,and here the fact of the gift of the ,paths to those who meditate on the ,buddha1 the ,order1 and the ,truth1 might be shown from the following and other similar passages3 8,there is one thing1 ,o mendicants1 which1 if practised with increasing intensity1 leads to complete weariness of the vanities of the world1 to the end of longings1 to the destruction of excitement1 to peace of mind1 to higher knowledge1 to complete enlightenment1 to ,nirvna4 ,what is that one thing8 ,the meditation on the ,buddhas40 ,having thus exhorted the disciples in many ways1 the ,blessed ,one said1 8,disciples6 formerly1 too1 men trusting to their own reason foolishly mistook for a refuge that which was no refuge1 and becoming the prey of demons in a wilderness haunted by evil spirits1 came to a disastrous end4 ,whilst those who adhered to the absolute1 the certain1 the right belief1 found good fortune in that very desert40 ,and when he had thus spoken1 he remained silent4 ,then ,antha ,piika1 the house-lord1 arose from his seat1 and did obeisance to the ,blessed ,one1 and exalted him1 and bowed down before him with clasped hands1 and said1 8,now1 at least1 ,o ,lord6 the foolishness of these disciples in breaking with the best refuge is made plain to us4 ,but how those self-sufficient reasoners were destroyed in the demon-haunted desert1 while those who held to the truth were saved1 is hid from us1 though it is known to you4 ,may it please the ,blessed ,one to make this matter known to us1 as one causing the full moon to rise in the sky60 ,then the ,blessed ,one said1 8,o householder6 it was precisely with the object of resolving the doubts of the world that for countless ages ,i have practised the ,ten ,cardinal ,virtues1#bdb and have so attained to perfect knowledge4 ,listen1 then1 and give ear attentively1 as if you were filling up a golden measure with the most costly essence60 ,having thus excited the merchant's attention1 he made manifest that which had been concealed by change of birth1--setting free1 as it were1 the full moon from the bosom of a dark snow-cloud4 99 99 99 99 99 ,once upon a time in the country of ,ksi and the city of ,benares1 there was a king called ,brahma-datta4 ,the ,bodisat was at that time born in a merchant's family2 and in due course he grew up1 and went about trafficking with five hundred bullock-carts4 ,sometimes he travelled from east to west1 and sometimes from west to east4 ,at ,benares too there was another young merchant1 stupid1 dull1 and unskilful in resource4 ,now the ,bodisat collected in ,benares merchandise of great value1 and loaded it in five hundred bullock-carts1 and made them ready for a journey4 ,and that foolish merchant likewise loaded five hundred carts1 and got them ready to start4 ,then the ,bodisat thought1 8,if this foolish young merchant should come with me1 the road will not suffice for the thousand carts1 all travelling together2 the men will find it hard to get wood and water1 and the bullocks to get grass4 ,either he or ,i ought to go on first40 ,and sending for him he told him as much2 saying1 8,we two can't go together4 ,will you go on in front1 or come on after me80 ,and that other thought1 8,it will be much better for me to go first4 ,i shall travel on a road that is not cut up1 the oxen will eat grass that has not been touched1 and for the men there will be curry-stuffs1 of which the best have not been picked2 the water will be undisturbed2 and ,i shall sell my goods at what price ,i like40 ,so he said1 8,i1 friend1 will go on first40 ,but the ,bodisat saw that it would be better to go second3 for thus it occurred to him1 8,those who go in front will make the rough places plain1 whilst ,i shall go over the ground they have traversed3--the old rank grass will have been eaten by the oxen that have gone first1 whilst my oxen will eat the freshly grown and tender shoots3--for the men there will be the sweet curry-stuffs that have grown where the old was picked3--where there is no water these others will dig and get supplies1 whilst we shall drink from the wells that they have dug3--and haggling about prices too is killing work2 whereas by going afterwards1 ,i shall sell my goods at the prices they have established40 ,so seeing all these advantages1 he said1 8,well1 friend1 you may go on first40 ,the foolish merchant said1 8,very well1 then60 yoked his waggons and started2 and in due course passed beyond the inhabited country1 and came to the border of the wilderness4 ,now there are five kinds of wildernesses1 those that have become so by reason of thieves1 of wild beasts1 of the want of water1 of the presence of demons1 and of insufficiency of food2 and of these this wilderness was demon-haunted and waterless4#bdc ,so the merchant placed great water-pots on his carts1 and filled them with water1 and then entered the desert1 which was sixty leagues across4 ,but1 when he had reached the middle of the desert1 the demon who dwelt there thought1 8,i will make these fellows throw away the water they have brought2 and having thus destroyed their power of resistance1 ,i will eat them every one60 ,so he created a beautiful carriage drawn by milk-white bulls2 and attended by ten or twelve demons with bows and arrows1 and swords and shields1 in their hands1 he went to meet the merchant1 seated like a lord in his carriage1--but adorned with a garland of water-lilies1 with his hair and clothes all wet1 and his carriage wheels begrimed with mud4 ,his attendants too went before and after him1 with their hair and clothes all wet1 decked with garlands of white lotuses1 carrying bunches of red lotuses1 eating the edible stalks of water-plants1 and with drops of water and mud trickling from them4 ,now the chiefs of trading caravans1 whenever a headwind blows1 ride in their carriage in front1 surrounded by their attendants1 and thus escape the dust2 and when it blows from behind1 they1 in the same manner1 ride behind4 ,at that time there was a headwind1 so the merchant went in front4 ,as the demon saw him coming1 he turned his carriage out of the way1 and greeted him kindly1 saying1 8,where are you going to80 ,and the merchant hurrying his carriage out of the way1 made room for the carts to pass1 and waiting beside him1 said to the demon1 8,we have come thus far from ,benares4 ,and you ,i see with lotus wreaths1 and water-lilies in your hands1 eating lotus stalks1 soiled with dirt1 and dripping with water and mud4 ,pray1 does it rain on the road you have come by1 and are there tanks there covered with water-plants80 ,no sooner had the demon heard that1 than he answered2 8,what is this that you say8 ,yonder streak is green forest2 from thence onwards the whole country abounds with water1 it is always raining1 the pools are full1 and here and there are ponds covered with lotuses40 ,and as the carts passed by one after another1 he asked1 8,where are you going with these carts80 8,to such and such a country10 was the reply4 8,and in this cart1 and in this1 what have you got80 said he4 8,such and such things40 8,this cart coming last comes along very heavily1 what is there in this one80 8,there's water in that40 8,you have done right to bring water as far as this2 but further on there's no need of it4 ,in front of you there's plenty of water4 ,break the pots and pour away the water1 and go on at your ease40 ,then he added1 8,do you go on1 we have already delayed too long60 and himself went on a little1 and as soon as he was out of sight1 went back to the demons' home4 ,and that foolish merchant1 in his folly1 accepted the demon's word1 and had his pots broken1 and the water poured away 7without saving even a cupful71 and sent on the carts4 ,and before them there was not the least water4 ,and the men1 having nothing to drink1 became weary4 ,and journeying on till sunset1 they unyoked the waggons1 and ranged them in a circle1 and tied the oxen to the wheels4 ,and there was neither water for the oxen1 nor could the men cook their rice4 ,and the worn-out men fell down here and there and slept4 ,and at the end of the night the demons came up from their demon city1 and slew them all1 both men and oxen1 and ate their flesh1 and went away leaving their bones behind4 ,so on account of one foolish young merchant these all came to destruction1 and their bones were scattered to all the points of the compass6 ,and the five hundred carts stood there just as they had been loaded6 ,now for a month and a half after the foolish merchant had started1 the ,bodisat waited2 and then left the city1 and went straight on till he came to the mouth of the desert4 ,there he filled the vessels1 and laid up a plentiful store of water1 and had the drum beaten in the encampment to call the men together1 and addressed them thus3 8,without asking me1 let not even a cupful of water be used6 ,there are poisonous trees in the wilderness3 without asking me1 let not a leaf nor a flower nor a fruit you have not eaten before1 be eaten60 ,and when he had thus exhorted his followers1 he entered the desert with his five hundred waggons4 ,when he had reached the middle of the desert1 that demon1 in the same way as before1 showed himself to the ,bodisat as if he were coming from the opposite direction4 ,the ,bodisat knew him as soon as he saw him1 thinking thus3 8,there is no water in this wilderness2 its very name is the arid desert4 ,this fellow is red-eyed and bold1 and throws no shadow4 ,the foolish merchant who went on before me will doubtless have been persuaded by this fellow to throw away all his water2 will have been wearied out2 and1 with all his people1 have fallen a prey4 ,but he doesn't know1 methinks1 how clever ,i am1 and how fertile in resource40 ,then he said to him1 8,begone6 ,we are travelling merchants1 and don't throw away the water we've got till we see some more2 and as soon as we do see it1 we understand quite well how to lighten carts by throwing ours away60 ,the demon went on a little way1 and when he got out of sight1 returned to his demon city4 ,when the demons were gone1 his men said to the ,bodisat1 8,sir6 those men told us that yonder was the beginning of the green forest1 and from there onwards it was always raining4 ,they had all kinds of lotuses with them in garlands and branches1 and were chewing the edible lotus-stalks2 their clothes and hair were all wet1 and they came dripping with water4 ,let us throw away the water1 and go on quickly with light carts60 ,and when he heard what they said1 the ,bodisat made the waggons halt1 and collecting all his men1 put the question to them1 8,have you ever heard anybody say that there was any lake or pond in this desert80 8,we never heard so40 8,and now some men are saying that it rains on the other side of that stretch of green forest4 ,how far can a rain-wind be felt80 8,about a league1 ,sir40 8,now does the rain-wind reach the body of any one of you80 8,no1 ,sir40 8,and how far off is the top of a rain-cloud visible80 8,about a league1 ,sir40 8,now does any one of you see the top of a single cloud80 8,no one1 ,sir40 8,how far off can a flash of lightning be seen80 8,four or five leagues1 ,sir40 8,now has the least flash of lightning been seen by any one of you80 8,no1 ,sir40 8,how far off can thunder be heard80 8,a league or two1 ,sir40 8,now has any of you heard the thunder80 8,no1 ,sir40 8,these fellows are not men1 they are demons6 ,they must have come to make us throw away our water with the hope of destroying us in our weakness4 ,the foolish young merchant who went on before us had no power of resource4 ,no doubt he has let himself be persuaded to throw away his supply of water1 and has fallen a prey to those fellows4 ,his waggons will be standing there just as they were loaded4 ,we shall find them to-day4 ,go on as quickly as you can1 and don't throw away a single half-pint of water60 ,with these words he sent them forward2 and going on he found the five hundred carts as they had been loaded1 and the bones of men and oxen scattered about4 ,and he had his waggons unyoked1 and ranged in a circle so as to form a strong encampment2 and he had the men and oxen fed betimes1 and the oxen made to lie down in the midst of the men4 ,and he himself took the overseers of the company1 and stood on guard with a drawn sword through the three watches of the night1 and waited for the dawn4 ,and quite early the next day he saw that everything that should be done was done1 and the oxen fed2 and leaving such carts as were weak he took strong ones1 and throwing away goods of little value he loaded goods of greater value4 ,and arriving at the proposed mart1 he sold his merchandise for two or three times the cost price1 and with all his company returned to his own city4 99 99 99 99 99 ,and when he had told this story1 the ,teacher added1 8,thus1 ,o householder1 long ago those who relied on their own reason came to destruction1 while those who held to the truth escaped the hands of the demons1 went whither they had wished to go1 and got back again to their own place40 ,and it was when he had become a ,buddha that he uttered the following verse belonging to this lesson on ,holding to the ,truth2 and thus uniting the two stories1 he said-- #a4 ,some speak that which none can question2 ,mere logicians speak not so4 ,the wise man knows that this is so1 ,and takes for true what is the truth6 ,thus the ,blessed ,one taught those disciples the lesson regarding truth4 8,life according to the ,truth confers the three happy conditions of existence here below1 and the six joys of the ,brahmalokas in the heaven of delight1 and finally leads to the attainment of ,arahatship2 but life according to the ,untrue leads to rebirth in the four hells and among the five lowest grades of man40 ,he also proclaimed the ,four ,truths in sixteen ways4 ,and at the end of the discourse on the ,truths all those five hundred disciples were established in the ,fruit of ,conversion4 ,the ,teacher having finished the discourse1 and told the double narrative1 established the connexion1#bdd and summed up the ,jtaka by concluding1 8,the foolish young merchant of that time was ,devadatta1 his men were ,devadatta's followers4 ,the wise young merchant's men were the attendants of the ,buddha1 and the wise young merchant was ,i myself40 ,,end ,,of ,,the ,,story ,,on ,,holding ,,to ,,the ,,truth4 ,no4 #b4 ,,va,,upatha ,j,,taka4 ,the ,sandy ,road4 8,the ,determined ,ones10 etc4--,this discourse was uttered by the ,blessed ,one while at ,svatthi4 ,about what8 ,about a mendicant who had no perseverance4 ,for whilst the ,successor of the ,prophets1 we are told1 was staying at ,svatthi1 a young man of good family dwelling there went to ,jetavana1 and heard a discourse from the ,teacher4 ,and with converted heart he saw the evil result of lusts1 and entered the ,order4 ,when he had passed the five years of noviciate1 he learnt two summaries of doctrine1 and applied himself to the practice of meditation4 ,and receiving from the ,teacher a suitable subject as a starting-point for thought1 he retired to a forest4 ,there he proceeded to pass the rainy season2 but after three months of constant endeavour1 he was unable to obtain even the least hint or presentiment of the attainment of insight4#bde ,then it occurred to him1 8,the ,teacher said there were four kinds of men2 ,i must belong to the lowest class4 ,in this birth there will be1 ,i think1 neither ,path nor ,fruit for me4 ,what is the good of my dwelling in the forest8 ,returning to the ,teacher1 ,i will live in the sight of the glorious person of the ,buddha1 and within hearing of the sweet sound of the ,law40 ,and he returned to ,jetavana4 ,his friends and intimates said to him1 8,brother1 you received from the ,teacher a subject of meditation1 and left us to devote yourself to religious solitude2 and now you have come back1 and have given yourself up again to the pleasures of social intercourse4 ,have you then really attained the utmost aim of those who have given up the world8 ,have you escaped transmigration80#bdf 8,brethren6 ,i have gained neither the ,path nor the ,fruit thereof4 ,i have come to the conclusion that ,i am fated to be a useless creature2 and so have come back and given up the attempt40 8,you have done wrong1 ,brother6 after taking vows according to the religion of the ,teacher whose firmness is so immovable1 to have given up the attempt4 ,come1 let us show this matter to the ,buddha40 ,and they took him to the ,teacher4 ,when the ,teacher saw them1 he said1 8,i see1 ,o mendicants6 that you have brought this brother here against his will4 ,what has he done80 8,lord6 this brother having taken the vows in so sanctifying a faith1 has abandoned the endeavour to accomplish the aim of a member of the ,order1 and has come back to us40 ,then the ,teacher said to him1 8,is it true you have given up trying80 8,it is true1 ,o ,blessed ,one60 was the reply4 8,how is it1 brother1 that you1 who have now taken the vows according to such a system1 have proved yourself to be--not a man of few desires1 contented1 separate from the world1 persevering in effort--but so irresolute6 ,why1 formerly you were full of determination4 ,by your energy alone the men and bullocks of five hundred waggons obtained water in the sandy desert1 and were saved4 ,how is it that you give up trying1 now80 ,then by those few words that brother was established in resolution6 ,but the others1 hearing that story1 besought of the ,blessed ,one1 saying1 8,lord6 ,we know that this brother has given up trying now2 and yet you tell how formerly by his energy alone the men and bullocks of five hundred waggons obtained water in the sandy desert1 and were saved4 ,tell us how this was40 8,listen1 then1 ,o mendicants60 said the ,blessed ,one3 and having thus excited their attention1 he made manifest a thing concealed through change of birth4 99 99 99 99 99 ,once upon a time1 when ,brahma-datta was reigning in ,benares1 in the country of ,ksi1 the future ,buddha was born in a merchant's family2 and when he grew up1 he went about trafficking with five hundred carts4 ,one day he arrived at a sandy desert twenty leagues across4 ,the sand in that desert was so fine1 that when taken in the closed fist1 it could not be kept in the hand4 ,after the sun had risen it became as hot as a mass of charcoal1 so that no man could walk on it4 ,those1 therefore1 who had to travel over it took wood1 and water1 and oil1 and rice in their carts2 and travelled during the night4 ,and at daybreak they formed an encampment1 and spread an awning over it1 and taking their meals early1 they passed the day sitting in the shade4 ,at sunset they supped2 and when the ground had become cool1 they yoked their oxen and went on4 ,the travelling was like a voyage over the sea3 a so-called land-pilot had to be chosen1 and he brought the caravan safe to the other side by his knowledge of the stars4 ,on this occasion the merchant of our story traversed the desert in that way4 ,and when he had passed over fifty-nine leagues he thought1 8,now in one more night we shall get out of the sand10 and after supper he directed the wood and water to be thrown away1 and the waggons to be yoked2 and so set out4 ,the pilot had cushions arranged on the foremost cart1 and lay down looking at the stars1 and directing them where to drive4 ,but worn out by want of rest during the long march1 he fell asleep1 and did not perceive that the oxen had turned round and taken the same road by which they had come4 ,the oxen went on the whole night through4 ,towards dawn the pilot woke up1 and1 observing the stars1 called out1 8,stop the waggons1 stop the waggons60 ,the day broke just as they had stopped1 and were drawing up the carts in a line4 ,then the men cried out1 8,why1 this is the very encampment we left yesterday6 ,our wood and water is all gone6 ,we are lost60 ,and unyoking the oxen1 and spreading the canopy over their heads1 they lay down1 in despondency1 each one under his waggon4 ,but the ,bodisat1 saying to himself1 8,if ,i lose heart1 all these will perish10 walked about while the morning was yet cool4 ,and on seeing a tuft of ,kusa-grass1 he thought1 8,this must have grown by attracting some water which there must be beneath it40 ,and he made them bring a hoe and dig in that spot4 ,and they dug sixty cubits deep4 ,and when they had got thus far1 the spade of the diggers struck on a rock3 and as soon as it struck1 they all gave up in despair4 ,but the ,bodisat thought1 8,there must be water under that rock10 and descending into the well1 he got upon the stone1 and1 stooping down1 applied his ear to it1 and tested the sound of it4 ,and he heard the sound of water gurgling beneath4 ,and he got out1 and called his page4 8,my lad1 if you give up now1 we shall all be lost4 ,don't you lose heart4 ,take this iron hammer1 and go down into the pit1 and give the rock a good blow40 ,the lad obeyed1 and though they all stood by in despair1 he went down full of determination1 and struck at the stone4 ,and the rock split in two1 and fell below1 and no longer blocked up the stream4 ,and water rose till its brim was the height of a palm-tree in the well4 ,and they all drank of the water1 and bathed in it4 ,then they split up their extra yokes and axles1 and cooked rice1 and ate it1 and fed their oxen with it4 ,and when the sun set1 they put up a flag by the well1 and went to the place appointed4 ,there they sold their merchandise at double and treble profit1 and returned to their own home1 and lived to a good old age1 and then passed away according to their deeds4 ,and the ,bodisat gave gifts1 and did other virtuous acts1 and passed away according to his deeds4 ,when the ,buddha had told the story1 he1 as ,buddha1 uttered the verse-- #b4 ,the men of firm resolve dug on into the sand1 ,till in the very road they found whereof to drink4 ,and so the wise1 strong by continuing effort1 ,finds--if he weary not--,rest for his heart6 ,when he had thus discoursed1 he declared the ,four ,truths4 ,and when he had concluded1 the despairing priest was established in the highest ,fruit1 in ,arahatship 7which is ,nirvna74 ,after the ,teacher had told the two stories1 he formed the connexion1 and summed up the ,jtaka1 by saying1 in conclusion1 8,the page who at that time despaired not1 but broke the stone1 and gave water to the multitude1 was this brother without perseverance3 the other men were the attendants on the ,buddha2 and the caravan leader was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,sandy ,,road4 ,no4 #c4 ,,seri-,v,,nija ,j,,taka4 ,the ,merchant of ,sri4 8,if you fail here10 etc4--,this discourse1 too1 the ,blessed ,one uttered1 while staying at ,svatthi1 about a monk who was discouraged in his efforts to obtain spiritual enlightenment4 ,for we are told that when he too was brought up by the brethren in the same manner as before1 the ,teacher said1 8,brother6 you who have given up trying1 after taking the vows according to a system so well fitted to lead you to the ,paths and ,fruit thereof1 will sorrow long1 like the ,seriva trader when he had lost the golden vessel worth a hundred thousand40 ,the monks asked the ,blessed ,one to explain to them the matter4 ,the ,blessed ,one made manifest that which had been hidden by change of birth4 99 99 99 99 99 ,long ago1 in the fifth dispensation before the present one1 the ,bodisat was a dealer in tin and brass ware1 named ,seriva1 in the country of that name4 ,this ,seriva1 together with another dealer in tin and brass ware1 who was an avaricious man1 crossed the river ,tla-vha1 and entered the town called ,andhapura4 ,and dividing the streets of the city between them1 the ,bodisat went round selling his goods in the street allotted to him1 while the other took the street that fell to him4 ,now in that city there was a wealthy family reduced to abject poverty4 ,all the sons and brothers in the family had died1 and all its property had been lost4 ,only one girl and her grandmother were left2 and those two gained their living by serving others for hire4 ,there was indeed in the house the vessel of gold out of which the head of the house used to eat in the days of its prosperity2 but it was covered with dirt1 and had long lain neglected and unused among the pots and pans4 ,and they did not even know that it was of gold4 ,at that time the avaricious hawker1 as he was going along1 calling out1 8,buy my water-pots6 ,buy my water-pots60 came to the door of their house4 ,when the girl saw him1 she said to her grandmother1 8,mother6 do buy me an ornament40 8,but we are poor1 dear4 ,what shall we give in exchange for it80 8,this dish of ours is no use to us2 you can give that away and get one40 ,the old woman called the hawker1 and after asking him to take a seat1 gave him the dish1 and said1 8,will you take this1 ,sir1 and give something to your little sister#bdg for it80 ,the hawker took the dish1 and thought1 8,this must be gold60 ,and turning it round1 he scratched a line on its back with a needle1 and found that it was so4 ,then hoping to get the dish without giving them anything1 he said1 8,what is this worth8 ,it is not even worth a halfpenny40 ,and throwing it on the ground1 he got up from his seat1 and went away4 ,now1 it was allowed to either hawker to enter the street which the other had left4 ,and the ,bodisat came into that street1 and calling out1 8,buy my water-pots10 came up to the door of that very house4 ,and the girl spoke to her grandmother as before4 ,but the grandmother said1 8,my child1 the dealer who came just now threw the dish on the floor1 and went away2 what have ,i now got to give him in exchange80 8,that merchant1 mother dear1 was a surly man2 but this one looks pleasant1 and has a kind voice3 perchance he may take it40 8,call him1 then10 said she4 ,so she called him4 ,and when he had come in and sat down1 they gave him the dish4 ,he saw that it was gold1 and said1 8,mother6 this dish is worth a hundred thousand4 ,all the goods in my possession are not equal to it in value60 8,but1 ,sir1 a hawker who came just now threw it on the ground1 and went away1 saying it was not worth a halfpenny4 ,it must have been changed into gold by the power of your virtue1 so we make you a present of it4 ,give us some trifle for it1 and take it40 ,the ,bodisat gave them all the cash he had in hand 7five hundred pieces71 and all his stock-in-trade1 worth five hundred more4 ,he asked of them only to let him keep eight pennies1 and the bag and the yoke that he used to carry his things with4 ,and these he took and departed4 ,and going quickly to the river-side1 he gave those eight pennies to a boatman1 and got into the boat4 ,but that covetous hawker came back to the house1 and said3 8,bring out that dish1 ,i'll give you something for it60 ,then she scolded him1 and said1 8,you said our gold dish1 worth a hundred thousand1 was not worth a halfpenny4 ,but a just dealer1 who seems to be your master1#bdh gave us a thousand for it1 and has taken it away40 ,when he heard this he called out1 8,through this fellow ,i have lost a golden pot worth--,o1 worth a hundred thousand6 ,he has ruined me altogether60 ,and bitter sorrow overcame him1 and he was unable to retain his presence of mind2 and he lost all self-command4 ,and scattering the money he had1 and all the goods1 at the door of the house1 he seized as a club the yoke by which he had carried them1 and tore off his clothes1 and pursued after the ,bodisat4 ,when he reached the river-side1 he saw the ,bodisat going away1 and he cried out1 8,hallo1 ,boatman6 stop the boat60 ,but the ,bodisat said1 8,don't stop60 and so prevented that4 ,and as the other gazed and gazed at the departing ,bodisat1 he was torn with violent grief2 his heart grew hot1 and blood flowed from his mouth until his heart broke--like tank-mud in the heat of the sun6 ,thus harbouring hatred against the ,bodisat1 he brought about on that very spot his own destruction4 ,this was the first time that ,devadatta harboured hatred against the ,bodisat4 ,but the ,bodisat gave gifts1 and did other good acts1 and passed away according to his deeds4 ,it was when the ,buddha had finished this discourse1 that he1 as ,buddha1 uttered the following verse-- #c4 ,if in this present time of ,grace1 ,you fail to reach the ,happy ,state2#bdi ,long will you suffer deep ,remorse ,like this trading man of ,seriva4 ,so the ,teacher1 discoursing in such a manner as to lead up to the subject of ,arahatship1 dwelt on the ,four ,truths4 ,and at the end of the discourse the monk who had given up in despondency was established in the highest ,fruit--that is1 in ,nirvna4 ,and when the ,teacher had told the double story1 he made the connexion1 and summed up the ,jtaka by concluding1 8,the then foolish dealer was ,devadatta1 but the wise dealer was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,merchant ,,of ,s,,ri4 ,no4 #d4 ,,cullaka-,,se,,hi ,j,,taka4 ,the ,story of ,chullaka the ,treasurer4#bej 8,the wise1 far-seeing man10 etc4--,this discourse the ,blessed ,one uttered1 while at ,jvaka's ,mango-grove near ,rjagaha1 concerning the ,elder whose name was ,roadling the ,younger4 ,now here it ought to be explained how ,roadling the ,younger came to be born4 ,the daughter of a wealthy house in ,rjagaha1 they say1 had contracted an intimacy with a slave1 and being afraid that people would find out what she had done1 she said to him1 8,we can't stay here4 ,if my parents discover this wrongdoing1 they will tear us in pieces4 ,let us go to some far-off country1 and dwell there40 ,so1 taking the few things they had1 they went out privately together to go and dwell in some place1 it did not matter where1 where they would not be known4 ,and settling in a certain place1 they lived together there1 and she conceived4 ,and when she was far gone with child1 she consulted with her husband1 saying1 8,i am far gone with child2 and it will be hard for both of us if the confinement were to take place where ,i have no friends and relations4 ,let us go home again60 ,but he let the days slip by1 saying all the while1 8,let us go to-day2 let us go to-morrow40 ,then she thought1 8,this silly fellow dares not go home because his offence has been so great4 ,but parents are1 after all1 true friends4 ,whether he goes or not1 it will be better for me to go40 ,so1 as soon as he had gone out1 she set her house in order1 and telling her nearest neighbours that she was going to her own home1 she started on her way4 ,the man returned to the house2 and when he could not find her1 and learned on inquiry from the neighbours that she had gone home1 he followed her quickly1 and came up to her halfway on the road4 ,there the pains of labour had just seized her4 ,and he accosted her1 saying1 8,wife1 what is this80 8,husband1 ,i have given birth to a son10 replied she4 8,what shall we do now80 said he4 8,the very thing we were going home for has happened on the road4 ,what's the use of going there8 ,let us stop60 ,so saying1 they both agreed to stop4 ,and as the child was born on the road1 they called him ,roadling4 ,now not long after she conceived again1 and all took place as before2 and as that child too was born on the road1 they called the firstborn ,great ,roadling1 and the second ,little ,roadling4 ,and taking the two babies with them1 they went back to the place where they were living4 ,and whilst they were living there this child of the road heard other children talking about uncles1 and grandfathers1 and grandmothers2 and he asked his mother1 saying1 8,mother1 the other boys talk of their uncles1 and grandfathers1 and grandmothers4 ,have we no relations80 8,certainly1 my dear6 ,you have no relations here1 but you have a grandfather1 a rich gentleman1 at ,rjagaha2 and there you have plenty of relations40 8,then why don't we go there1 mother80 said he4 ,then she told him the reason of their not going4 ,but when the children spoke to her again and again about it1 she said to her husband1 8,these children are continually troubling me4 ,can our parents kill us and eat us when they see us8 ,come1 let us make the boys acquainted with their relatives on the grandfather's side40 8,well1 ,i myself daren't meet them face to face1 but ,i will take you there40 8,very well1 then2 any way you like3 the children ought to be made acquainted with their grandfather's family40 ,so they two took the children1 and in due course arrived at ,rjagaha1 and put up at a chowltrie 7a public resting-place7 at the gate of the town4 ,and the mother1 taking the two boys1 let her parents know of her arrival4 ,when they heard the message1 they sent her back word to the following effect3 8,to be without sons and daughters is an unheard-of thing among ordinary people2#bea but these two have sinned so deeply against us1 that they cannot stand in our sight4 ,let them take such and such a sum1 and go and dwell wherever they two may like4 ,but the children they may send here40 ,and their daughter took the money her parents sent1 and handing over her children to the messengers1 let them go4 ,and the children grew up in their grandfather's house4 ,little ,roadling was much the younger of the two1 but ,great ,roadling used to go with his grandfather to hear the ,buddha preach2 and by constantly hearing the ,truth from the mouth of the ,teacher himself1 his mind turned towards renunciation of the world4 ,and he said to his grandfather1 8,if you would allow it1 ,i should enter the ,order40 8,what are you saying1 my child80 answered the old1 man4 8,of all persons in the world ,i would rather have you enter the ,order4 ,become a monk by all means1 if you feel yourself able to do so40 ,so1 granting his request1 he took him to the ,teacher4 ,the ,teacher said1 8,what1 ,sir1 have you then a son80 8,yes1 my ,lord1 this lad is my grandson1 and he wants to take the vows under you40 ,the ,teacher called a monk1 and told him to ordain the lad3 and the monk1 repeating to him the formula of meditation on the perishable nature of the human body1#beb received him as a novice into the ,order4 ,after he had learnt by heart much scripture1 and had reached the full age required1 he was received into full membership2 and applying himself to earnest thought1 he attained the state of an ,arahat4 ,and whilst he was thus himself enjoying the delight which arises from wise and holy thoughts1 and wise and holy life1 he considered whether he could not procure the same bliss for ,little ,roadling4 ,so he went to his grandfather1 and said3 8,if1 noble ,sir1 you will grant me your consent1 ,i will receive ,little ,roadling into the ,order60 8,ordain him1 reverend ,sir10 was the reply4 ,the ,elder accordingly initiated ,little ,roadling1 and taught him to live in accordance with the ,ten ,commandments4 ,but though he had reached the noviciate1 ,little ,roadling was dull1 and in four months he could not get by heart even this one verse-- ,as a sweet-smelling ,kokanada lily ,blooming all fragrant in the early dawn1 ,behold the ,sage1 bright with exceeding glory ,e'en as the burning sun in the vault of heaven6 ,for long ago1 we are told1 in the time of ,kassapa the ,buddha1 he had been a monk1 who1 having acquired learning himself1 had laughed to scorn a dull brother as he was learning a recitation4 ,that brother was so overwhelmed with confusion by his contempt1 that he could neither commit to memory1 nor recite the passage4 ,in consequence of this conduct he now1 though initiated1 became dull2 he forgot each line he learnt as soon as he learnt the next2 and whilst he was trying to learn this one verse four months had passed away4 ,then his elder brother said to him3 8,roadling1 you are not fit for this discipline4 ,in four months you have not been able to learn a single stanza1 how can you hope to reach the utmost aim of those who have given up the world8 ,go away1 out of the monastery60 ,and he expelled him4 ,but ,little ,roadling1 out of love for the religion of the ,buddhas1 did not care for a layman's life4 ,now at that time it was the elder ,roadling's duty to regulate the distribution of food to the monks4 ,and the nobleman ,jvaka brought many sweet-scented flowers1 and going to his ,mango-grove presented them to the ,teacher1 and listened to the discourse4 ,then1 rising from his seat1 he saluted the ,buddha1 and going up to ,great ,roadling1 asked him1 8,how many brethren are there with the ,teacher80 8,about five hundred10 was the reply4 8,will the ,buddha and the five hundred brethren come and take their morning meal to-morrow at our house80 8,one called ,little ,roadling1 ,o disciple1 is dull1 and makes no progress in the faith2 but ,i accept the invitation for all excepting him40 ,little ,roadling overheard this1 and thought1 8,though accepting for so many monks1 the ,elder accepts in such a manner as to leave me out4 ,surely my brother's love for me has been broken4 ,what's the good of this discipline to me now8 ,i must become a layman1 and give alms1 and do such good deeds as laymen can40 ,and early the next day he went away1 saying he would re-enter the world4 ,now the ,teacher1 very early in the morning1 when he surveyed the world1 became aware of this matter4#bec ,and going out before him1 he remained walking up and down by the gateway on the road along which ,little ,roadling would have to pass4 ,and ,little ,roadling1 as he left the house1 saw the ,teacher1 and going up to him1 paid him reverence4 ,then the ,teacher said to him1 8,how now1 ,little ,roadling6 whither are you going at this time in the morning80 8,lord6 my brother has expelled me1 so ,i am going away to wander again in the ways of the world60 8,little ,roadling6 ,it was under me that your profession of religion took place4 ,when your brother expelled you1 why did you not come to me8 ,what will a layman's life advantage you8 ,you may stay with me60 ,and he took ,little ,roadling1 and seated him in front of his own apartment1 and gave him a piece of very white cloth1 created for the purpose1 and said1 8,now1 ,little ,roadling1 stay here1 sitting with your face to the ,east1 and rub this cloth up and down1 repeating to yourself the words1 8,the removal of impurity6 ,the removal of impurity60 ,and so saying he went1 when time was called1 to ,jvaka's house1 and sat down on the seat prepared for him4#bed ,but ,little ,roadling did as he was desired3 and as he did so1 the cloth became soiled1 and he thought1 8,this piece of cloth was just now exceeding white2 and now1 through me1 it has lost its former condition1 and is become soiled4 ,changeable indeed are all component things60 ,and he felt the reality of decay and death1 and the eyes of his mind were opened6 ,then the ,teacher1 knowing that the eyes of his mind were opened1 sent forth a glorious vision of himself1 which appeared as if sitting before him in visible form1 and saying1 8,little ,roadling6 be not troubled at the thought that this cloth has become so soiled and stained4 ,within thee1 too1 are the stains of lust and care and sin2 but these thou must remove60 ,and the vision uttered these stanzas3 ,it is not dust1 but lust1 that really is the stain3 ,this--'stain'--is the right word for lust4 ',tis the monks who have put away this stain1 ,who live up to the ,word of the ,stainless ,one6 ,it is not dust1 but anger1 that really is the stain3 ,this--'stain'--is the right word for anger4 ',tis the monks who have put away this stain1 ,who live up to the ,word of the ,stainless ,one6 ,it is not dust1 but delusion1 that really is the stain3 ,this--'stain'--is the right word for delusion4 ',tis the monks who have put away this stain1 ,who live up to the ,word of the ,stainless ,one6 ,and as the stanzas were finished1 ,little ,roadling attained to ,arahatship1 and with it to the intellectual gifts of an ,arahat2 and by them he understood all the ,scriptures4 ,long ago1 we are told1 he had been a king1 who1 as he was once going round the city1 and the sweat trickled down from his forehead1 wiped the top of his forehead with his pure white robe4 ,when the robe became dirty1 he thought1 8,by this body the pure white robe has lost its former condition1 and has become soiled4 ,changeable indeed are all component things60 ,and so he realized the doctrine of impermanency4 ,it was on this account that the incident of the transfer of impurity brought about his conversion4 ,but to return to our story4 ,jvaka1 the nobleman1 brought to the ,buddha the so-called water of presentation4 ,the ,teacher covered the vessel with his hand1 and said1 8,are there no monks in the monastery1 ,jvaka80 8,nay1 my ,lord1 there are no monks there10 said ,great ,roadling4 8,but there are1 ,jvaka10 said the ,master4 ,jvaka then sent a man1 saying1 8,do you go1 then1 and find out whether there are any monks or not at the monastery40 ,at that moment ,little ,roadling thought1 8,my brother says there are no monks here2 ,i will show him there are40 ,and he filled the ,mango-grove with priests--a thousand monks1 each unlike the other--some making robes1 some repairing them1 and some repeating the ,scriptures4 ,the man1 seeing all these monks at the monastery1 went back1 and told ,jvaka1 8,sir1 the whole ,mango-grove is alive with monks40 ,it was with reference to this that it is said of him1 that 8,roadling1 multiplying himself a thousand fold1 ,sate in the pleasant ,mango-grove till he was bidden to the feast40 ,then the ,teacher told the messenger to go again1 and say1 8,the ,teacher sends for him who is called ,little ,roadling40 ,so he went and said so4 ,but from a thousand monks the answer came1 8,i am ,little ,roadling6 ,i am ,little ,roadling60 ,the man returned1 and said1 8,why1 ,sir1 they all say they are called ,little ,roadling60 8,then go and take by the hand the first who says #8,i am ,little ,roadling1' and the rest will disappear40 ,and he did so4 ,and the others disappeared1 and the ,elder returned with the messenger4#bee ,and the ,teacher1 when the meal was over1 addressed ,jvaka1 and said1 8,jvaka1 take ,little ,roadling's bowl2 he will pronounce the benediction40 ,and he did so4 ,and the ,elder1 as fearlessly as a young lion utters his challenge1 compressed into a short benedictive discourse the spirit of all the ,scriptures4 ,then the ,teacher rose from his seat and returned to the ,wihra 7monastery71 accompanied by the body of mendicants4 ,and when the monks had completed their daily duties1 the ,blessed ,one arose1 and standing at the door of his apartment1 discoursed to them1 propounding a subject of meditation4 ,he then dismissed the assembly1 entered his fragrant chamber1 and lay down to rest4 ,in the evening the monks collected from different places in the hall of instruction1 and began uttering the ,teacher's praises1--thus surrounding themselves as it were with a curtain of sweet kamala flowers6 8,brethren1 his elder brother knew not the capacity of ,little ,roadling1 and expelled him as a dullard because in four months he could not learn that one stanza2 but the ,buddha1 by his unrivalled mastery over the ,truth1 gave him ,arahatship1 with the intellectual powers thereof1 in the space of a single meal1 and by those powers he understood all the ,scriptures6 ,ah6 how great is the power of the ,buddhas60 ,and the ,blessed ,one1 knowing that this conversation had arisen in the hall1 determined to go there2 and rising from his couch1 he put on his orange-coloured under garment1 girded himself with his belt as it were with lightning1 gathered round him his wide flowing robe red as kamala flowers1 issued from his fragrant chamber1 and proceeded to the hall with that surpassing grace of motion peculiar to the ,buddhas1 like the majestic tread of a mighty elephant in the time of his pride4 ,and ascending the magnificent throne made ready for the ,buddha in the midst of the splendid hall1 he seated himself in the midst of the throne emitting those six-coloured rays peculiar to the ,buddhas1 like the young sun when it rises over the mountains on the horizon1 and illumines the ocean depths6 ,as soon as the ,buddha came in1 the assembly of the mendicants stopped their talking and were silent4 ,the ,teacher looked mildly and kindly round him1 and thought1 8,this assembly is most seemly2 not a hand nor foot stirs1 no sound of coughing or sneezing can be heard6 ,if ,i were to sit here my life long without speaking1 not one of all these men--awed by the majesty and blinded by the glory of a ,buddha--would venture to speak first4 ,it behoves me to begin the conversation1 and ,i myself will be the first to speak60 ,and with sweet angelic voice he addressed the brethren3 8,what is the subject for which you have seated yourselves together here1 and what is the talk among you that has been interrupted80 8,lord6 we are not sitting in this place to talk of any worldly thing3 it is thy praises we are telling60 ,and they told him the subject of their talk4 ,when he heard it the ,teacher said1 8,mendicants6 ,little ,roadling has now through me become great in religion2 now formerly through me he became great in riches40 ,the monks asked the ,buddha to explain how this was4 ,then the ,blessed ,one made manifest that which had been hidden by change of birth4 ,long ago1#bef when ,brahma-datta was reigning in ,benares1 in the land of ,ksi1 the ,bodisat was born in a treasurer's family2 and when he grew up he received the post of treasurer1 and was called ,chullaka4#beg ,and he was wise and skilful1 and understood all omens4 ,one day as he was going to attend upon the king he saw a dead mouse lying on the road2 and considering the state of the stars at the time1 he said1 8,a young fellow with eyes in his head might1 by picking this thing up1 start a trade and support a wife40 ,now a certain young man of good birth1 then fallen into poverty1 heard what the official said1 and thinking1 8,this is a man who wouldn't say such a thing without good reason10 took the mouse1 and gave it away in a certain shop for the use of the cat1 and got a farthing for it4 ,with the farthing be bought molasses1 and took water in a pot4 ,and seeing garland-makers returning from the forest1 he gave them bits of molasses1 with water by the ladle-full4#beh ,they gave him each a bunch of flowers2 and the next day1 with the price of the flowers1 he bought more molasses2 and taking a potful of water1 went to the flower garden4 ,that day the garland-makers gave him1 as they went away1 flowering shrubs from which half the blossoms had been picked4 ,in this way in a little time he gained eight pennies4 ,some time after1 on a rainy windy day1 a quantity of dry sticks and branches and leaves were blown down by the wind in the king's garden1 and the gardener saw no way of getting rid of them4 ,the young man went and said to the gardener1 8,if you will give me these sticks and leaves1 ,i will get them out of the way40 ,the gardener agreed to this1 and told him to take them4 ,chullaka's pupil#bei went to the children's playground1 and by giving them molasses had all the leaves and sticks collected in a twinkling1 and placed in a heap at the garden gate4 ,just then the king's potter was looking out for firewood to burn pots for the royal household1 and seeing this heap he bought it from him4 ,that day ,chullaka's pupil got by selling his firewood sixteen pennies and five vessels--water-pots1 and such-like4 ,having thus obtained possession of twenty-four pennies1 he thought1 8,this will be a good scheme for me10 and went to a place not far from the city gate1 and placing there a pot of water1 supplied five hundred grass-cutters with drink4 8,friend6 you have been of great service to us10 said they4 8,what shall we do for you80 8,you shall do me a good turn when need arises10 said he4 ,and then1 going about this way and that1 he struck up a friendship with a trader by land and a trader by sea4 ,and the trader by land told him1 8,to-morrow a horse-dealer is coming to the town with five hundred horses40 ,on hearing this1 he said to the grass-cutters1 8,give me to-day1 each of you1 a bundle of grass1 and don't sell your own grass till ,i have disposed of mine40 8,all right60 cried they in assent1 and brought five hundred bundles1 and placed them in his house4 ,the horse-dealer1 not being able to get grass for his horses through all the city1 bought the young man's grass for a thousand pence4 ,a few days afterwards his friend the trader by sea told him that a large vessel had come to the port4 ,he thinking1 8,this will be a good plan10 got for eight pennies a carriage that was for hire1 with all its proper attendants2 and driving to the port with a great show of respectability1 gave his seal-ring as a deposit for the ship's cargo4 ,then he had a tent pitched not far off1 and taking his seat gave orders to his men that when merchants came from outside he should be informed of it with triple ceremony4#bfj ,on hearing that a ship had arrived1 about a hundred merchants came from ,benares to buy the goods4 ,they were told1 8,you can't have the goods3 a great merchant of such and such a place has already paid deposit for them40 ,on hearing this1 they went to him2 and his footmen announced their arrival1 as had been agreed upon--three deep4 ,each of the merchants then gave him a thousand to become shareholders in the ship1 and then another thousand for him to relinquish his remaining share3 and thus they made themselves owners of the cargo4 ,so ,chullaka's pupil returned to ,benares1 taking with him two hundred thousand4#bfa ,and from a feeling of gratitude1 he took a hundred thousand and went to ,chullaka the treasurer4 ,then the treasurer asked him1 8,what have you been doing1 my good man1 to get all this wealth80 8,it was by adhering to what you said that ,i have acquired it within four months10 said he3 and told him the whole story1 beginning with the dead mouse4 ,and when ,chullaka the high treasurer heard his tale1 he thought1 8,it will never do to let such a lad as this get into any one else's hands40 ,so he gave him his grown-up daughter in marriage1 and made him heir to all the family estates4 ,and when the treasurer died1 he received the post of city treasurer4 ,but the ,bodisat passed away according to his deeds4 99 99 99 99 99 ,it was when the ,buddha had finished his discourse that he1 as ,buddha1 uttered the following verse3 ,as one might nurse a tiny flame1 ,the able and far-seeing man1 ,e'en with the smallest capital1 ,can raise himself to wealth6 ,it was thus the ,blessed ,one made plain what he had said1 8,mendicants6 ,little ,roadling has now through me become great in religion2 but formerly through me he became great in riches40 ,when he had thus given this lesson1 and told the double story1 he made the connexion1 and summed up the ,jtaka by concluding1 8,he who was then ,chullaka's pupil was ,little ,roadling1 but ,chullaka the high treasurer was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,chullaka ,,the ,,treasurer4 ,no4 #e4 ,,ta,,ula-,n,i ,j,,taka4 ,the ,measure of ,rice4#bfb 8,what is the value of a measure of rice10 etc4--,this the ,teacher told while sojourning at ,jetavana1 about a monk called ,udyin the ,simpleton4 ,at that time the ,elder named ,dabba1 a ,mallian by birth1 held the office of steward in the ,order4#bfc ,when he issued the food-tickets in the morning1 ,udyin sometimes received a better kind of rice1 and sometimes an inferior kind4 ,one day when he received the inferior kind1 he threw the distribution-hall into confusion1 crying out1 8,why should ,dabba know better than any other of us how to give out the tickets80 ,when he thus threw the office into disorder1 they gave him the basket of tickets1 saying1 8,well1 then1 do you give out the tickets to-day60 ,from that day he began to distribute tickets to the ,order2 but when giving them out he did not know which meant the better rice and which the worse1 nor in which storehouse the better was kept and in which the worse4 ,when fixing the turns1 too1 he did not distinguish to what storehouse each monk's turn had come2 but when the monks had taken their places1 he would make a scratch on the wall or on the floor1 to show that the turn for such and such a kind of rice had come thus far1 and for such and such a kind of rice thus far4 ,but the next day there were either more or fewer monks in hall4 ,when they were fewer1 the mark was too low down2 when they were more1 the mark was too high up2 but ignoring the right turns1 he gave out the tickets according to the signs he had made4 ,so the monks said to him1 8,brother ,udyin6 the mark is too high1 or too low40 ,and again1 8,the good rice is in such a storehouse1 the inferior rice in such a storehouse40#bfd ,but he repelled them1 saying1 8,if it be so1 why is the mark different8 ,why should ,i trust you8 ,i will trust the mark rather60 ,then the boys and novices cast him out from the hall of distribution1 exclaiming1 8,when you give tickets1 ,brother ,udyin1 the brethren are deprived of their due4 ,you are incapable of the office4 ,leave the place60 ,thereupon a great tumult arose in the hall of distribution4 ,the ,teacher heard it1 and asked of nanda the ,elder1 8,there is a great tumult1 nanda1 in the hall4 ,what is the noise about80 ,the ,elder told the ,successor of the ,prophets how it was4 ,then he said1 8,not now only1 nanda1 does ,udyin by his stupidity bring loss upon others1 formerly also he did the same40 ,the ,elder asked the ,blessed ,one to explain that matter4 ,then the ,blessed ,one made manifest an occurrence hidden by change of birth4 99 99 99 99 99 ,long ago1 ,brahma-datta was king in ,benares1 in the land of ,ksi4 ,at that time our ,bodisat was his ,valuer4 ,he valued both horses1 elephants1 or things of that kind2 and jewelry1 gold1 or things of that kind2 and having done so1 he used to have the proper price for the goods given to the owners thereof4 ,now the king was covetous4 ,and in his avarice he thought1 8,if this valuer estimates in this way1 it will not be long before all the wealth in my house will come to an end4 ,i will appoint another valuer40 ,and opening his window1 and looking out into the palace yard1 he saw a stupid miserly peasant crossing the yard4 ,him he determined to make his valuer2 and sending for him1 asked if he would undertake the office4 ,the man said he could2 and the king1 with the object of keeping his treasure safer1 established that fool in the post of valuer4 ,thenceforward the dullard used to value the horses and elephants1 paying no regard to their real value1 but deciding just as he chose3 and since he had been appointed to the office1 as he decided1 so the price was4 ,now at that time a horse-dealer brought five hundred horses from the northern prairies4 ,the king sent for that fellow1 and had the horses valued4 ,and he valued the five hundred horses at a mere measure of rice1 and straightway ordered the horse-dealer to be given the measure of rice1 and the horses to be lodged in the stable4 ,then the horse-dealer went to the former valuer1 and told him what had happened1 and asked him what he should do4 8,give a bribe to that fellow10 said he1 8and ask him thus3 #8,we know now that so many horses of ours are worth a measure of rice1 but we want to know from you what a measure of rice is worth4 ,can you value it for us1 standing in your place by the king8' ,if he says he can1 go with him into the royal presence1 and ,i will be there too40 ,the horse-dealer accepted the ,bodisat's advice1 went to the valuer1 and bribed him1 and gave him the hint suggested4 ,and he took the bribe1 and said1 8,all right6 ,i can value your measure of rice for you40 8,well1 then1 let us go to the audience-hall10 said he2 and taking him with him1 went into the king's presence4 ,and the ,bodisat and many other ministers went there also4 ,the horse-dealer bowed down before the king1 and said1 8,i acknowledge1 ,o king1 that a measure of rice is the value of the five hundred horses2 but will the king be pleased to ask the valuer what the value of the measure of rice may be80 ,the king1 not knowing what had happened1 asked1 8,how now1 valuer1 what are five hundred horses worth80 8,a measure of rice1 ,o king60 said he4 8,very good1 then6 ,if five hundred horses are worth only a measure of rice1 what is that measure of rice worth80 8,the measure of rice is worth all ,benares1 both within and without the walls10 replied that foolish fellow4 ,for the story goes that he first valued the horses at a measure of rice just to please the king2 and then1 when he had taken the dealer's bribe1 valued that measure of rice at the whole of ,benares4 ,now at that time the circumference of the rampart of ,benares was twelve leagues1 and the land in its suburbs was three hundred leagues in extent4 ,yet the foolish fellow estimated that so-great city of ,benares1 together with all its suburbs1 at a measure of rice6 ,hearing this the ministers clapped their hands1 laughing1 and saying1 8,we used to think the broad earth1 and the king's realm1 were alike beyond price2 but this great and famous royal city is worth1 by his account1 just a measure of rice6 ,o the depth of the wisdom of the valuer6 ,how can he have stayed so long in office8 ,truly he is just suited to our king60 ,thus they laughed him to scorn4 ,then the ,bodisat uttered this stanza3 ,what is a measure of rice worth8 ,all ,benares and its environs6 ,and what are five hundred horses worth8 ,that same measure of rice6#bfe ,then the king was ashamed1 and drove out that fool1 and appointed the ,bodisat to the office of ,valuer4 ,and in course of time the ,bodisat passed away according to his deeds4 ,when the ,teacher had finished preaching this discourse1 and had told the double story1 he made the connexion1 and summed up the ,jtaka by concluding1 8,he who was then the foolish peasant valuer was ,udyin the ,simpleton1 but the wise valuer was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,measure ,,of ,,rice4 ,no4 #f4 ,,deva-,,dhamma ,j,,taka4 ,on ,true ,divinity4#bff 8,those who fear to sin10 etc4--,this the ,blessed ,one told while at ,jetavana1 concerning a monk of much property4 ,for a landed proprietor who dwelt at ,svatthi became a monk1 we are told1 after the death of his wife4 ,and when he was going to be ordained1 he had a hermitage and a kitchen and a storehouse erected for his own use1 and the store filled with ghee and rice1 and so was received into the ,order4 ,and even after he was ordained he used to call his slaves and have what he liked cooked1 and ate it4 ,and he was well furnished with all things allowed to the fraternity2 he had one upper garment to wear at night and one to wear by day1 and his rooms were detached from the rest of the monastery4 ,one day1 when he had taken out his robes and coverlets1 and spread them in the cell to dry1 a number of brethren from the country1 who were seeking for a lodging1 came to his cell1 and seeing the robes and other things1 asked him1 8,whose are these80 8,mine1 brother10 said he4 8,but1 brother1 this robe1 and this robe1 and this under garment1 and this under garment1 and this coverlet--are they all yours80 8,yes2 mine indeed10 said he4 8,brother1 the ,buddha has allowed only three sets of robes2 yet1 though you have entered the ,order of the self-denying ,buddha1 you have furnished yourself thus grandly40 ,and saying1 8,come1 let us bring him before the ,sage10 they took him1 and went to the ,teacher4 ,when the ,teacher saw them1 he said1 8,how is it1 mendicants1 that you bring this brother here against his will80 8,lord6 this mendicant has much property and a large wardrobe40 8,is this true then1 brother1 that you have so many things80 8,it is true1 ,o ,blessed ,one60 8,how is it1 brother1 that you have become thus luxurious8 ,have not ,i inculcated being content with little1 simplicity1 seclusion1 and self-control80 ,on hearing what the ,teacher said1 he called out angrily1 8,then ,i will go about in this way60 and throwing off his robe1 he stood in the midst of the people there with only a cloth round his loins6 ,then the ,teacher1 giving him support in temptation1 said1 8,but1 brother1 you had formerly a sense of shame1 and lived for twelve years a conscientious life when you were a water-sprite4 ,how then1 now1 having entered the so honourable ,order of the ,buddhas1 can you stand there throwing off your robes in the presence of all the brethren1 and lost to all sense of shame80 ,and when he heard the ,teacher's saying1 he recovered his sense of propriety1 and robed himself again1 and bowing to the ,teacher stood respectfully aside4 ,but the monks asked the ,teacher to explain how that was4 ,then the ,teacher made manifest the matter which had been hidden by change of birth4 99 99 99 99 99 ,long ago ,brahma-datta was king in ,benares1 in the country of ,ksi4 ,and the ,bodisat of that time assumed re-existence in the womb of his chief queen2 and on the day on which they chose a name for him1 they gave him the name of ,prince ,mahissa4 ,and when he could run to and fro1 and get about by himself1 another son was born1 whom they called the ,moon ,prince4 ,when he could run to and fro1 and get about by himself1 the mother of the ,bodisat died4 ,the king appointed another lady to the dignity of chief queen4 ,she became very near and dear to the king1 and in due course she brought forth a son1 and they called his name the ,sun ,prince4 ,when the king saw his son1 he said in his joy1 8,my love6 ,i promise to give you1 for the boy1 whatever you ask60 ,but the queen kept the promise in reserve1 to be used at some time when she should want it4 ,and when her son was grown up1 she said to the king1 8,your majesty1 when my son was born1 granted me a boon4 ,now give me the kingdom for my son60 ,the king said1 8,my two sons are glorious as flames of fire6 ,i can't give the kingdom to your child alone60 ,and he refused her4 ,but when she besought him again and again1 he thought to himself1 8,this woman will surely be plotting some evil against the lads60 ,and he sent for them1 and said1 8,my boys6 when the ,sun ,prince was born1 ,i granted a boon4 ,and now his mother demands the kingdom for him6 ,i have no intention of giving it to him4 ,but the very name of womankind is cruelty6 ,she will be plotting some evil against you4 ,do you get away into the forest2 and when ,i am dead1 come back and reign in the city that is yours by right60 ,so1 weeping and lamenting1 he kissed them on their foreheads1 and sent them forth4 ,as they were going down out of the palace1 after taking leave of their father1 the ,sun ,prince himself1 who was playing there in the courtyard1 caught sight of them4 ,and when he learnt how the matter stood1 he thought to himself1 8,i1 too1 will go away with my brothers60 ,and he departed with them accordingly4 ,they went on till they entered the mountain region of ,himlaya4 ,there the ,bodisat1 leaving the path1 sat down at the foot of a tree1 and said to the ,sun ,prince3 8,sun ,prince1 dear6 do you go to yonder pond2 and after bathing and drinking yourself1 bring us1 too1 some water in the leaves of the lotus plants40 ,now that pond had been delivered over to a water-sprite by ,vessavana 7the ,king of the ,fairies71 who had said to him3 8,thou art hereby granted as thy prey all those who go down into the water1 save only those who know what is true divinity4 ,but over such as go not down thou hast no power40 ,so from that time forth1 the water-sprite used to ask all those who went down into the water1 what were the characteristic signs of divine beings1 and if they did not know1 he used to eat them up alive4 ,now ,sun ,prince went to the pond1 and stepped down into it without any hesitation4 ,then the demon seized him1 and demanded of him3 8,do you know what is of divine nature80 8,oh1 yes6 ,they call the ,sun1 and the ,moon1 ,gods10 was the reply4 8,you don't know what is of divine nature10 said he1 and carrying him off down into the water1 he put him fast in his cave4 ,but the ,bodisat1 when he found that he was so long in coming1 sent the ,moon ,prince4 ,him1 too1 the demon seized and asked him as before3 8,do you know what is of divine nature80 8,yes1 ,i do4 ,the far-spreading sky is called divine40#bfg 8,you then don't know what is divine10 said he2 and he took him1 too1 and put him in the same place4 ,when he too delayed1 the ,bodisat thought to himself1 8,some accident must have happened40 ,he himself1 therefore1 went to the place1 and saw the marks of the footsteps where both the boys had gone down into the water4 ,then he knew that the pond must be haunted by a water-sprite2 and he stood fast1 with his sword girded on1 and his bow in his hand4 ,but when the demon saw that the ,bodisat was not going down into the water1 he took to himself the form of a woodman1 and said to the ,bodisat3 8,hallo1 my friend6 you seem tired with your journey4 ,why don't you get down into the lake there2 and have a bath1 and drink1 and eat the edible stalks of the lotus plants1 and pick the flowers1 and so go on your way at your ease80 ,and as soon as the ,bodisat saw him1 he knew that he was the demon1 and he said1 8,it is you who have seized my brothers60 8,yes1 it is ,i10 said he4 8,what for1 then80 8,i have been granted all those who go down into this pond40 8,what8 ,all60 8,well2 all save those who know what beings are divine4 ,the rest are my prey40 8,but have you then any need of divine beings80 8,yes1 certainly40 8,if it be so1 ,i will tell you who are divine40 8,speak on then2 and ,i shall get to know who have the attributes which are divine40 ,then the ,bodisat said1 8,i would teach you regarding this matter2 but ,i am all unclean with my journey40 ,and the water-sprite bathed the ,bodisat1 and provided him with food1 and brought him water1 and decked him with flowers1 and anointed him with perfumes1 and spread out for him a couch in a beautiful arbour4 ,and the ,bodisat seated himself there1 and made the water-sprite sit at his feet1 and said1 8,give ear then attentively1 and listen what divine nature is40 ,and he uttered the verse-- ,the pure in heart who fear to sin1 ,the good1 kindly in word and deed-- ,these are the beings in the world1 ,whose nature should be called divine4 ,and when the water-sprite heard that1 his heart was touched1 and he said to the ,bodisat-- 8,o1 ,wise ,teacher1 in you ,i place my trust4 ,i will give you up one of your brothers4 ,which shall ,i bring80 8,bring me the younger of the two40 8,but1 ,teacher2 you who know so well all about the divine nature1 do you not act in accordance with it80 8,what do you mean80 8,that neglecting the elder1 and telling me to bring the younger of the two1 you pay not the honour that is due to seniority40 8,i both know1 ,o ,demon1 what divinity is1 and ,i walk according to it4 ,it is on that boy's account that we came to this forest3 for it was for him that his mother begged the kingdom from our father1 and our father being unwilling to grant that1 sent us away to live in the forest1 that we might be safe from danger4 ,the lad himself came all the way along with us4 ,were ,i to say1 #8,an ogre has eaten him in the wilderness1' no one would believe it4 ,therefore it is that ,i1 to avoid all blame1 have told you to bring him40 8,verily thou hast spoken well1 ,o ,teacher4 ,thou not only knowest what divinity is1 but hast acted as a divinity would40 ,and when he had thus magnified the ,bodisat with believing heart1 he brought forth both the brothers and gave them back to him4 ,then said the ,bodisat to him1 8,friend1 it is by reason of evil deeds committed by you in some former birth1 that you have been born as an ogre1 living on the flesh of other beings4 ,and now you still go on sinning4 ,this thine iniquity will prevent thine ever escaping from rebirth in evil states4 ,from henceforth1 therefore1 put away evil1 and do good60 ,with these words he succeeded in converting him4 ,and the ogre being converted1 the ,bodisat continued to live there under his protection4 ,and one day he saw by the conjunction of the stars that his father was dead4 ,so he took the water-sprite with him and returned to ,benares1 and took upon himself the kingdom4 ,and he made ,moon ,prince his heir-apparent1 and ,sun ,prince his commander-in-chief4 ,and for the water-sprite he made a dwelling-place in a pleasant spot1 and took care that he should be constantly provided with the best of garlands and flowers and food4 ,and he himself ruled his kingdom in righteousness1 until he passed away according to his deeds4 99 99 99 99 99 ,the ,teacher having finished this discourse spoke on the ,four ,truths4 ,and when he had done1 that monk entered the ,first ,stage of the ,path leading to ,nirvna4 ,and the ,buddha having told the double story1 made the connexion and summed up the ,jtaka by concluding1 8,the then water-sprite was the luxurious monk2 the ,sun ,prince was nanda2 the ,moon ,prince was ,sriputta2 but the elder brother1 the ,prince ,mahissa1 was ,i myself40#bfh ,,end ,,of ,,the ,,story ,,about ,,true ,,divinity4 ,no4 #i4bfi ,,makh-,,deva ,j,,taka4#bgj ,the ,story of ,makh ,deva4 8,these grey hairs10 etc4--,this the ,teacher told when at ,jetavana1 in reference to the ,great ,renunciation4 ,the latter has been related above in the ,nidna ,kath4#bga ,now at that time the priests as they sat were magnifying the ,renunciation of the ,one ,mighty by ,wisdom4 ,then the ,teacher entered the assembly1 and sat down in his place1 and addressed the brethren1 saying1 8,what is the subject on which you are talking as you sit here80 8,on no other subject1 ,lord6 but on your ,renunciation10 said they4 8,mendicants1 not then only did the ,successor of the ,prophets renounce the world2 formerly also he did the same40 ,the monks asked him to explain how that was4 ,then the ,blessed ,one made manifest an occurrence hidden by change of birth4 99 99 99 99 99 ,long ago1 in ,mithil1 in the land of ,videha1 there was a king named ,makh ,deva1 a righteous man1 and ruling in righteousness4#bgb ,eighty-four thousand years he was a prince1 as many he shared in the government1 and as many he was sovereign4 ,as such he had lived a long1 long time1 when one day he said to his barber1 8,my good barber1 whenever you find grey hairs on my head1 let me know40 ,and after a long1 long time had passed away1 the barber one day found among the jet-black locks one grey hair2 and he told the king of it1 saying1 8,there is a grey hair to be seen on your head1 ,o king60 8,pull it out1 then1 friend1 and put it in my hand60 said he4 ,so he tore it out with golden pincers1 and placed it in the hand of the king4 ,there were then eighty-four thousand years of the lifetime allotted to the king still to elapse4 ,but1 nevertheless1 as he looked upon the grey hair he was deeply agitated1 as if the ,king of ,death had come nigh unto him1 or as if he found himself inside a house on fire4#bgc ,and he thought1 8,o foolish ,makh ,deva6 though grey hairs have come upon you1 you yet have not been able to get rid of the frailties and passions which deprave men's hearts60#bgd ,as he thus meditated and meditated on the appearance of the grey hair1 his heart burned within him1 drops of perspiration rolled down from his body1 and his very robes oppressed him and became unbearable4 ,and he thought1 8,this very day ,i must leave the world and devote myself to a religious life60 ,then he gave to the barber a grant of a village whose revenue amounted to a hundred thousand4 ,and he sent for his eldest son1 and said to him1 8,my son6 grey hairs have appeared on my head4 ,i am become an old man4 ,i have done with all human hopes2 now ,i will seek heavenly things4 ,it is time for me to abandon the world4 ,do you assume the sovereignty4 ,i will embrace the religious life1 and1 dwelling in the garden called ,makh ,deva's ,mango-park1 ,i will train myself in the characteristics of those who are subdued in heart40 ,his ministers1 when he formed this intention1 came to him and said1 8,what is the reason1 ,o king6 of your giving up the world80 ,then the king1 taking the grey hair in his hand1 uttered this verse-- ,these grey hairs that have come upon my head ,are angel messengers appearing to me1 ,laying stern hands upon the evening of my life6 ',tis time ,i should devote myself to holy thought6 ,having thus spoken1 he laid down his sovranty that very day1 and became a hermit2 and living in the ,mango-grove of ,makh ,deva1 of which he had spoken1 he spent eighty-four thousand years in practising perfect goodwill towards all beings1 and in constant devotion to meditation4 ,and after he died he was born again in the ,brahma heaven2 and when his allotted time there was exhausted1 he became in ,mithil a king called ,nimi1 and reunited his scattered family4#bge ,and after that he became a hermit in that same ,mango-grove1 and practised perfect goodwill towards all beings1 and again returned to the ,brahma heaven4 99 99 99 99 99 ,the ,teacher1 having thus discoursed on the subject that not then only1 but formerly too1 the ,successor of the ,buddhas had abandoned the world1 proclaimed the ,four ,truths4 ,some entered the ,first ,stage of the ,path to ,nirvna1 some the ,second1 some the ,third4 ,and when the ,blessed ,one had thus told the double story1 he established the connexion1 and summed up the ,jtaka as follows3 8,the barber of that time was nanda1 the prince was ,rhula1 but ,makh ,deva the king was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,makh ,,deva4 ,no4 #aj4 ,,sukhavih,,ri ,j,,taka4 ,the ,happy ,life 8,he whom others guard not10 etc4--,this the ,teacher told while at the ,anpiya ,mango-grove1 near the town of that name1 about the ,elder named ,bhaddiya the ,happy-minded4 ,bhaddiya the ,happy-minded took the vows when the six young noblemen did so together with ,upli4#bgf ,of these1 ,bhaddiya and ,kimbila and ,bhagu and ,upli became ,arahats1 nanda entered the ,first ,stage of the ,road to ,nirvna1 ,anuruddha attained to the ,knowledge of the ,past and the ,present and the ,future1 and ,devadatta acquired the power of ,deep ,meditation4 ,the story of the six young noblemen1 up to the events at ,anpiya1 will be related in the ,khaahla ,jtaka4 ,now one day the venerable ,bhaddiya called to mind how full of anxiety he had been when1 as a king1 caring for himself like a guardian angel1 and surrounding himself with every protection1 he had lolled in his upper chamber on his royal couch3 and now how free from anxiety he was1 when1 as an ,arahat1 he was wandering1 here and there1 in forests and waste places4 ,and realizing this change1 he uttered an exclamation of joy1 8,oh1 ,happiness6 ,happiness60 ,this the monks told the ,blessed ,one1 saying1 8,bhaddiya is prophesying about ,arahatship60#bgg ,the ,blessed ,one replied1 8,mendicants6 not now only is ,bhaddiya full of joy2 he was so also in a former birth40 ,the monks requested the ,blessed ,one to explain how that was4 ,then the ,blessed ,one made manifest an event hidden through change of birth4 99 99 99 99 99 ,long ago1 when ,brahma-datta was reigning in ,benares1 the ,bodisat became a wealthy ,brhman of the north-west country4 ,and perceiving the evils of worldly lusts1 and the advantages of the religious life1 he abandoned the world1 and went to the ,himlaya region1 and adopted the life of a hermit1 and practised the ,eight ,attainments4 ,and the number of his disciples increased greatly1 until he was attended by five hundred ascetics4 ,in the rainy season he left the ,himlayas1 and attended by the body of ascetics1 journeyed through the towns and villages till he came to ,benares1 and there took up his dwelling-place under the patronage of the king in the royal park4 ,when he had there passed the four rainy months1 he took leave of the king4 ,but the king asked him to stop1 saying1 8,you are old1 ,sir4 ,why go to the ,himlayas8 ,send your disciples there1 but dwell here yourself60 ,so the ,bodisat gave the five hundred ascetics in charge to his senior pupil1 and sent him away1 saying1 8,you shall go and live with these men in the ,himlayas4 ,i will stay here40 ,now the senior pupil was a royal devotee who had abandoned a mighty kingdom for the religious life2 and having gone through the course of meditation preparatory thereto1 had acquired the eight kinds of spiritual insight4 ,as he was living in the ,himlaya region with the ascetics1 he one day conceived a desire to see his teacher1 and said to the ascetics1 8,do you live on quietly here2 ,i am just going to pay my respects to our teacher1 and shall be back soon40 ,then he went to the place where his teacher was1 saluted him1 and offered him friendly greeting2 and spreading a mat on the floor1 lay down by his side4 ,just then the king also went to the park to see the teacher1 and saluting him1 took his seat respectfully on one side4 ,though the disciple saw the king1 he did not get up1 but lying there just as he was broke forth into a chant of joy1 8,oh1 ,happiness6 ,oh1 ,happiness60 ,the king1 displeased that the ascetic1 on seeing him1 had not arisen1 said to the ,bodisat1 8,sir1 this ascetic must have enjoyed himself to his heart's content4 ,he lies there1 quite at his ease1 singing a song60 8,great king6 ,this ascetic was once a king like you4 ,he is thinking1 #8,formerly1 as a layman1 even when enjoying royal splendour1 and guarded by many men with arms in their hands1 ,i had no such joy as this1' and he utters this exclamation of joy in reference to the joys of meditation1 and to the happiness of the religious life40 ,and having thus spoken1 the ,bodisat further uttered this verse in order to instruct the king in righteousness-- ,he who needs no others to defend him1 ,he who has not others to defend1-- ,he it is who lives at ease1 ,o king6 ,untroubled he with yearnings or with lusts4 ,when the king had listened to this discourse1 he was satisfied again2 and taking leave1 he returned to the palace4 ,and the disciple1 too1 took his leave1 and returned to the ,himlaya region4 ,but the ,bodisat dwelt there in continued meditation till he died1 and he was then reborn in the ,brahma heaven4 99 99 99 99 99 ,when the ,teacher had preached this discourse1 and told the two stories1 he established the connexion1 and summed up the ,jtaka as follows3 8,the pupil of that time was ,bhaddiya the ,elder1 but the ,master of the company of disciples was ,i myself40#bgh ,,end ,,of ,,the ,,story ,,on ,a ,,happy ,,life4 ,,chapter ,,ii4 ,s,,lavagga4 ,no4 #aa4 ,,lakkha,a ,j,,taka4 ,the ,story of #8,beauty4' 8,the advantage is to the good40--,this the ,master told while at the ,bambu-grove near ,rjagaha1 about ,devadatta4#bgi ,for on one occasion1 when ,devadatta asked for the ,five ,rules1#bhj and could not get what he wanted1 he made a schism in the ,order1 and taking four hundred of the mendicants with him1 went and dwelt at the rock called ,gay-ssa4 ,afterwards the minds of these mendicants became open to conviction4 ,and the ,master1 knowing it1 said to his two chief disciples1 8,sriputta6 those five hundred pupils of yours adopted the heresy of ,devadatta1 and went away with him1 but now their minds have become open to conviction4 ,do you go there with a number of the brethren1 and preach to them1 and instruct them in the ,fruits of the ,path of ,holiness1 and bring them back with you60 ,they went1 and preached to them1 and instructed them in the ,fruits1 and the next day at dawn returned to the ,bambu ,grove1 bringing those mendicants with them4 ,and as ,sriputta on his return was standing by1 after paying his respects to the ,blessed ,one1 the mendicants exalted him1 saying to the ,blessed ,one1 8,lord6 how excellent appears our elder brother1 the ,minister of ,righteousness1 returning with five hundred disciples as his retinue1 whereas ,devadatta is now without any followers at all60 8,not only now1 ,o mendicants6 has ,sriputta come in glory1 surrounded by the assembly of his brethren2 in a former birth1 also1 he did the same4 ,and not now only has ,devadatta been deprived of his following2 in a former birth also he was the same40 ,the monks requested the ,blessed ,one to explain how that was4 ,then the ,blessed ,one made manifest a thing hidden by the interval of existence4 99 99 99 99 99 ,long ago1 in the city ,rjagaha1 in the land of ,magadha1 there ruled a certain king of ,magadha4 ,at that time the ,bodisat came to life as a deer1 and when he grew up he lived in the forest at the head of a herd of a thousand deer4 ,he had two young ones1 named ,lakkhaa 7the ,beautifully-marked ,one1 #8,beauty'7 and ,ka 7the ,dark ,one1 #8,brownie'74 ,when he had become old1 he called them1 and said1 8,my beloved6 ,i am old4 ,do you now lead the herd about40 ,and he placed five hundred of the deer under the charge of each of his sons4 ,now in the land of ,magadha at crop time1 when the corn is ripening in the fields1 there is danger brewing for the deer in the adjoining forest4 ,some in one place1 and some in another1 the sons of men dig pit-falls1 fix stakes1 set traps with stones in them1 and lay snares to kill the creatures that would eat the crops4 ,and many are the deer that come to destruction4 ,so when the ,bodisat saw that crop time was at hand1 he sent for his sons1 and said1 8,my children6 the time of growing crops has come2 many deer will come to destruction4 ,we are old1 and will get along by some means or another without stirring much abroad4 ,but do you lead your herds away to the mountainous part of the forest1 and return when the crops are cut60 8,very well10 said they2 and departed with their attendant herds4 ,now the men who live on the route they have to follow know quite well1 8,at such and such a time the deer are wont to come up into the mountains2 at such and such a time they will come down again40 ,and lurking here and there in ambush1 they wound and kill many deer4 ,but ,brownie1 in his dullness1 knew not that there were times when he ought to travel and times when he ought not2 and he led his herd of deer early and late alike--at dawn1 or in evening twilight--past the village gates4 ,the men in different places--some in the open1 some in ambush--destroyed1 as usual1 a number of the deer4 ,so he1 by his stupidity1 brought many of his herd to destruction1 and re-entered the forest with diminished numbers4 ,beauty1 on the other hand1 was learned and clever1 and fertile in resource2 and he knew when to go on1 and when to stay4 ,he approached no village gates2 he travelled not by day1 nor even at dawn or by evening twilight2 but he travelled at midnight1 and so he reached the forest without losing a single animal4 ,there they stayed four months2 and when the crops were cut they came down from the mountain-side4 ,brownie1 going back as he had come1 brought the rest of the herd to destruction1 and arrived alone4 ,but ,beauty1 without losing even one of his herd1 came up to his parent attended by all the five hundred of his deer4 ,and when the ,bodisat saw his sons approaching1 he held a consultation with the herd of deer1 and put together this stanza1-- ,the righteous man hath profit1 and the courteous in speech4 ,look there at ,beauty coming back with all his troop of kindred1 ,then look at this poor ,brownie1 deprived of all he had6#bha ,when he had thus welcomed his son1 the ,bodisat lived to a good old age1 and passed away according to his deeds4 99 99 99 99 99 ,thus the ,master gave them this lesson in virtue in illustration of what he had said1 8,not only now1 ,o mendicants6 has ,sriputta come in glory1 surrounded by the assembly of his brethren2 in a former birth1 also1 he did the same4 ,and not now only has ,devadatta been deprived of his following2 in a former birth also he was the same40 ,and he united the two stories1 and made the connexion1 and summed up the ,jtaka as follows3 8,then #8,brownie' was ,devadatta1 and his attendants ,devadatta's attendants4 ',beauty' was ,sriputta1 and his attendants the followers of the ,buddha4 ,the mother was the mother of ,rhula1 but the father was ,i myself40 ,,end ,,of ,,the ,,story ,,about #8,,beauty4' ,no4 #ab4 ,,nigrodha-,,miga ,j,,taka4 ,the ,banyan ,deer4 8,follow the ,banyan deer10 etc4--,this the ,master told while at ,jetavana1 about the mother of the ,elder named ,kumra ,kassapa4#bhb ,she1 we are told1 was the daughter of a rich merchant of the city of ,rjagaha2 she was deeply rooted in virtue1 and despised all transient things2 she had reached her last birth1 and in her heart the destiny of future ,arahatship shone like a lamp within a translucent pitcher4 ,from the time when she knew her own mind she had no pleasure in a lay life1 but was desirous to take the vows4 ,and she said to her parents1-- 8,mother1 dear6 my heart finds no pleasure in household life4 ,i want to take the vows according to that teaching of the ,buddha which leads to ,nirvna4 ,let me be ordained60 8,what is it you are saying1 dear8 ,this family is of great wealth1 and you are our only daughter4 ,you cannot be allowed to take the vows40 ,when1 after repeated asking1 she was unable to obtain her parents' permission1 she thought1 8,let it be so4 ,when ,i get to another family1 ,i will make favour with my husband1 and take the vows40 ,and when she grew up1 she entered another family as wife1 and lived a household life as a virtuous and attractive woman4 ,and in due time she conceived1 but she knew it not4 ,now in that city they proclaimed a feast4 ,all the dwellers in the city kept the feast1 and the city was decked like a city of the gods4 ,but she1 up to the time when the feast was at its height1 neither anointed herself nor dressed1 but went about in her every-day clothes4 ,then her husband said to her1-- 8,my dear6 all the city is devoted to the feast2 yet you adorn yourself not40 8,the body1 ,sir1 is but filled with its thirty-two constituent parts4 ,what profit can there be in adorning it8 ,for this body has no divine1 no angelic attributes3 it is not made of gold1 or gems1 or yellow sandal-wood2 it springs not from the womb of lotus-flowers1 white or red2 it is not filled with the nectar-balm of holiness4 ,but verily it is born in corruption3 it springs from father and mother3 its attributes are the decomposition1 the wearing away1 the dissolution1 the destruction1 of that which is impermanent6 ,it is produced by excitement2 it is the cause of pains1 the subject of mournings1 a lodging-place for all diseases4 ,it is the receptacle for the action of ,karma2 foul within1 without it is ever discharging3 its end is death3 and its goal is the charnel-house1--there1 in the sight of all the world1 to be the dwelling-place of worms and creeping things60#bhc 8,dear ,lord6 what should ,i gain by adorning this body8 ,would not putting ornaments on it be like painting the outside of a sepulchre80 8,my dear60 replied the young nobleman1 8if you think this body so sinful1 why don't you become a nun80 8,if you grant me leave1 dear husband1 ,i will take the vows this day60 8,very well1 then2 ,i will get you ordained10 said he4 ,and giving a donation at a great cost1 he took her1 with a numerous retinue1 to the nunnery1 and had her admitted into the ,order of ,nuns--but among those who sided with ,devadatta4 ,and she was overjoyed that her wish had been fulfilled1 and that she had become a nun4 ,now1 as she became far gone with child1 the nuns noticed the alteration in her person1--the swelling of her hands and feet and back1 and the increase in her girth2 and they asked her1 8,lady1 you seem to be with child4 ,how is this80 8,i don't know how it is1 ladies2 but ,i have kept the vows40 ,then the nuns led her to ,devadatta1 and asked him1 8,sir6 this young lady1 after with difficulty gaining her husband's consent1 was received into the ,order4 ,but now it is evident that she is with child2 and we know not whether she became so when she was a laywoman or when she was a nun4 ,what shall we do now80 ,devadatta1 not being a ,buddha1 and having no forbearance1 kindness1 or compassion1 thought thus3 8,if people can say1 #8,a nun of ,devadatta's side is carrying about a child in her womb1 and ,devadatta condones it1' ,i shall be disgraced4 ,i must unfrock this woman60 ,and without any inquiry1 he answered with eagerness1 8,go and expel this woman from the ,order60--just as if he were rushing forwards to roll away a mere piece of stone6 ,when they heard his decision1 they arose1 and bowed to him1 and returned to the nunnery4 ,but the young girl said to the nuns1 8,ladies6 the ,elder1 ,devadatta1 is not the ,buddha4 ,not under him did ,i enter the religious life1 but under the ,buddha himself1 who is supreme among men4 ,what ,i obtained with such difficulty1 ,o1 deprive me not of that6 ,take me1 ,i pray you1 and go to the ,master himself at ,jetavana60 ,and they took her2 and passing over the forty-five leagues of road which stretched from ,rjagaha to that place1 they arrived in due course at ,jetavana1 and saluting the ,master1 told him the whole matter4 ,the ,teacher thought1 8,although the child was conceived when she was still in the world1 yet the heretics will have an opportunity of saying1 #8,the mendicant ,gautama has accepted a nun expelled by ,devadatta6' ,therefore1 to prevent such talk1 this case ought to be heard in the presence of the king and his ministers40 ,so the next day he sent for ,pasenadi the king of ,kosala1 ,antha ,piika the ,elder1 ,antha ,piika1 the ,younger1 the ,lady ,viskh the influential disciple1 and other well-known persons of distinction4 ,and in the evening1 when all classes of disciples had assembled1 he said to ,upli the ,elder1 8,go and examine into this affair of the young nun in the presence of the church60 ,the ,elder accordingly went to the assembly2 and when he had seated himself in his place1 called the ,lady ,viskh before the king1 and gave in charge to her the following investigation3 8,do you go1 ,viskh1 and find out exactly on what day of what month this poor child was received into the ,order1 and then conclude whether she conceived before or after that day40 ,the ,lady agreed2 and having had a curtain hung1 made a private examination behind it of the young nun2 and comparing the days and months1 found out that in truth she had conceived while she was yet living in the world4 ,and she went to the ,elder1 and told him so2 and the ,elder1 in the midst of the assembly1 declared the nun to be innocent4 ,thus was her innocence established4 ,and she bowed down in grateful adoration to the assembly1 and to the ,master2 and she returned with the other nuns to the nunnery4 ,now1 when her time was come1 she brought forth a son strong in spirit--the result of a wish she had uttered at the feet of ,padumuttara the ,buddha4 ,and one day1 as the king was passing near the nunnery1 he heard the cry of a child1 and asked his ministers the reason4 ,they knew of the matter1 and said1 8,o king6 that young nun has had a son1 and the cry comes from it40 8,to take care of a child1 ,sirs1 is said to be a hindrance to nuns in their religious life4 ,let us undertake the care of it10 said he4 ,and he had the child given to the women of his harem1 and brought it up as a prince4 ,and on the naming-day they called him ,kassapa2 but as he was brought up in royal state1 he became known as ,kassapa the ,prince4 ,when he was seven years old1 he was entered in the noviciate under the ,buddha2 and when he attained the necessary age1 received full orders2 and1 as time went on1 he became the most eloquent among the preachers4 ,and the ,master gave him the pre-eminence1 saying1 8,mendicants6 the chief of my disciples in eloquence is ,kassapa the ,prince40 ,afterwards1 through the ,vammka ,sutta1 he attained to ,arahatship4 ,his mother1 the nun1 too1 obtained spiritual insight1 and reached ,nirvna4#bhd ,and ,kassapa the ,prince became as distinguished in the religion of the ,buddhas as the full moon in the midst of the vault of heaven4 ,now one day the ,successor of the ,buddhas1 when he had returned from his rounds and taken his meal1 exhorted the brethren1 and entered his apartment4 ,the brethren1 after hearing the exhortation1 spent the day either in their day-rooms or night-rooms1 and then met together at eventide for religious conversation4 ,and1 as they sat there1 they exalted the character of the ,buddha1 saying1 8,brethren1 the ,elder ,prince ,kassapa1 and the ,lady his mother1 were nearly ruined by ,devadatta1 through his not being a ,buddha1 and having no forbearance or kindness2 but the ,supreme ,buddha1 being the ,king of ,righteousness1 and being perfect in kindness and forbearance and compassion1 became the means of salvation to them both60 ,then the ,master entered the hall with the dignity peculiar to a ,buddha1 and seating himself1 asked them1 8,what are you sitting here talking about1 ,o mendicants80 8,lord10 said they1 8concerning your excellences60 ,and they told him the whole matter4 8,not now only1 ,o mendicants60 said he1 8has the ,successor of the ,buddhas been a source of salvation and a refuge to these two2 formerly also he was the same40 ,then the monks asked the ,blessed ,one to explain how that was2 and the ,blessed ,one made manifest that which had been hidden by change of birth4 99 99 99 99 99 ,long ago1 when ,brahma-datta was reigning in ,benares1 the ,bodisat came to life as a deer4 ,when he was born he was of a golden colour2 his eyes were like round jewels1 his horns were white as silver1 his mouth was red as a cluster of kamala flowers1 his hoofs were bright and hard as lacquer-work1 his tail as fine as the tail of a ,tibetan ox1#bhe and his body as large in size as a foal's4 ,he lived in the forest with an attendant herd of five hundred deer1 under the name of the ,king of the ,banyan ,deer2 and not far from him there dwelt another deer1 golden as he1 under the name of the ,monkey ,deer1 with a like attendant herd4 ,the king of ,benares at that time was devoted to hunting1 never ate without meat1 and used to summon all the townspeople to go hunting every day1 to the destruction of their ordinary work4 ,the people thought1 8,this king puts an end to all our work4 ,suppose now in the park we were to sow food and provide water for the deer1 and drive a number of deer into it1 and close the entrance1 and deliver them over to the king40 ,so they planted in the park grass for the deer to eat1 and provided water1 and tied up the gate2 and calling the citizens1 they entered the forest1 with clubs and all kinds of weapons in their hands1 to look for the deer4 ,and thinking1 8,we shall best catch the deer by surrounding them10 they encircled a part of the forest about a league across4 ,and in so doing they surrounded the very place where the ,banyan ,deer and the ,monkey ,deer were living4 ,then striking the trees and bushes1 and beating on the ground1 with their clubs1 they drove the herd of deer out of the place where they were2 and making a great noise by rattling their swords and javelins and bows1 they made the herd enter the park1 and shut the gate4 ,and then they went to the king1 and said to him3 8,o king6 by your constant going to the chase1 you put a stop to our work4 ,we have now brought deer from the forest1 and filled your park with them4 ,henceforth feed on them60 ,and so saying1 they took their leave1 and departed4 ,when the king heard that1 he went to the park2 and seeing there two golden-coloured deer1 he granted them their lives4 ,but thenceforth he would sometimes go himself to shoot a deer1 and bring it home2 sometimes his cook would go and shoot one4 ,the deer1 as soon as they saw the bow1 would quake with the fear of death1 and take to their heels2 but when they had been hit once or twice1 they became weary or wounded1 and were killed4 ,and the herd of deer told all this to the ,bodisat4 ,he sent for the ,monkey ,deer1 and said3 8,friend1 almost all the deer are being destroyed4 ,now1 though they certainly must die1 yet henceforth let them not be wounded with the arrows4 ,let the deer take it by turns to go to the place of execution4 ,one day let the lot fall upon my herd1 and the next day on yours4 ,let the deer whose turn it is go to the place of execution1 put his head on the block1 and lie down4 ,if this be done1 the deer will at least escape laceration40 ,he agreed3 and thenceforth the deer whose turn it was used to go and lie down1 after placing his neck on the block of execution4 ,and the cook used to come and carry off the one he found lying there4 ,but one day the lot fell upon a roe in the herd of the ,monkey ,deer who was with young4 ,she went to the ,monkey ,deer1 and said1 8,lord6 ,i am with young4 ,when ,i have brought forth my son1 we will both take our turn4 ,order the turn to pass me by40 8,i cannot make your lot10 said he1 8fall upon the others4 ,you know well enough it has fallen upon you4 ,go away60 ,receiving no help from him1 she went to the ,bodisat1 and told him the matter4 ,he listened to her1 and said1 8,be it so6 ,do you go back4 ,i will relieve you of your turn40 ,and he went himself1 and put his neck upon the block of execution1 and lay down4 ,the cook1 seeing him1 exclaimed1 8,the ,king of the ,deer1 whose life was promised to him1 is lying in the place of execution4 ,what does this mean80 ,and he went hastily1 and told the king4 ,the king no sooner heard it than he mounted his chariot1 and proceeded with a great retinue to the place1 and beholding the ,bodisat1 said1 8,my friend the ,king of the ,deer6 did ,i not grant you your life8 ,why are you lying here80 8,o great king6 a roe with young came and told me that the lot had fallen upon her4 ,now it was impossible for me to transfer her miserable fate to any one else4 ,so ,i1 giving my life to her1 and accepting death in her place1 have lain down4 ,harbour no further suspicion1 ,o great king60 8,my ,lord the golden-coloured ,king of the ,deer6 ,i never yet saw1 even among men1 one so full of forbearance1 kindness1 and compassion4 ,i am pleased with thee in this matter4 ,rise up6 ,i grant your lives1 both to you and to her60 8,but though two be safe1 what shall the rest do1 ,o king of men80 8,then ,i grant their lives to the rest1 my ,lord40 8,thus1 then1 great king1 the deer in the park will have gained security1 but what will the others do80 8,they also shall not be molested40 8,great king6 even though the deer dwell secure1 what shall the rest of the four-footed creatures do80 8,they also shall be free from fear40 8,great king6 even though the quadrupeds are in safety1 what shall the flocks of birds do80 8,well1 ,i grant the same boon to them40 8,great king6 the birds then will obtain peace1 but what of the fish who dwell in the water80 8,they shall have peace as well40 ,and so the ,great ,being1 having interceded with the king for all creatures1 rose up and established the king in the ,five ,precepts1#bhf and said1 8,walk in righteousness1 ,o great king6 ,doing justice and mercy to fathers and mothers1 to sons and daughters1 to townsmen and landsmen1 you shall enter1 when your body is dissolved1 the happy world of heaven60 ,thus1 with the grace of a ,buddha1 he preached the ,truth to the king2 and when he had dwelt a few days in the park to exhort the king1 he went away to the forest with his attendant herd4 ,and the roe gave birth to a son as beautiful as buds of flowers2 and he went playing about with the ,monkey ,deer's herd4 ,but when its mother saw that1 she said1 8,my son1 henceforth go not in his company2 you may keep to the ,banyan ,deer's herd60 ,and thus exhorting him1 she uttered the verse-- ,follow the ,banyan ,deer3 ,dwell not with the ,monkey ,deer4 ,better death with the ,banyan ,deer1 ,than life with the ,monkey ,deer4#bhg ,now after that the deer1 secure of their lives1 began to eat men's crops4 ,and the men dared not strike them or drive them away1 recollecting how it had been granted to them that they should dwell secure4 ,so they met together in front of the king's palace1 and told the matter to the king4 8,when ,i was well pleased1 ,i granted to the leader of the ,banyan ,deer a boon10 said he4 8,i may give up my kingdom1 but not my oath6 ,begone with you6 ,not a man in my kingdom shall be allowed to hurt the deer40 ,when the ,banyan ,deer heard that1 he assembled the herds1 and said1 8,henceforth you are not allowed to eat other people's crops40 ,and so forbidding them1 he sent a message to the men3 8,henceforth let the husbandmen put up no fence to guard their crops2 but let them tie leaves round the edge of the field as a sign40 ,from that time1 they say1 the sign of the tying of leaves was seen in the fields1 and from that time not a single deer trespassed beyond it2 for such was the instruction they received from the ,bodisat4 ,and the ,bodisat continued thus his life long to instruct the deer1 and passed away with his herd according to his deeds4 ,the king1 too1 hearkened to the exhortations of the ,bodisat1 and then1 in due time1 passed away1 according to his deeds4 99 99 99 99 99 ,the ,master1 having finished the discourse in illustration of his saying1 8,not only now was ,i the protector of the nun and of ,kassapa the ,prince2 in a former birth ,i was the same10 he fully expounded the ,four ,truths4 ,and when he had told the double story1 he made the connexion1 and summed up the ,jtaka by saying1 8,he who was then the ,monkey ,deer was ,devadatta1 his herd was ,devadatta's following1 the roe was the nun1 her son was ,kassapa the ,prince1 the king was nanda1 but the royal ,banyan ,deer was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,banyan ,,deer4 ,no4 #ac4 ,,ka,,ina ,j,,taka4 ,the ,dart of ,love4 ,the ,introductory ,story is the same as that of the ,indriya ,jtaka in ,book ,,viii4 99 99 99 99 99 ,long ago a king of ,magadha was reigning in ,rjagaha1 in the country of ,magadha4 ,at the season of harvest the deer suffered much at the hands of the people of ,magadha4 ,so they were wont to go away to the forest at the foot of the mountains4 ,now a certain mountain stag1 who lived in that jungle1 made friends with a roe from the inhabited country4 ,and when those deer came down from the mountain-side to return home1 he1 being caught in the snares of love1 went down with them4 ,then she said to him1 8,you1 ,sir1 are but a simple deer of the mountains1 and the inhabited country is beset with danger and difficulty4 ,pray don't go down with us60 ,but he1 being fallen deep into love for her1 would not turn back1 and went along with her4 ,now when the people of ,magadha saw that the time was come for the deer to return from the hills1 they used to lie waiting in ambush all along the road4 ,and just where those two were coming on1 there stood a certain hunter behind a thicket4 ,the young roe smelt the smell of a man1 and immediately thought1 8,there'll be some hunter behind there40 ,and she let the foolish stag go on first1 and kept back herself4 ,the hunter with one shot from his bow felled the stag there on the spot2 but the roe1 as soon as she saw he was hit1 fled away like the wind4 ,then the hunter came out of his ambush1 skinned that deer1 made a fire1 cooked the sweet flesh in the glowing charcoal1 ate and drank1 and carried off the rest all dropping with blood and gore1 and went home to give his children a treat4 ,now the ,bodisat of that time was a tree fairy1 dwelling in that wood4 ,when he saw what had happened1 he said to himself1 8,not through father1 not through mother1 but through lust1 has this poor fool of a deer come to his death4 ,in the dawn of passion creatures think themselves in bliss1 but they end in losing their limbs in misery1 or tasting the grief of all kinds of bonds and blows4 ,what more shameful in this world than that which brings sorrow and death to others8 ,what more despicable than the country where women administer and teach1 a land under harem rule8 ,what more wretched than the men who give themselves up to women's control80 ,and then1 whilst all the fairies of the wood cast bouquets before him and cheered him on1 he brought the three rebukes into one verse1 and made the whole wood ring as he uttered the stanza-- ,o dreadful barbd dart of love1 that tears men's hearts6 ,o foolish land1 where woman bears the rule6 ,o stupid men1 who fall #8neath woman's power6 99 99 99 99 99 #bhh ,when the ,master had taught them this story1 he proclaimed the ,four ,truths4 ,and at the conclusion thereof that love-sick monk was converted4 ,and the ,master made the connexion1 and summed up the ,jtaka by saying1 8,the mountain-deer of that time was the love-sick brother1 the roe was his former wife1 and the tree fairy1 who preached the sermon showing the evil of passion1 was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,dart ,,of ,,love4 ,no4 #ad4 ,v,,ta-,,miga ,j,,taka4 ,the ,greedy ,antelope4 8,there is nothing worse than greed1 they say40--,this the ,master told when he was living at ,jetavana about the ,elder named ,tissa the younger1 the keeper of the law concerning food4 ,for when the ,master1 we are told1 was residing at the ,bambu-grove1 near ,rjagaha1 a young man of a very wealthy family of distinction1 by name ,prince ,tissa1 went one day to the ,bambu-grove1 and when he had heard the ,teacher's discourse1 he became desirous to devote himself to a religious life4 ,and when1 on his asking leave to enter the ,order1 his parents refused their consent1 he compelled them to grant it1 in the same manner as ,rahapla had done1 by refusing to eat for seven days4#bhi ,and he then took the vows under the ,master4 ,the ,master remained at the ,bambu-grove about half a month after receiving him into the ,order1 and then went to ,jetavana4 ,there this young man of family passed his life1 begging his daily food in ,svatthi1 and observing all the ,thirteen ,practices by which the passions are quelled4 ,so under the name of 8,the ,young ,tissa who keeps the law concerning food10#bij he became as distinguished and famous in ,buddhadom as the moon in the vault of heaven4 ,at that time they were holding festival in ,rjagaha1 and the parents of the monk put away all the jewelry which had belonged to him in the days of his laymanship into a silver casket2 and took the matter to heart1 weeping1 and saying1 8,at other festivals our boy used to keep the feast wearing this ornament or this4 ,and now ,gotama the ,mendicant has taken him1 him our only son1 away to ,svatthi6 ,and we know not what fate is falling to him there40 ,now a slave-girl coming to the house1 and seeing the wife of the lord weeping1 asked her1 8,why1 ,lady6 do you weep80 ,and she told her what had happened4 8,well1 ,lady1 what dish was your son most fond of80 said she4 8,such and such a one10 was the reply4 8,if you grant me full authority in this house1 ,i will bring your son back60 said she4 ,the ,lady agreed1 gave her wherewith to pay all her expenses1 and sent her forth with a great retinue1 saying1 8,go now1 and by your power bring back my son40 ,so the girl then went to ,svatthi in a palankeen1 and took up her abode in the street in which the monk was wont to beg4 ,and without letting him see the people who had come from the lord's house1 but surrounding herself with servants of her own1 she from the very first provided the ,elder when he came there with food and drink4 ,having thus bound him with the lust of taste1 she in due course got him to sit down in her house2 and when she saw that by giving him to eat she had brought him into her power1 she shammed sickness1 and lay down in her inner chamber4 ,then the monk1 when his begging time had come1 arrived on his rounds at the door of the house4 ,an attendant took his bowl1 and made him sit down in the house4 ,no sooner had he done so1 than he asked1 8,how is the lady devotee80 8,she is sick1 reverend ,sir1 and wishes to see you10 was the reply4 ,and he1 bound by the lust of taste1 broke his observance and his vow1 and went to the place where she was lying4 ,then she told him why she had come1 and alluring him1 so bound him by the lust of taste1 that she persuaded him to leave the ,order4 ,and having brought him into her power1 she seated him in her palankeen1 and returned to ,rjagaha with all her retinue4 ,and this news became the common talk4 ,and the monks1 assembled in the hall of instruction1 began to say one to another1 8,a slave-girl has brought back ,young ,tissa1 the keeper of the law concerning food1 having bound him with the lust of taste40 ,then the ,master1 entering the chapel1 sat down on his throne1 and said1 8,on what subject are you seated here talking80 ,and they told him the news4 8,not now only1 ,o mendicants60 said he1 8has this monk1 caught by the lust of taste1 fallen into her power2 formerly also he did the same40 ,and he told a story4 99 99 99 99 99 ,once upon a time ,,brahma-,,datta1 the king of ,benares1 had a gardener named ,,sanjaya4 ,now a swift antelope who had come to the garden took to flight as soon as it saw ,sanjaya4 ,but ,sanjaya did not frighten it away2 and when it had come again and again it began to walk about in the garden4 ,and day by day the gardener used to pluck the various fruits and flowers in the garden1 and take them away to the king4 ,now one day the king asked him1 8,i say1 friend gardener1 is there anything strange in the garden so far as you've noticed80 8,i've noticed nothing1 ,o king6 save that an antelope is in the habit of coming and wandering about there4 ,that ,i often see40 8,but could you catch it80 8,if ,i had a little honey1 ,i could bring it right inside the palace here60 ,the king gave him the honey2 and he took it1 went to the garden1 smeared it on the grass at the spot the antelope frequented1 and hid himself4 ,when the deer came1 and had eaten the honey-smeared grass1 it was bound with the lust of taste2 and from that time went nowhere else1 but came exclusively to the garden4 ,and as the gardener saw that it was allured by the honey-smeared grass1 he in due course showed himself4 ,for a few days the antelope took to flight on seeing him4 ,but after seeing him again and again1 it acquired confidence1 and gradually came to eat grass from the gardener's hand4 ,and when the gardener saw that its confidence was gained1 he strewed the path right up to the palace as thick with branches as if he were covering it with mats1 hung a gourdful of honey over his shoulder1 carried a bundle of grass at his waist1 and then kept sprinkling honey-smeared grass in front of the antelope till he led him within the palace4 ,as soon as the deer had got inside1 they shut the door4 ,the antelope1 seeing men1 began to tremble and quake with the fear of death1 and ran hither and thither about the hall4 ,the king came down from his upper chamber1 and seeing that trembling creature1 said1 8,such is the nature of an antelope1 that it will not go for a week afterwards to a place where it has seen men1 nor its life long to a place where it has been frightened4 ,yet this one1 with just such a disposition1 and accustomed only to the jungle1 has now1 bound by the lust of taste1 come to just such a place4 ,verily there is nothing worse in the world than this lust of taste60 ,and he summed up the lesson in this stanza3 8,there's nothing worse than greed1 they say1 ,whether at home1 or with one's friends4 ,through taste the deer1 the wild one of the woods1 ,fell under ,sanjaya's control40 ,and when in other words he had shown the danger of greed1 he let the antelope go back to the forest4 99 99 99 99 99 ,when the ,master had finished this discourse in illustration of what he had said 78,not now only ,o mendicants6 has this monk1 caught by the lust of taste1 fallen into her power2 formerly also he did the same071 he made the connexion1 and summed up the ,jtaka as follows3 8,he who was then ,sanjaya was this slave-girl1 the antelope was the monk1 but the king of ,benares was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,swift ,,antelope4 ,no4 #ae4 ,,khar,,diy ,j,,taka4 ,the ,deer who would not learn4 8,though a deer be most swift1 ,o ,khardiy40--,this the ,master told when at ,jetavana1 concerning a certain foul-mouthed monk4 ,for that monk1 we are told1 was abusive1 and would take no admonition4 ,now the ,master asked him1 8,is it true what they say1 ,o mendicant6 that you are abusive1 and will take no admonition80 8,it is true1 ,o ,blessed ,one60 said he4 ,the ,master said1 8,formerly also1 by your surliness and your refusing to accept the admonition of the wise1 you were caught in a snare and came to destruction40 ,and he told a story4 99 99 99 99 99 ,once upon a time1 when ,brahma-datta was reigning in ,benares1 the ,bodisat became a stag1 and lived in the forest1 with a herd for his retinue4 ,now his sister-roe 7,khardiy7 pointed out to him her son1 and gave him in charge to him1 saying1 8,brother6 this is your nephew4 ,teach him the devices of the deer40 ,and he said to his nephew1 8,come at such and such a time to learn40 ,at the appointed time he did not go4 ,and one day as he was wandering about1 disregarding seven admonitions given on as many days1 and not learning the devices of the deer1 he was caught in a snare4 ,then his mother went to her brother1 and asked1 8,how now1 brother6 was your nephew instructed in the devices of the deer80 8,think no more of that incorrigible fellow60 said the ,bodisat4 8,your son did not learn the devices of the deer40 ,and then1 to explain his own unwillingness to have anything further to do with him1 he uttered this stanza3 8,though a deer be most swift1#bia ,o ,khardiy6 ,and have antlers rising point o'er point1 ,if he transgress the seventh time1 ,i would not try to teach him more60 ,but the hunter killed that wilful deer caught in the snare1 and1 taking his flesh1 departed4 99 99 99 99 99 ,the ,master having finished this discourse1 in illustration of what he had said 78,formerly also1 by your surliness and your refusing to accept the admonition of the wise1 you were caught in a snare1 and came to destruction071 made the connexion1 and summed up the ,jtaka3 8,the nephew deer of that time was the abusive monk1 the sister was ,uppala-va1 but the admonishing deer was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,deer ,,who ,,would ,,not ,,learn4 ,no4 #af4 ,,tipallattha-,,miga ,j,,taka4 ,the ,cunning ,deer4 8,i've taught the deer in posture skilled40--,this the ,master told when at the ,badarika monastery in ,kosambi1 about his son ,rhula1 who was over-anxious to observe the ,rules of the ,order4#bib 99 99 99 99 99 ,once upon a time there was a king of ,magadha reigning in ,rjagaha4 ,at that time the ,bodisat came to life as a stag1 and lived in the forest1 attended by a herd of deer4 ,now his sister brought her son to him1 saying1 8,brother6 instruct this thy nephew in the devices of the deer40 8,very well10 said the ,bodisat1 in assent1 and directed his nephew1 8,go away now1 dear1 and on your return at such and such a time you may receive instruction40 ,and he failed not at the time appointed by his uncle1 but went to him and received instruction4 ,one day as he was wandering about in the wood1 he was caught in a snare4 ,and he uttered a cry--the cry of a captive4 ,then the herd took to flight1 and let the mother know that her son had been caught in a snare4 ,she went to her brother1 and asked him1-- 8,brother6 was your nephew instructed in the devices of the deer80 8,suspect not your son of any fault10 said the ,bodisat4 8,he has well learnt the devices of the deer4 ,even now he will come back to us and make you laugh for joy40 ,and he uttered this stanza3 ,i've trained the deer to be most swift1 ,to drink at midnight only1 and1 abounding in disguise1 ,to keep in any posture that he likes4 ,breathing through one nostril hid upon the ground1 ,my nephew1 by six tricks at his command ,will yet outdo the foe6 ,thus the ,bodisat1 pointing out how thoroughly his nephew had learnt the devices of the deer1 comforted his sister4 ,but the young stag1 when he was caught in the trap1 struggled not at all4 ,he lay down on the ground as best he could2 stretched out his legs2 struck the ground near his feet with his hoofs1 so as to throw up earth and grass2 let fall his head2 put out his tongue2 made his body wet with spittle2 swelled out his belly by drawing in his breath2 breathed through the lower nostril only1 holding his breath with the upper2 made his whole frame stiff and stark1 and presented the appearance of a corpse4 ,even the bluebottles flew round him1 and here and there crows settled6 ,when the hunter came up1 he gave him a blow on the stomach2 and saying to himself1 8,he must have been caught early in the morning1 he is already putrid10 he loosed the bands which tied him4 ,and apprehending nothing1 he began to collect leaves and branches1 saying to himself1 8,i will dress him at once1 here on the spot1 and carry off the flesh40 ,but the young stag arose1 stood on his feet1 shook himself1 stretched out his neck1 and1 swiftly as a cloud driven by a mighty wind1 returned to his mother6 99 99 99 99 99 ,the ,teacher having finished this discourse1 in illustration of his words 78,not now only1 mendicants1 was ,rhula devoted to instruction2 formerly also he was so10 etc471 made the connexion1 and summed up the ,jtaka3 8,at that time the nephew1 the young stag1 was ,rhula1 the mother was ,uppala-va1 but the uncle was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,cunning ,,deer4#bic ,no4 #ag4 ,,maluta ,j,,taka4 ,the ,wind4 8,whenever the wind blows10 etc4--,this the ,master told when at ,jetavana1 about two ,buddhist monks4 ,they1 we are told1 were living a forest life in the country of ,kosala2 and one was called ,,dark and the other called ,,light4 ,now one day ,light asked ,dark1 8,brother6 at what time does the cold1 as some people call it1 come on80 8,in the dark half of the month60 said he4 ,but one day ,dark asked ,light1 8,brother ,light6 at what time does the so-called cold come on80 8,in the light half of the month60 said he4 ,and neither of the two being able to solve the knotty point1 they went to the ,master1 and after paying him reverence1 asked him1 8,at what time1 ,sir1 is the cold80 ,when the ,master had heard their story1 he said1 8,formerly also1 ,o mendicants6 ,i solved this question for you2 but the confusion arising from change of birth has driven it out of your minds40 ,and he told a tale4 99 99 99 99 99 ,once upon a time two friends1 a lion and a tiger1 were living in a certain cave at the foot of a hill4 ,at that time the ,bodisat1 who had devoted himself to the religious life of a hermit1 was living at the foot of that same mountain4 ,now one day a dispute arose between the friends about the cold4 ,the tiger said it was cold in the dark half of the month1 the lion said it was cold in the light half4 ,and as neither of them could solve the difficulty1 they asked the ,bodisat1 and he uttered this stanza3 8,it is whenever the wind blows1 ,in the dark half or in the light4 ,for cold is caused by wind3 and so ,you both are right40 ,thus the ,bodisat pacified the two friends4 99 99 99 99 99 ,when the ,master had finished this discourse 78,formerly also10 etc471 he proclaimed the ,truths4 ,and at the close thereof the two brethren were established in the ,fruit of ,conversion4 ,the ,master made the connexion1 and summed up the ,jtaka3 8,he who was then the tiger was ,dark1 the lion ,light1 but the ascetic who answered the question was ,i myself40 ,,end ,,of ,,the ,,story ,,about ,,the ,,wind4#bid ,no4 #ah4 ,,mataka-,,bhatta ,j,,taka4 ,on ,offering ,food to the ,dead4 8,if people would but understand40--,this the ,teacher told when at ,jetavana1 about food offered to the dead4 ,for at that time people used to kill sheep and goats in large numbers in order to offer what is called 8,the ,feast of the ,dead0 in honour of their deceased relatives4 ,when the monks saw men doing so1 they asked the ,teacher1 saying1 8,lord6 the people here bring destruction on many living creatures in order to provide the so-called ',feast of the ,dead4' ,can there possibly1 ,sir1 be any advantage in that80 ,the ,teacher said1 8,let not us1 ,o mendicants6 provide the ,feast of the ,dead3 for what advantage is there in destroying life8 ,formerly sages seated in the sky preached a discourse showing the evils of it1 and made all the dwellers in ,jambu-dpa give up this practice4 ,but now since change of birth has set in1 it has arisen again40 ,and he told a tale4 99 99 99 99 99 ,once upon a time1 when ,brahma-datta was reigning in ,benares1 a ,brhman1 a world-famous teacher1 accomplished in the ,three ,vedas1 had a goat brought1 with the intention of giving the ,feast of the ,dead1 and said to his pupils3 8,my lads6 take this goat to the river1 and bathe it1 and hang a garland round its neck1 and give it a measure of corn1 and deck it out1 and then bring it back40 8,very well10 said they1 and accordingly took it to the river2 and when they had bathed it and decorated it1 let it stand on the bank4 ,the goat1 seeing in this the effect of his former bad conduct1 thought to himself1 8,to-day ,i shall be free from that great misery20 and1 glad at heart1 he laughed a mighty laugh1 in sound like the crashing of a jar4 ,then1 thinking to himself1 8,this ,brhman1 by killing me1 will take upon himself like misery to that which ,i had earned10 he felt compassion for the ,brhman1 and wept with a loud voice4 ,then the young ,brhman asked him1 8,friend goat6 you have both laughed heartily and heartily cried4 ,pray1 what is it makes you laugh1 and what is it makes you cry80 8,ask me about it in your teacher's presence10 said he4 ,they took him back1 and told their teacher of this matter4 ,and when he had heard their story1 he asked the goat1 8,why did you laugh1 goat1 and why did you cry80 ,then the goat1 by his power of remembering former births1 called to mind the deeds he had done1 and said to the ,brhman1 8,formerly1 ,o ,brhman1 ,i had become just such another ,brhman1--a student of the mystic verses of the ,vedas2 and determining to provide a ,feast of the ,dead1 ,i killed a goat1 and gave the ,feast4 ,by having killed that one goat1 ,i have had my head cut off in five hundred births1 less one4 ,this is my five hundredth birth1 the last of the series2 and it was at the thought1 #8,to-day ,i shall be free from that great misery1' that ,i became glad at heart1 and laughed in the manner you have heard4 ,then1 again1 ,i wept1 thinking1 #8,i who just by having killed a goat incurred the misery of having five hundred times my head cut off1 shall be released to-day from the misery2 but this ,brhman1 by killing me1 will1 like me1 incur the misery of having his head cut off five hundred times2' and so ,i wept40 8,fear not1 ,o goat6 ,i will not kill you10 said he4 8,brhman6 what are you saying8 ,whether you kill me or not1 ,i cannot to-day escape from death40 8,but don't be afraid6 ,i will take you under my protection1 and walk about close to you40 8,brhman6 of little worth is your protection2 while the evil ,i have done is great and powerful60 ,the ,brhman released the goat2 and saying1 8,let us allow no one to kill this goat10 he took his disciples1 and walked about with it4 ,no sooner was the goat at liberty1 than1 stretching out its neck1 it began to eat the leaves of a bush growing near the ridge of a rock4 ,that very moment a thunderbolt fell on the top of the rock1 and a piece of the rock split off1 and hit the goat on his outstretched neck1 and tore off his head4 ,and people crowded round4 ,at that time the ,bodisat had been born as the ,genius of a tree growing on that spot4 ,by his supernatural power he now seated himself cross-legged in the sky in the sight of the multitude2 and thinking1 8,would that these people1 seeing thus the fruit of sin1 would abstain from such destruction of life10 he in a sweet voice taught them1 uttering this stanza3 8,if people would but understand ,that this would cause a birth in woe1 ,the living would not slay the living2 ,for he who taketh life shall surely grieve60 ,thus the ,great ,being preached to them the ,truth1 terrifying them with the fear of hell4 ,and when the people had heard his discourse1 they trembled with the fear of death1 and left off taking life4 ,and the ,bodisat1 preaching to the people1 and establishing them in the ,precepts1 passed away according to his deeds4 ,the people1 too1 attending upon the exhortations of the ,bodisat1 gave gifts1 and did other good deeds1 and so filled the city of the gods4#bie 99 99 99 99 99 ,the ,teacher having finished this discourse1 made the connexion1 and summed up the ,jtaka3 8,i at that time was the ,genius of the tree40 ,,end ,,of ,,the ,,story ,,on ,,food ,,offered ,,to ,,the ,,dead4 ,no4 #ai4 ,y,,cita-,,bhatta ,j,,taka4 ,on ,offerings given under a ,vow4 8,would you be saved10 etc4--,this the ,teacher told while at ,jetavana1 about making offerings under a vow to the gods4 ,at that time1 we are told1 men about to go on a trading journey used to kill animals1 and lay an offering before the gods1 and make a vow1 saying1 8,when we have returned in safety and success1 we will make an offering to you10 and so depart4 ,then when they returned safe and successful1 thinking1 8,this has happened by the power of the ,god10 they killed animals1 and made the offering to release themselves from the vow4 ,on seeing this1 the mendicants asked the ,blessed ,one1 8,lord6 is there now any advantage in this80 ,and he told a tale4 99 99 99 99 99 ,once upon a time1 in the land of ,ksi1 a landed proprietor in a certain village promised an offering to the ,genius of a ,banyan-tree standing by the gate of the village4 ,and when he had returned safely1 he slew a number of animals2 and saying to himself1 8,i will make myself free from my vow10 he went to the foot of the tree4 ,but the tree-god1 standing in a fork of the tree1 uttered this stanza3 ,would you be free1 you first must die6 ,seeking for freedom thus1 is being bound6 ,not by such deeds as these are the wise made free3 ,salvation is the bond of fools60#bif ,thenceforward men refrained from such life-destroying deeds1 and living a life of righteousness filled the city of the gods4 99 99 99 99 99 ,the ,teacher1 having finished this discourse1 made the connexion1 and summed up the ,jtaka3 8,i at that time was the ,genius of the ,tree40 ,,end ,,of ,,the ,,story ,,on ,,offerings ,,given ,,under ,a ,,vow4 ,no4 #bj4 ,,na,,ap,,na ,j,,taka4 ,the ,monkeys and the ,demon4 8,he saw the marks of feet10 etc4--,this the ,teacher told about the ,naa-canes1 when he was living at the ,ketaka wood1 hard by the ,lake of ,naaka-pna1 after he had come to the village of that name on his tour through ,kosala4 ,at that time the monks1 after they had bathed in the ,naaka-pna lake1 had the canes of the ,naa-plant brought to them by the novices1 for needle-cases4 ,and finding them hollow throughout1 they went to the ,teacher1 and asked him1 8,lord6 we had ,naa-canes brought for needle-cases4 ,they are hollow throughout1 from root to point4 ,how is this80 8,this1 mendicants10 said he1 8is a former command of mine40 ,and he told a tale4 99 99 99 99 99 ,this was formerly1 they say1 a densely-wooded forest4 ,and in its lake there was a water-demon1 who used to eat whomsoever went down into the water4 ,at that time the ,bodisat was a monkey-king1 in size like the fawn of a red deer2 and attended by a troop of monkeys about eighty thousand in number1 he lived in that forest1 preserving them from harm4 ,now he exhorted the troop of monkeys1 saying1 8,my children6 in this forest there are poisonous trees1 and pools haunted by demons4 ,when you are going to eat fruits of any kind you have not eaten before1 or to drink water you have not drunk before1 ask me about it40 8,very well10 said they4 ,and one day they went to a place they had not been to before4 ,there they wandered about the greater part of the day2 and when1 in searching about for water1 they found a pond1 they sat down without even drinking1 and looked forward to the arrival of their king4#big ,when the ,bodisat had come1 he asked them1 8,why1 my children1 do you take no water80 8,we awaited your arrival10 said they4 8,it is well1 my children60 said the ,bodisat2 and fixing his attention on the foot-marks close round the edge of the pond1 he saw that they went down1 but never came up4 ,then he knew that it was assuredly haunted by demons1 and said1 8,you have done well1 my children1 not to have drunk the water4 ,this pond is haunted60 ,but when the demon of the water saw that they were not going down into it1 he assumed the horrible shape of a blue-bellied1 pale-faced1 red-handed1 red-footed creature1 and came splashing out through the water1 and cried out1 8,why do you sit still here8 ,go down and drink the water60 ,but the ,bodisat asked him1 8,are you the water-demon who haunts this spot80 8,yes6 ,i am he60 was the reply4 8,have you received power over all who go down into the pool80 8,yes1 indeed6 ,i carry off even a bird when it comes down1 and ,i let no one off4 ,you too ,i will devour1 one and all60 8,we shall not allow you to eat us40 8,well1 then6 drink away60 8,yes6 we shall drink the water too1 but we shall not fall into your hands40 8,how1 then1 will you get at the water80 8,you imagine1 ,i suppose1 that we must go down to drink4 ,but you are wrong6 ,each one of us eighty thousand shall take a ,naa-cane and drink the water of your pond without ever entering it1 as easily as one would drink from the hollow stem of a water-plant4 ,and so you will have no power to eat us60 ,it was when the ,teacher as ,buddha had recalled this circumstance that he uttered the first half of the following stanza3 8,i saw the marks of feet that had gone down1 ,i saw no marks of feet that had returned40 7,but then he said to the monkeys7-- 8,we'll drink the water through a reed10 7,and turning to the demon1 he added7-- 8,and yet ,i'll not become your prey60 ,so saying1 the ,bodisat had a ,naa-cane brought to him1 and appealing in great solemnity to the ,ten ,great ,perfections 7generosity1 morality1 self-denial1 wisdom1 perseverance1 patience1 truth1 resolution1 kindness1 and resignation7 exorcised by him in this and previous births1 he blew into the cane4#bih ,and the cane became hollow throughout1 not a single knot being left in it4 ,in this manner he had another1 and then another1 brought1 and blew into it4#bii ,then the ,bodisat walked round the pond1 and commanded1 saying1 8,let all the canes growing here be perforated throughout40 ,and thenceforward1 since through the greatness of the goodness of the ,bodisats their commands are fulfilled1 all the canes which grew in that pond became perforated throughout4 99 99 99 99 99 ,there are four miracles in this ,kalpa 7the period which elapses between the commencement of the formation of the world and its final destruction7 which endure throughout a ,kalpa--the sign of the hare in the moon will last the whole ,kalpa3#cjj the place where the fire was extinguished in the ,quail-birth will not take fire again through all the ,kalpa3#cja the place where the potter lived will remain arid through all the ,kalpa3 the canes growing round this pond will be hollow through all the ,kalpa4 ,these four are called the ,kalpa-lasting ,wonders4 99 99 99 99 99 ,after giving this command1 the ,bodisat took a cane and seated himself4 ,so1 too1 those eighty thousand monkeys took1 each of them1 a cane1 and seated themselves round the pond4 ,and at the same moment as he drew the water up into his cane and drank1 so1 too1 they all sat safe on the bank1 and drank4 ,thus the water-demon got not one of them into his power on their drinking the water1 and he returned in sorrow to his own place4 ,but the ,bodisat and his troop went back again to the forest4 99 99 99 99 99 ,when the ,teacher1 having finished this discourse in illustration of his words 78,the hollowness of those canes1 mendicants1 is a former command of mine071 he made the connexion1 and summed up the ,jtaka1 saying3 8,he who was then the water-demon was ,devadatta2 the eighty thousand monkeys were the ,buddha's retinue2 but the monkey king1 clever in resource1 was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,na,,ap,,na4 ,no4 #ba4 ,,kurunga-,,miga ,j,,taka4 ,the ,wily ,antelope4 8,the ,kurunga knows full well10 etc4--,this the teacher told while at ,jetavana about ,devadatta4 ,for once when the monks had assembled in the lecture hall1 they sat talking of ,devadatta's wickedness1 saying1 8,brother ,devadatta has suborned archers1 and hurled down a rock1 and sent forth ,dhanaplaka the elephant2 in every possible way he goes about to slay the ,sage40 ,the ,teacher came1 and sat down on the seat reserved for him1 and asked1 8,what is it1 then1 ,mendicants1 you are sitting here talking about80 8,lord6 we were talking about the wickedness of ,devadatta in going about to slay you40 ,the ,teacher answered1 8,not now only1 ,o mendicants1 has ,devadatta gone about to slay me2 formerly1 too1 he did the same1 and was unsuccessful in his endeavour40 ,and he told a tale4 99 99 99 99 99 ,once upon a time1 when ,brahma-datta was reigning in ,benares1 the ,bodisat became ,a ,,kurunga ,,antelope and lived in his forest home1 feeding on fruits4 ,and at one time he was eating the ,sepai fruit on a heavily-laden ,sepai tree4 ,now1 a deerstalker of that village used to note the tracks of the deer at the foot of the fruit-trees1 build himself a platform on the tree above1 and seating himself there1 wound with a javelin the deer who came to eat the fruit1 and make a living by selling their flesh4 ,on seeing1 one day1 the foot-marks of the ,bodisat at the foot of the ,sepai-tree1 he made himself a platform upon it1 and having breakfasted early1 he took his javelin with him1 went to the wood1 climbed up the tree1 and took his seat on the platform4 ,the ,bodisat1 too1 left his lair early in the morning1 and came up to eat the ,sepai-fruits2 but without going too hastily to the foot of the tree1 he thought to himself1 8,those platform-hunters sometimes make their platforms on the trees4 ,i wonder can there be any danger of that kind40 ,and he stopped at a distance to reconnoitre4 ,but the hunter1 when he saw that the ,bodisat was not coming on1 kept himself quiet1 and threw down fruit so that it fell in front of him4 ,the ,bodisat said to himself1 8,why1 these fruits are coming this way1 and falling before me4 ,there must be a hunter up there60 ,and looking up again and again1 he discerned the hunter4 ,then pretending not to have seen him1 he called out1 8,hallo1 ,o tree6 ,you have been wont to let your fruit fall straight down1 as if you were putting forth a hanging root3 but to-day you have given up your tree-nature4 ,so as you have surrendered the characteristics of tree-nature1 ,i shall go and seek my food at the foot of some other tree40 ,so saying1 he uttered this stanza3 8,the ,kurunga knows full well1 ,sepai1 ,what kind of fruit you thus throw down4 ,elsewhere ,i shall betake myself3 ,your fruit1 my friend1 belikes me not40#cjb ,then the hunter1 seated as he was on the platform1 hurled his javelin at him1 calling out1 8,away with you6 ,i've lost you this time60 ,the ,bodisat turned round1 and stopped to cry out1 8,i tell you1 ,o man1 however much you may have lost me this time1 the eight ,great ,hells and the sixteen ,ussada ,hells1 and fivefold bondage and torment--the result of your conduct--these you have not lost60 ,and so saying1 he escaped whither he desired4 ,and the hunter1 too1 got down1 and went whithersoever he pleased4 99 99 99 99 99 ,when the ,teacher had finished this discourse in illustration of what he had said 78,not now only1 ,o mendicants1 does ,devadatta go about to slay me2 formerly1 also1 he did the same071 he made the connexion1 and summed up the ,jtaka as follows3 8,he who was then the hunter was ,devadatta1 but the ,kurunga ,antelope was ,i myself40#cjc ,,end ,,of ,,the ,,story ,,of ,,the ,,kurunga ,,antelope4 ,no4 #bb4 ,,kukkura ,j,,taka4 ,the ,dog who turned ,preacher4 8,the dogs brought up in the king's house10 etc4--,this the ,teacher told1 while at ,jetavana1 about benefiting one's relations4 ,this will be explained in the ,bhaddasla ,jtaka in the ,twelfth ,book4 ,in confirmation of what is there related1 he told a tale4 99 99 99 99 99 ,once upon a time1 when ,brahma-datta was reigning in ,benares1 the ,bodisat1 in consequence of an act which would have that effect1 came to life as a dog1 and lived in a great cemetery attended by a troop of several hundred dogs4 ,now1 one day the king mounted his state-chariot1 drawn by milk-white steeds1 went to his park1 amused himself there the rest of the day1 and after sunset returned to the city4 ,and they put the carriage harness1 just as it had been used1 in the courtyard4 ,there was rain in the night1 and the harness got wet4 ,the royal dogs1 too1 came down from the flat roof of the palace1 and gnawed at the leather work and straps4 ,the next day the servants told the king1 8,dogs have got in1 ,o king1 through the sliding door1 and have eaten the leather work and the straps40 ,the king1 enraged at the dogs1 gave orders that dogs should be killed wherever they were seen4 ,so there ensued a wholesale destruction of dogs3 and finding there was no safety for them anywhere else1 they escaped to the cemetery1 and joined themselves to the ,bodisat4 ,the ,bodisat asked them the reason of their coming in such numbers together4 8,people say10 was the answer1 8that the leather work and the straps of a carriage in the harem have been gnawed by dogs4 ,the king in his anger has commanded all dogs to be destroyed4 ,extreme is the danger we are in60 ,the ,bodisat said to himself1 8,there's no opportunity for dogs from outside to get into a place so guarded4 ,it must be the royal dogs from within the palace that have done this thing4 ,and now nothing happens to the thieves1 and the innocent are punished with death4 ,what if ,i were to make the king see who the real culprits are1 and so save the lives of my kinsfolk80 ,and he comforted his relations with the words1 8,don't you be afraid6 ,i will restore you to safety4 ,wait here whilst ,i go and see the king40 ,then guiding himself by thoughts of love1 he called to mind his ,perfections1 and uttered a command2 saying1 8,let none dare to throw a club or a clod at me60 and so unattended he entered the city4 ,and when they saw him1 not a creature grew angry at the sight of him4 ,now the king1 after issuing the order for the destruction of the dogs1 sat himself down in the seat of judgment4 ,the ,bodisat went straight up to the place1 and rushing forwards1 ran underneath the king's throne4 ,thereupon the king's attendants were about to drive him away1 but the king stopped them4 ,after he had rested awhile1 he came out from under the throne1 and made obeisance to the king1 and asked him1 8,is it you who are having the dogs slain80 8,yes2 it is ,i10 was the reply4 8,what is their fault1 ,o king of men80 8,they have eaten the leathern coverings and straps of my chariot40 8,do you know which ones did it80 8,that we don't know40 8,to have all killed wherever they may be found1 without knowing for certain who are the culprits that gnawed the leather1 is not just1 ,o king60 8,i gave orders for the destruction of the dogs1 saying1 ',kill them all wherever they may be found1' because dogs had eaten the carriage leather40 8,what then6 ,do your men kill all dogs1 or are there some not punished with death80 8,there are some4 ,the royal dogs in our house are exempt40 8,great king6 only just now you were saying you had given orders to kill all dogs1 wherever found1 because dogs had eaten the carriage-leather2 and now you say that the well-bred dogs in your own house have been exempted4 ,now this being so1 you become guilty of partiality and the other shortcomings of a judge4#cjd ,now1 to be guilty of such thing is neither right1 nor kingly4 ,it behoves him who bears the name of king to try motives as with a balance4 ,since the royal dogs are not punished with death1 whilst the poor dogs are1 this is no sentence of death on all dogs1 but slaughter of the weak40 ,then the ,great ,being further lifted up his pleasant voice1 and said1 8,great king6 ,that which you are doing is not justice20 and he taught the king the ,truth in this stanza3 8,the dogs brought up in the king's house1 ,the thoroughbreds in birth and strength-- ,not these1 but we1 are to be killed4 ,this is no righteous vengeance2 this is slaughter of the weak60 ,when the king heard what the ,bodisat said1 he asked1 8,o ,wise ,one1 do you then know who it is has eaten the carriage leather80 8,yes2 ,i know it10 said he4 8,who are they then80 8,it is the thoroughbreds living in your own house40 8,but how can we know they are the guilty ones80 8,i will prove it to you40 8,prove it then1 ,o sage60 8,send for the thoroughbreds1 and have a little buttermilk and ,dabba grass brought in40 ,the king did so2 and the ,great ,being said1 8,have the grass crushed in the buttermilk1 and give the dogs to drink40 ,the king did so2 and each of the dogs1 as they drank it1 vomited it up1--and bits of leather with it4 ,then the king was delighted as with a decision by the all-wise ,buddha himself2 and gave up his sceptre to the ,bodisat4 ,but the ,bodisat preached the law to the king in the ten verses on righteousness1 from the story of the ,three ,birds1 beginning-- ,walk righteously1 ,o great king6444 ,and confirming the king in the ,five ,commandments1 and exhorting him thenceforward to be unweary 7in well doing71 he returned to the king his sceptre4 ,and the king listened to his exhortation1 and granted security to all living creatures2 and commanded a constant supply of food1 like the royal food1 for all the dogs from the ,bodisat downwards4 ,and he remained firm in the teaching of the ,bodisat1 and did works of charity and other good deeds his life long1 and after death was reborn in the world of the gods4 ,now the ,exhortation of the ,dog flourished for tens of thousands of years4 ,but the ,bodisat lived to a good old age and passed away according to his deeds4 99 99 99 99 99 ,when the ,teacher had concluded this discourse1 in illustration of his saying 78,not now only1 ,o mendicants1 did the ,tathgata act for the benefit of his relatives1 formerly also he did so071 he made the connexion1 and summed up the ,jtaka by saying1 8,he who was then the king was nanda1 the others were the ,buddha's attendants1 but the ,dog was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,dog4 ,no4 #bc4 ,,bhoj,j,n,,ya ,j,,taka4 ,the ,bhoja ,thoroughbred4 8,though fallen on his side10 etc4--,this the ,teacher told when at ,jetavana1 concerning a monk who had lost heart in the struggle after holiness4 ,for the ,master then addressed the monk1 and said1 8,formerly1 ,o mendicants1 the wise were wont to exert themselves unremittingly1 and did not give up when they received a check40 ,and he told a tale4 99 99 99 99 99 ,long ago1 when ,brahma-datta was reigning in ,benares1 the ,bodisat was born into the family of a thoroughbred ,bhoja horse1 and became the state charger of the king of ,benares4 ,he fed out of a priceless golden dish on the most delicious fine old rice2 and he stood in a fragrant perfumed stall1 hung round with curtains embroidered with flowers1 covered with a canopy painted with golden stars1 decked with garlands of sweet-smelling flowers1 and furnished with a lamp of fragrant oil that was never extinguished4 ,now there was no king who did not covet the kingdom of ,benares4 ,on one occasion seven kings surrounded the city1 and sent a letter to the king of ,benares1 saying1 8,either give us up the kingdom1 or give us battle60 ,the king called a council of his ministers1 and told them this1 and asked them what was to be done4 8,you ought not yourself1 ,o king1 to go out to battle at once10 was the reply4 8,send such and such a knight to give battle2 and if he fails1 we shall know what to do afterwards40 ,the king sent for him1 and said1 8,can you give battle1 well beloved1 to these seven kings80 8,o king10 said he1 8if ,i may have the thoroughbred ,bhoja charger1 ,i shall be able to fight1 not only the seven kings1 but the kings of all the continent of ,india40 8,take the ,bhoja or any other charger you like1 my trusty friend1 and give them battle10 said the king4 8,very good1 my lord10 said he1 and took his leave1 and went down from the palace1 and had the ,bhoja brought1 and carefully clad in mail4 ,and himself put on all his armour1 girt on his sword1 mounted the horse1 issued from the city1 charged like lightning against the first entrenchment1 broke through it1 took one king alive1 galloped back1 and delivered him over to the city guard4 ,then he started again1 broke through the second1 then the third1 and so took five kings alive2 and had broken through the sixth1 and had just taken the sixth king prisoner1 when the ,bhoja thoroughbred received a wound1 and blood gushed forth1 and he began to be in severe pain4 ,when the horseman saw the ,bhoja was wounded1 he made him lie down at the king's gate1 loosened his mail1 and began to harness another horse4 ,whilst the ,bodisat lay there as best he could1 he opened his eyes1 and saw the knight1 and said to himself1 8,he is harnessing another horse4 ,that horse won't be able to break through the seventh line1 or take the seventh king4 ,what ,i have already done will be lost4 ,the knight1 too1 who has no equal1 will be killed2 and the king1 too1 will fall into the enemy's power4 ,no other horse1 save ,i alone1 can break through that remaining line and take the seventh king40 ,and lying there as he was1 he sent for the knight1 and said-- 8,o friend6 ,o knight6 no other horse1 save ,i alone1 will be able to break through the remaining line and take that last king4 ,and ,i will not myself destroy the deeds ,i have already done4 ,have me helped up1 and put the armour on to me40 ,and so saying1 he uttered this stanza3 8,though fallen on his side1 ,and wounded sore with darts1 ,the ,bhoja's better than a hack6 ,so harness me1 ,o charioteer60 ,then the knight helped the ,bodisat up1 bound up his wound1 put on all his harness1 seated himself on his back1 broke through the seventh line1 took the seventh king alive1 and delivered him over to the king's guard4 ,they led the ,bodisat1 too1 to the king's gate1 and the king went out to see him4 ,then the ,great ,being said to the king-- 8,o ,great ,king6 slay not those seven kings4 ,take an oath from them1 and let them go4 ,let the honour due to me and to the knight be all given to him alone4 ,it is not right to let a warrior come to ruin when he has taken seven kings prisoners and delivered them over to you4 ,and do you give gifts1 and keep the commandments1 and rule your kingdom in righteousness and equity60 ,and when the ,bodisat had thus exhorted the king1 they took off his harness4 ,and as they were taking it off1 piece by piece1 he breathed his last4 ,then the king had a funeral performed for him1 and gave the knight great honour1 and took an oath from the seven kings that they would not rebel against him1 and sent them away each to his own place4 ,and he ruled his kingdom in righteousness and equity1 and so at the end of his life passed away according to his deeds4 99 99 99 99 99 ,the ,teacher added1 8,thus1 ,o mendicants1 the wise1 even in former times1 exerted themselves unremittingly1 and did not give in when they received a check4 ,how then can you lose heart1 after being ordained according to a system of religion so adapted to lead you to salvation6 ,and he then explained the ,truths4 ,when his exhortation was concluded1 the monk who had lost heart was established in the ,fruit of ,arahatship4 ,then the ,teacher made the connexion1 and summed up the ,jtaka by saying1 8,the king of that time was nanda1 the knight was ,sriputta1 but the ,bhoja thoroughbred was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,bhoja ,,thoroughbred4 ,no4 #bd4 ,,ja,a ,j,,taka4 ,the ,thoroughbred ,war ,horse4 8,at every time1 in every place40--,this also the ,master told1 while at ,jetavana1 about that monk who lost heart4#cje ,but when he had addressed the monk with the words1 8,the wise in former times1 ,o monk1 continued their exertion1 even though in the struggle they received a blow10 he told this tale4 99 99 99 99 99 ,long ago1 when ,brahma-datta was reigning in ,benares1 seven kings1 as before1 surrounded the city4 ,then a warrior who fought from a chariot harnessed two ,sindh horses1 who were brothers1 to his chariot1 issued from the city1 broke through six lines and took six kings prisoners4 ,at that moment the eldest of the horses received a wound4 ,the charioteer drove on till he came to the king's gate1 took the elder horse out1 loosened his harness1 made him lie down on his side1 and began to harness another horse4 ,when the ,bodisat saw this1 he thought as before1 sent for the charioteer1 and lying as he was1 uttered this stanza3 8,at every time1 in every place1 ,whate'er may chance1 whate'er mischance1 ,the thoroughbred's still full of fire6 ',tis a hack horse who then gives in60 ,the charioteer helped the ,bodisat up1 harnessed him1 broke through the seventh line1 and bringing the seventh king with him1 drove up to the king's gate and took out the horse4 ,the ,bodisat1 lying there on his side1 exhorted the king as before1 and then breathed his last4 ,the king performed funeral rites over his body1 did honour to the charioteer1 ruled his kingdom with righteousness1 and passed away according to his deeds4 99 99 99 99 99 ,when the ,teacher had finished the discourse1 he proclaimed the ,truths1 and summed up the ,jtaka 7that monk having obtained ,arahatship after the ,truths7 by saying1 8,the king of that time was nanda1 the horse the ,supreme ,buddha40 ,,end ,,of ,,the ,,story ,,of ,,the ,,thoroughbred4 ,no4 #be4 ,,tittha ,j,,taka4 ,the ,horse at the ,ford4 8,feed the horse1 then1 charioteer10 etc4--,this the ,master told while at ,jetavana about a monk who at that time was a co-resident junior under the ,minister of ,righteousness1 but who had formerly been a goldsmith4 ,for the knowledge of hearts and motives belongs to the ,buddhas only1 and to no one else2 and hence it was that even the ,minister of ,righteousness#cjf prescribed corruption as a subject of meditation for the monk under his rule1 through ignorance of his true character4 ,now the monk derived no benefit from that religious exercise--for the following reason4 ,he had come to life in five hundred successive births in a goldsmith's house4 ,from the continual sight through so long a period of the purest gold1 the idea of impurity was difficult for him to grasp4 ,four months he spent without being able to get the faintest notion of it4 ,as the ,minister of ,righteousness was unable to bestow salvation 7,arahatship7 on his co-resident junior1 he said to himself1 8,he must be one of those whom only a ,buddha can lead to the ,truth6 ,we will take him to the ,tathgata40 ,and he led him to the ,master4 ,the ,master inquired of ,sriputta why he brought the monk before him4 8,lord6 ,i prescribed a subject of meditation for this brother1 but in four months he has failed to get the most elementary notion of it2 so ,i presumed he was one of those men whom only a ,buddha can lead to the ,truth1 and ,i have brought him to you40 8,what was the particular exercise you prescribed for him1 ,sriputta80 8,the ,meditation on ,impurity1 ,o ,blessed ,one60 8,o ,sriputta6 you don't understand the hearts and motives of men4 ,do you go now2 but return in the evening1 and you shall take your co-resident with you40 ,thus dismissing ,sriputta1 the ,teacher had the monk provided with a better suit of robes1 kept him near himself on the begging-round1 and had pleasant food given to him4 ,on his return with the monks he spent the rest of the day in his apartment1 and in the evening took that brother with him on his walk round the monastery4 ,there1 in a mango-grove1 he created a pond1 and in it a large cluster of lotuses1 and among them one flower of surpassing size and beauty4 ,and telling the monk to sit down there and watch that flower1 he returned to his apartment4 ,the monk gazed at the flower again and again4 ,the ,blessed ,one made that very flower decay2 and even as the monk was watching it1 it faded away and lost its colour4 ,then the petals began to fall off1 beginning with the outermost1 and in a minute they had all dropped on the ground4 ,at last the heart fell to pieces1 and the centre knob only remained4 ,as the monk saw this1 he thought1 8,but now this lotus-flower was exquisitely beautiful6 ,now its colour has gone2 its petals and filaments have fallen away1 and only the centre knob is left6 ,if such a flower can so decay1 what may not happen to this body of mine6 ,verily nothing that is composite is enduring60 ,and the eyes of his mind were opened4 ,then the ,master knew that he had attained to spiritual insight2 and without leaving his apartment1 sent out an appearance as of himself1 saying3 8,root out the love of self1 ,as you might the autumn lotus with your hand4 ,devote yourself to the ,way of ,peace alone-- ,to the ,nirvna which the ,blessed ,one has preached60#cjg ,as the stanza was over the monk reached to ,arahatship2 and at the thought of now being delivered from every kind of future life1 he gave utterance to his joy in the hymn of praise beginning-- ,he who has lived his life1 whose heart is fixed1 ,whose evil inclinations are destroyed2 ,he who is wearing his last body now1 ,whose life is pure1 whose senses well controlled-- ,he has gained freedom6--as the moon set free1 ,when an eclipse has passed1 from ,rahu's jaws4 ,the utter darkness of delusion1 ,which reached to every cranny of his mind1 ,he has dispelled2 and with it every sin-- ,just as the thousand-ray'd and mighty sun ,sheds glorious lustre over all the earth1 ,and dissipates the clouds6 99 99 99 99 99 ,and he returned to the ,blessed ,one1 and paid him reverence4 ,the ,elder also came2 and when he took leave of the ,teacher1 he took his co-resident junior back with him4 ,and the news of this was noised abroad among the brethren4 ,and they sat together in the evening in the ,lecture ,hall1 extolling the virtues of the ,sage1 and saying1 8,brethren1 ,sriputta the ,venerable1 not possessing the knowledge of hearts and motives1 ignored the disposition of the monk under his charge2 but the ,master1 having that knowledge1 procured in one day for that very man the blessing of ,arahatship1 with all its powers6 ,ah6 how great is the might of the ,buddhas60 ,when the ,teacher had come there and had taken his seat1 he asked them what they were talking about4 ,and they told him4 8,it is not so very wonderful1 ,o monks10 said he1 8that ,i now1 as the ,buddha1 should know this man's disposition2 formerly also ,i knew it40 ,and he told a tale4 99 99 99 99 99 ,once upon a time ,brahma-datta was reigning in ,benares1 and the ,bodisat was his adviser in things spiritual and temporal4 ,now somebody took a common hack to be rubbed down at the ford where the king's state charger used to be bathed4 ,the charger was offended at being led down into the water where a hack had been rubbed down1 and refused to step into it4 ,the horsekeeper went and said to the king1 8,your majesty6 the state charger won't enter the water40 ,the king sent for the ,bodisat1 and said1 8,do you go1 ,pait1 and find out why the horse won't go into the water when he is led down to the ford40 8,very well1 my ,lord60 said he2 and went to the ford1 and examined the horse1 and found there was nothing the matter with it4 ,then1 reflecting what might be the reason1 he thought1 8,some other horse must have been watered here just before him2 and offended at that1 he must have refused to enter the water40 ,so he asked the horsekeepers whether anything had been watered at the ford just before4 8,a certain hack1 my ,lord60 said they4 ,then the ,bodisat saw it was his vanity that made him wish not to be bathed there1 and that he ought to be taken to some other pond4 ,so he said1 8,look you1 horsekeeper1 even if a man gets the finest milky rice with the most delicious curry to eat1 he will tire of it sooner or later4 ,this horse has been bathed often enough at the ford here1 take him to some other ford to rub him down and feed him40 ,and so saying1 he uttered the verse-- 8,feed the horse1 then1 ,o charioteer1 ,now at one ford1 now at another4 ,if one but eat it oft enough1 ,the finest rice surfeits a man60 ,when they heard what he said1 they took the horse to another ford1 and there bathed and fed him4 ,and as they were rubbing down the horse after watering him1 the ,bodisat went back to the king4 ,the king said1 8,well1 friend6 has the horse had his bath and his drink80 8,it has1 my ,lord60 8,why1 then1 did it refuse at first80 8,just in this way10 said he2 and told him all4 ,the king gave the ,bodisat much honour1 saying1 8,he understands the motives even of such an animal as this4 ,how wise he is60 ,and at the end of this life he passed away according to his deeds4 ,and the ,bodisat too passed away according to his deeds4 ,when the ,master had finished this discourse in illustration of his saying 78,not now only1 ,o mendicants1 have ,i known this man's motive2 formerly also ,i did so071 he made the connexion1 and summed up the ,jtaka1 by saying1 8,the state charger of that time was this monk1 the ,king was nanda1 but the wise minister was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,ford4 ,no4 #bf4 ,,mahil-,,mukha ,j,,taka4 ,evil communications corrupt good manners4 8,by listening first to robbers' talk10 etc4#cjh--,this the ,master told when at ,jetavana1 about ,devadatta4 ,devadatta became well-pleasing to ,prince ,ajta-sattu1 and had great gain and honour4 ,the ,prince had a monastery built for him at ,gay-ssa1 and five hundred vessels-full of food made of the finest old fragment-rice provided for him daily4 ,through this patronage ,devadatta's following increased greatly1 and he lived with his disciples in that monastery4 ,at that time there were two friends living at ,rjagaha2 and one of them took the vows under the ,teacher1 the other under ,devadatta4 ,and they used to meet in different places1 or go to the monasteries to see one another4 ,now one day ,devadatta's adherent said to the other1 8,brother6 why do you go daily with toil and trouble to beg your food8 ,ever since ,devadatta was settled at the ,gay-ssa ,monastery he is provided with the best of things to eat4 ,that's the best way to manage4 ,why do you make labour for yourself8 ,wouldn't it be much better for you to come in the morning to ,gay-ssa and enjoy really good food--drinking our excellent gruel1 and eating from the eighteen kinds of dishes we get80 ,when he had been pressed again and again1 he became willing to go2 and thenceforward he used to go to ,gay-ssa and take his meal1 and return early to the ,bambu ,grove4 ,but it was impossible to keep it secret for ever2 and before long it was noised abroad that he went to ,gay-ssa and partook of the food provided for ,devadatta4 ,so his friends asked him if that were true4 8,who has said such a thing80 said he4 8,such and such a one10 was the reply4 8,well1 it is true1 brethren1 that ,i go and take my meals at ,gay-ssa2 but it is not ,devadatta1 it is the others who give me to eat40 8,brother6 ,devadatta is a bitter enemy of the ,buddhas4 ,the wicked fellow has curried favour with ,ajta-sattu1 and won over his patronage by his wickedness4 ,yet you1 who took the vows under a system so well able to lead you to ,nirvna1 now partake of food procured for ,devadatta by his wickedness4 ,come6 we must take you before the ,master60 ,so saying1 they brought him to the ,lecture ,hall4 ,the ,master saw them1 and asked1 8,what1 then6 are you come here1 ,o mendicants6 bringing this brother with you against his will80 8,yes1 ,lord10 said they4 8,this brother took the vows under you1 and yet he partakes of the food which ,devadatta's wickedness has earned for him40 ,the ,teacher asked him whether this was true what they said4 8,lord60 replied he1 8it is not ,devadatta1 but the others who give me food3 that ,i do eat40 ,then said the ,teacher1 8,o monk1 make no excuse for it4 ,devadatta is a sinful1 wicked man4 ,how then can you1 who took the vows here1 eat ,devadatta's bread1 even while devoting yourself to my religion8 ,yet you always1 even when right in those whom you honoured1 used to follow also any one you met40 ,and he told a tale4 99 99 99 99 99 ,long ago1 when ,brahma-datta was reigning in ,benares1 the ,bodisat became his minister4 ,at that time the king had a state elephant1 named #8,girly-face1' who was good and gentle1 and would hurt nobody4 ,now one day1 robbers came at night-time to a place near his stall1 and sat down not far from him1 and consulted about their plans1 saying1 8,thus should a tunnel be broken through2 thus should housebreaking be carried out2 goods should be carried off only after the tunnel or the breach has been made clear and open as a road or a ford2 the taker should carry off the things1 even with murder1 thus no one will be able to stand up against him2 robbery must never be united with scruples of conduct1 but with harshness1 violence1 and cruelty40 ,thus advising and instructing one another1 they separated4 ,and the next day likewise1 and so for many days they assembled there1 and consulted together4 ,when the elephant heard what they said1 he thought1 8,it is me they are teaching4 ,i am in future to be harsh1 violent1 and cruel40 ,and he really became so4 ,early in the morning an elephant keeper came there4 ,him he seized with his trunk1 dashed to the ground1 and slew4 ,so1 likewise1 he treated a second and a third1 slaying every one who came near him4 ,so they told the king that #8,girly-face' had gone mad1 and killed every one he caught sight of4 ,the ,king sent the ,bodisat1 saying1 8,do you go1 ,pait1 and find out what's the reason of his having become a ,rogue60#cji ,the ,bodisat went there1 and finding he had no bodily ailment1 thought over what the reason could be2 and came to the conclusion that he must have become a ,rogue after overhearing some conversation or other1 and thinking it was meant as a lesson for him4 ,so he asked the elephant keepers1 8,has there been any talking going on at night time1 near the stable80 8,o yes1 sir6 ,some thieves used to come and talk together10 was the reply4 ,the ,bodisat went away1 and told the king1 8,there is nothing bodily the matter with the elephant1 your ,majesty2 it is simply from hearing robbers talk that he has become a ,rogue40 8,well2 what ought we to do now80 8,let holy devotees1 venerable by the saintliness of their lives1#caj be seated in the elephant stable and talk of righteousness40 8,then do so1 my friend10 said the king4 ,and the ,bodisat got holy men to sit near the elephant's stall1 telling them to talk of holy things4 ,so1 seated not far from the elephant1 they began3 8,no one should be struck1 no one killed4 ,the man of upright conduct ought to be patient1 loving1 and merciful40 ,on hearing this1 he thought1 8,it is me these men are teaching2 from this time forth ,i am to be good60 ,and so he became tame and quiet4 ,the king asked the ,bodisat1 8,how is it1 my friend8 ,is he quieted80 8,yes1 my ,lord6 ,the elephant1 bad as he was1 has1 because of the wise men1 been re-established in his former character40 ,and so saying1 he uttered the stanza3 ,by listening first to robbers' talk1 ',girly-face' went about to kill4 ,by listening to men with hearts well trained1 ,the stately elephant stood firm once more ,in all the goodness he had lost4 ,then the king gave great honour to the ,bodisat for understanding the motives even of one born as an animal4 ,and he lived to a good old age1 and1 with the ,bodisat1 passed away according to his deeds4 99 99 99 99 99 ,the ,teacher having finished this discourse1 in illustration of what he had said 78,formerly also1 ,o monk1 you used to follow any one you met4 ,when you heard what thieves said1 you followed thieves2 when you heard what the righteous said1 you followed them071 he made the connexion1 and summed up the ,jtaka by saying1 8,he who at that time was #8,girly-face' was the traitor-monk1 the king was nanda1 and the minister was ,i myself40 ,,end ,,of ,,the ,,story ,,about #8,,girly-,,face4'#caa ,no4 #bg4 ,,abhi,,ha ,j,,taka4 ,the ,elephant and the ,dog4 8,no longer can he take a morsel even10 etc4--,this the ,master told when at ,jetavana about an old monk and a lay convert4 ,at ,svatthi1 the story goes1 there were two friends4 ,one of them entered the ,order1 and went every day to get his meal at the house of the other4 ,the other gave him to eat1 and ate himself2 and went back with him to the monastery1 sat there chatting and talking with him till sunset1 and then returned to the city4 ,the other1 again1 used to accompany him to the city gate1 and then turn back4 ,and the close friendship between them became common talk among the brethren4 ,now one day the monks sat talking in the ,lecture ,hall about their intimacy4 ,when the ,teacher came1 he asked them what they were talking about1 and they told him4 ,then he said1 8,not now only1 ,o mendicants1 have these been close allies2 they were so also in a former birth40 ,and he told a tale4 99 99 99 99 99 ,long ago1 when ,brahma-datta was reigning in ,benares1 the ,bodisat became his minister4 ,at that time a dog used to go to the state elephant's stable1 and feed on the lumps of rice which fell where the elephant fed4 ,being attracted there by the food1 he soon became great friends with the elephant1 and used to eat close by him4 ,at last neither of them was happy without the other2 and the dog used to amuse himself by catching hold of the elephant's trunk1 and swinging to and fro4 ,but one day there came a peasant who gave the elephant-keeper money for the dog1 and took it back with him to his village4 ,from that time the elephant1 missing the dog1 would neither eat nor drink nor bathe4 ,and they let the king know about it4 ,he sent the ,bodisat1 saying1 8,do you go1 ,pait1 and find out what's the cause of the elephant's behaviour40#cab ,so he went to the stable1 and seeing how sad the elephant looked1 said to himself1 8,there seems to be nothing bodily the matter with him4 ,he must be so overwhelmed with grief by missing some one1 ,i should think1 who had become near and dear to him40 ,and he asked the elephant-keepers1 8,is there any one with whom he is particularly intimate80 8,certainly1 ,sir6 ,there was a dog of whom he was very fond indeed60 8,where is it now80 8,some man or other took it away40 8,do you know where the man lives80 8,no1 ,sir60 ,then the ,bodisat went and told the king1 8,there's nothing the matter with the elephant1 your majesty2 but he was great friends with a dog1 and ,i fancy it's through missing it that he refuses his food40 ,and so saying1 he uttered the stanza3 ,no longer can he take a morsel even ,of rice or grass2 the bath delights him not6 ,because1 methinks1 through constant intercourse1 ,the elephant had come to love the dog4 ,when the king heard what he said1 he asked what was now to be done4 8,have a proclamation made1 ,o king1 to this effect3 ',a man is said to have taken away a dog of whom our state elephant was fond4 ,in whose house soever that dog shall be found1 he shall be fined so much6'0 ,the king did so2 and as soon as he heard of it1 the man turned the dog loose4 ,the dog hastened back1 and went close up to the elephant4 ,the elephant took him up in his trunk1 and placed him on his forehead1 and wept and cried1 and took him down again1 and watched him as he fed4 ,and then he took his own food4 ,then the king paid great honour to the ,bodisat for knowing the motives even of animals4 99 99 99 99 99 ,when the ,teacher had finished this discourse1 and had enlarged upon the ,four ,truths1#cac he made the connexion and summed up the ,jtaka1 8,he who at that time was the dog was the lay convert1 the elephant was the old monk1 but the minister ,pait was ,i myself40 ,,end ,,of ,,the ,,story ,,on ,,constancy4 ,no4 #bh4 ,,nandi-,,vis,,la ,j,,taka4 ,the ,bull who ,won the ,bet4 8,speak kindly40--,this the ,master told when at ,jetavana concerning the abusive language of the ,six4#cad ,for on one occasion the ,six made a disturbance by scorning1 snubbing1 and annoying peaceable monks1 and overwhelming them with the ten kinds of abuse4 ,the monks told the ,blessed ,one about it4 ,he sent for the ,six1 and asked them whether it was true4 ,and on their acknowledging it1 he reproved them1 saying1 8,harsh speaking1 ,o mendicants1 is unpleasant1 even to animals4 ,an animal once made a man who addressed him harshly lose a thousand40 ,and he told a tale4 99 99 99 99 99 ,long ago a king of ,gandhra was reigning in ,takkasil1 in the land of ,gandhra4 ,the ,bodisat came to life then as a bull4 ,now1 when he was yet a young calf1 a certain ,brhman1 after attending upon some devotees who were wont to give oxen to priests1 received the bull4 ,and he called it ,nandi ,visla1 and grew very fond of it2 treating it like a son1 and feeding it on gruel and rice4 ,when the ,bodisat grew up1 he said to himself1 8,this ,brhman has brought me up with great care2 and there's no other ox in all the continent of ,india can drag the weight ,i can4 ,what if ,i were to let the ,brhman know about my strength1 and so in my turn provide sustenance for him60 ,and he said one day to the ,brhman1 8,do you go now1 ,brhman1 to some squire rich in cattle1 and offer to bet him a thousand that your ox will move a hundred laden carts40 ,the ,brhman went to a rich farmer1 and started a conversation thus3 8,whose bullocks hereabout do you think the strongest80 8,such and such a man's10 said the farmer2 and then added1 8but of course there are none in the whole countryside to touch my own60 8,i have one ox10 said the ,brhman1 8who is good to move a hundred carts1 loads and all60 8,tush60 said the squire4 8,where in the world is such an ox80 8,just in my house60 said the ,brhman4 8,then make a bet about it60 8,all right6 ,i bet you a thousand he can40 ,so the bet was made4 ,and he filled a hundred carts 7small waggons made for two bullocks7 with sand and gravel and stones1 ranged them all in a row1 and tied them all firmly together1 cross-bar to axle-tree4 ,then he bathed ,nandi ,visla1 gave him a measure of scented rice1 hung a garland round his neck1 and yoked him by himself to the front cart4 ,then he took his seat on the pole1 raised his goad aloft1 and called out1 8,gee up6 you brute66 ,drag #8em along6 you wretch660 ,the ,bodisat said to himself1 8,he addresses me as a wretch4 ,i am no wretch60 ,and keeping his four legs as firm as so many posts1 he stood perfectly still4 ,then the squire that moment claimed his bet1 and made the ,brhman hand over the thousand pieces4 ,and the ,brhman1 minus his thousand1 took out his ox1 went home to his house1 and lay down overwhelmed with grief4 ,presently ,nanda ,visla1 who was roaming about the place1 came up and saw the ,brhman grieving there1 and said to him1 8,what1 ,brhman6 are you asleep80 8,sleep6 ,how can ,i sleep after losing the thousand pieces80 8,brhman6 ,i've lived so long in your house1 and have ,i ever broken any pots1 or rubbed up against the walls1 or made messes about80 8,never1 my dear60 8,then why did you call me a wretch8 ,it's your fault4 ,it's not my fault4 ,go now1 and bet him two thousand1 and never call me a wretch again--,i1 who am no wretch at all60 ,when the ,brhman heard what he said1 he made the bet two thousand1 tied the carts together as before1 decked out ,nandi ,visla1 and yoked him to the foremost cart4 ,he managed this in the following way3 he tied the pole and the cross-piece fast together2 yoked ,nandi ,visla on one side2 on the other he fixed a smooth piece of timber from the point of the yoke to the axle-end1 and wrapping it round with the fastenings of the cross-piece1 tied it fast2 so that when this was done1 the yoke could not move this way and that way1 and it was possible for one ox to drag forwards the double bullock-cart4 ,then the ,brhman seated himself on the pole1 stroked ,nandi ,visla on the back1 and called out1 8,gee up6 my beauty66 ,drag it along1 my beauty660 ,and the ,bodisat1 with one mighty effort1 dragged forwards the hundred heavily-laden carts1 and brought the hindmost one up to the place where the foremost one had stood6 ,then the cattle-owner acknowledged himself beaten1 and handed over to the ,brhman the two thousand2 the bystanders1 too1 presented the ,bodisat with a large sum2 and the whole became the property of the ,brhman4 ,thus1 by means of the ,bodisat1 great was the wealth he acquired4 99 99 99 99 99 ,so the ,teacher reproved the ,six1 saying1 8,harsh words1 ,o mendicants1 are pleasant to no one20 and uttered1 as ,buddha1 the following stanza1 laying down a rule of moral conduct3 ,speak kindly2 never speak in words unkind6 ,he moved a heavy weight for him who kindly spake4 ,he gained him wealth2 he was delighted with him6 ,when the ,teacher had given them this lesson in virtue 78,speak kindly10 etc471 he summed up the ,jtaka1 8,the ,brhman of that time was nanda1 but ,nandi ,visla was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,bull ,,who ,,won ,,the ,,bet4 ,no4 #bi4 ,,ka,,ha ,j,,taka4 ,the ,old ,woman's ,black ,bull4 8,whene'er the load be heavy40--,this the ,master told while at ,jetavana1 about the ,double ,miracle4 ,that and the ,descent from ,heaven will be explained in the ,birth ,story of the ,sarabha ,antelope1 in the ,thirteenth ,book4 ,the ,supreme ,buddha performed on that occasion the ,double ,miracle1 remained some time in heaven1 and on the ,great ,day of the ,pavra ,festival#cae descended at the city of ,sakassa1 and entered ,jetavana with a great retinue4 ,when the monks were seated in the ,lecture ,hall1 they began to extol the virtue of the ,teacher1 saying1 8,truly1 ,brethren6 unequalled is the power of the ,tathgata4 ,the yoke the ,tathgata bears none else is able to bear4 ,though the ,six ,teachers kept on saying1 #8,we will work wonders6 ,we will work wonders6' they could not do even one4 ,ah6 how unequalled is the power of the ,tathgata60 ,when the ,teacher came there1 he asked them what they were discussing1 and they told him4 ,then he said1 8,o mendicants6 who should now bear the yoke that ,i can bear8 ,for even when an animal in a former birth ,i could find no one to drag the weight ,i dragged40 ,and he told a tale4 99 99 99 99 99 ,long ago1 when ,brahma-datta was reigning in ,benares1 the ,bodisat returned to life as a bull4 ,now1 when it was still a young calf1 its owners stopped a while in an old woman's house1 and gave him to her when they settled their account for their lodging4 ,and she brought him up1 treating him like a son1 and feeding him on gruel and rice4 ,he soon became known as 8,the old woman's ,blackie40 ,when he grew up1 he roamed about1 as black as collyrium1 with the village cattle1 and was very good-tempered and quiet4 ,the village children used to catch hold of his horns1 or ears1 or dewlaps1 and hang on to him2 or amuse themselves by pulling his tail1 or riding about on his back4 ,one day he said to himself1 8,my mother is wretchedly poor4 ,she's taken so much pains1 too1 in bringing me up1 and has treated me like a son4 ,what if ,i were to work for hire1 and so relieve her distress60 ,and from that day he was always on the look out for a job4 ,now one day a young caravan owner arrived at a neighbouring ford with five hundred bullock-waggons4 ,and his bullocks were not only unable to drag the carts across1 but even when he yoked the five hundred pair in a row they could not move one cart by itself4 ,the ,bodisat was grazing with the village cattle close to the ford4 ,the young caravan owner was a famous judge of cattle1 and began looking about to see whether there were among them any thoroughbred bull able to drag over the carts4 ,seeing the ,bodisat1 he thought he would do2 and asked the herdsmen-- 8,who may be the owners1 my men1 of this fellow8 ,i should like to yoke him to the cart1 and am willing to give a reward for having the carts dragged over40 8,catch him and yoke him then60 said they4 8,he has no owner hereabouts40 ,but when he began to put a string through his nose and drag him along1 he could not get him to come4 ,for the ,bodisat1 it is said1 wouldn't go till he was promised a reward4 ,the young caravan owner1 seeing what his object was1 said to him1 8,sir6 if you'll drag over these five hundred carts for me1 ,i'll pay you wages at the rate of two pence for each cart--a thousand pieces in all40 ,then the ,bodisat went along of his own accord4 ,and the men yoked him to the cart4 ,and with a mighty effort he dragged it up and landed it safe on the high ground4 ,and in the same manner he dragged up all the carts4 ,so the caravan owner then put five hundred pennies in a bundle1 one for each cart1 and tied it round his neck4 ,the bull said to himself1 8,this fellow is not giving me wages according to the rate agreed upon4 ,i shan't let him go on now60 ,and so he went and stood in the way of the front cart1 and they tried in vain to get him away4 ,the caravan owner thought1 8,he knows1 ,i suppose1 that the pay is too little20 and wrapping a thousand pieces in a cloth1 tied them up in a bundle1 and hung that round his neck4 ,and as soon as he had got the bundle with a thousand inside he went off to his #8mother4' ,then the village children called out1 8,see6 what's that round the neck of the old woman's ,blackie80 and began to run up to him4 ,but he chased after them1 so that they took to their heels before they got near him2 and he went straight to his mother4 ,and he appeared with eyes all bloodshot1 utterly exhausted from dragging over so many carts4 8,how did you got this1 dear80 said the good old woman1 when she saw the bag round his neck4 ,and when she heard1 on inquiry from the herdsmen1 what had happened1 she exclaimed1 8,am ,i so anxious1 then1 to live on the fruit of your toil1 my darling6 ,why do you put yourself to all this pain80 ,and she bathed him in warm water1 and rubbed him all over with oil1 and gave him to drink1 and fed him up with good food4 ,and at the end of her life she passed away according to her deeds1 and the ,bodisat with her4 99 99 99 99 99 ,when the ,teacher had finished this lesson in virtue1 in illustration of that saying of his 78,not now only1 ,o mendicants1 has the ,bodisat been excellent in power2 he was so also in a former birth071 he made the connexion1 and1 as ,buddha1 uttered the following stanza3 ,whene'er the load be heavy1 ,where'er the ruts be deep1 ,let them yoke #8,blackie' then1 ,and he will drag the load6 ,then the ,blessed ,one told them1 8,at that time1 ,o mendicants1 only the ,black ,bull could drag the load40 ,and he then made the connexion and summed up the ,jtaka3 8,the old woman of that time was ,uppala-va1 but #8the old woman's ,blackie' was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,old ,,woman',s ,,black ,,bull4#caf ,no4 #cj4 ,,mu,,ika ,j,,taka4 ,the ,ox who ,envied the ,pig4 8,envy not ,muika40--,this the ,master told while at ,jetavana1 about being attracted by a fat girl4 ,that will be explained in the ,birth ,story of ,nrada-,kassapa the ,younger1 in the ,thirteenth ,book4 ,on that occasion the ,teacher asked the monk1 8,is it true what they say1 that you are love-sick80 8,it is true1 ,lord60 said he4 8,what about80 8,my ,lord6 #8tis the allurement of that fat girl60 ,then the ,master said1 8,o monk6 she will bring evil upon you4 ,in a former birth already you lost your life on the day of her marriage1 and were turned into food for the multitude40 ,and he told a tale4 99 99 99 99 99 ,long ago1 when ,brahma-datta was reigning in ,benares1 the ,bodisat came to life in the house of a landed proprietor in a certain village as an ox1 with the name of ',big-red4' ,and he had a younger brother called #8,little-red4' ,and all the carting work in the household was carried on by means of the two brothers4 ,now there was an only daughter in that family1 and she was asked in marriage for the son of a man of rank in a neighbouring city4 ,then her parents thinking1 8,it will do for a feast of delicacies for the guests who come to the girl's wedding10 fattened up a pig with boiled rice4 ,and his name was #8,sausages4' ,when ,little-red saw this1 he asked his brother1 8,all the carting work in the household falls to our lot4 ,yet these people give us mere grass and straw to eat2 while they bring up that pig on boiled rice6 ,what can be the reason of that fellow getting that80 ,then his brother said to him1 8,dear ,little-red1 don't envy the creature his food6 ,this poor pig is eating the food of death6 ,these people are fattening the pig to provide a feast for the guests at their daughter's wedding4 ,but a few days more1 and you shall see how these men will come and seize the pig by his legs1 and drag him off out of his sty1 and deprive him of his life1 and make curry for the guests60 ,and so saying1 he uttered the following stanza3 8,envy not #8,sausages6' ',tis deadly food he eats6 ,eat your chaff1 and be content2 ',tis the sign of length of life60 ,and1 not long after1 those men came there2 and they killed #8,sausages1' and cooked him up in various ways4 ,then the ,bodisat said to ,little-red1 8,have you seen ',sausages1' my dear80 8,i have seen1 brother10 said he1 8what has come of the food poor ,sausages ate4 ,better a hundred1 a thousand times1 than his rice1 is our food of only grass and straw and chaff2 for it works no harm1 and is evidence that our lives will last40 ,then the ,teacher said1 8,thus then1 ,o monk1 you have already in a former birth lost your life through her1 and become food for the multitude40 ,and when he had concluded this lesson in virtue1 he proclaimed the ,truths4 ,when the ,truths were over1 that love-sick monk stood fast in the ,fruit of ,conversion4 ,but the ,teacher made the connexion1 and summed up the ,jtaka1 by saying1 8,he who at that time was #8,sausages' the pig was the love-sick monk1 the fat girl was as she is now1 ,little-red was nanda1 but ,big-red was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,ox ,,who ,,envied ,,the ,,pig4#cag ,,chapter ,,iv4 ,,kul,,vakavagga4 ,no4 #ca4 ,,kul,,vaka ,j,,taka4 ,on ,mercy to ,animals4 8,let the ,nestlings in the wood40--,this the ,master told while at ,jetavana1 about a monk who drank water without straining it4 ,two young monks who were friends1 it is said1 went into the country from ,svatthi2 and after stopping as long as it suited them in a certain pleasant spot1 set out again towards ,jetavana1 with the intention of joining the ,supreme ,buddha4 ,one of them had a strainer1 the other had not2 so they used to strain water enough at one time for both to drink4 ,one day they had a dispute2 and the owner of the strainer would not lend it to the other1 but strained water himself1 and drank it4 ,when the other could not get the strainer1 and was unable to bear up any longer against his thirst1 he drank without straining4 ,and in due course they both arrived at ,jetavana2 and after saluting the ,teacher1 took their seats4 ,the ,teacher bade them welcome1 saying1 8,where are you come from80 8,lord6 we have been staying in a village in the land of ,kosala2 and we left it to come here and visit you40 8,i hope1 then1 you are come in concord40 ,the one without a strainer replied1 8,lord6 this monk quarrelled with me on the way1 and wouldn't lend me his strainer60 ,but the other one said1 8,lord6 this monk knowingly drank water with living things in it without straining it60 8,is it true1 ,o monk1 as he says1 that you knowingly drank water with living creatures in it80 8,yes1 ,lord6 ,i drank the water as it was40 ,then the ,teacher said1 8,there were wise men once1 ,o monk1 ruling in heaven1 who1 when defeated and in full flight along the mighty deep1 stopped their car1 saying1 ',let us not1 for the sake of supremacy1 put living things to pain2' and made sacrifice of all their glory1 and even of their life1 for the sake of the young of the ,supaas40 ,and he told a tale4#cah 99 99 99 99 99 ,long ago a king of ,magadha was reigning in ,rjagaha1 in the land of ,magadha4 ,at that time the ,bodisat 7just as he who is now ,sakka was once born in the village of ,macala in ,magadha7 was born in that very village as a nobleman's son4 ,on the naming-day they gave him the name of ,prince ,magha1 and when he grew up he was known as #8,magha the young ,brhman4' ,his parents procured him a wife from a family of equal rank2 and increasing in sons and daughters1 he became a great giver of gifts1 and kept the ,five ,commandments4 ,in that village there were as many as thirty families2 and one day the men of those families stopped in the middle of the village to transact some village business4 ,the ,bodisat removed with his feet the lumps of soil on the place where he stood1 and made the spot convenient to stand on2 but another came up and stood there4 ,then he smoothed out another spot1 and took his stand there2 but another man came and stood upon it4 ,still the ,bodisat tried again and again with the same result1 until he had made convenient standing-room for all the thirty4 ,the next time he had an open-roofed shed put up there2 and then pulled that down1 and built a hall1 and had benches spread in it1 and a water-pot placed there4 ,on another occasion those thirty men were reconciled by the ,bodisat1 who confirmed them in the ,five ,commandments2 and thenceforward he continued with them in works of piety4 ,whilst they were so living they used to rise up early1 go out with bill-hooks and crowbars in their hands1 tear up with the crowbars the stones in the four high roads and village paths1 and roll them away1 take away the trees which would be in the way of vehicles1 make the rough places plain1 form causeways1 dig ponds1 build public halls1 give gifts1 and keep the ,commandments--thus1 in many ways1 all the dwellers in the village listened to the exhortations of the ,bodisat1 and kept the ,commandments4 ,now the village headman said to himself1 8,i used to have great gain from fines1 and taxes1 and pot-money1 when these fellows drank strong drink1 or took life1 or broke the other ,commandments4 ,but now ,magha the young ,brhman has determined to have the ,commandments kept1 and permits none to take life or to do anything else that is wrong4 ,i'll make them keep the ,commandments with a vengeance60 ,and he went in a rage to the king1 and said1 8,o king6 there are a number of robbers going about sacking the villages60 8,go1 and bring them up60 said the king in reply4 ,and he went1 and brought back all those men as prisoners1 and had it announced to the king that the robbers were brought up4 ,and the king1 without inquiring what they had done1 gave orders to have them all trampled to death by elephants6 ,then they made them all lie down in the courtyard1 and fetched the elephant4 ,and the ,bodisat exhorted them1 saying1 8,keep the ,commandments in mind4 ,regard them all--the slanderer1 and the king1 and the elephant--with feelings as kind as you harbour towards yourselves60 ,and they did so4 ,then men led up the elephant2 but though they brought him to the spot1 he would not begin his work1 but trumpeted forth a mighty cry1 and took to flight4 ,and they brought up another and another1 but they all ran away4 8,there must be some drug in their possession10 said the king2 and gave orders to have them searched4 ,so they searched1 but found nothing1 and told the king so4 8,then they must be repeating some spell4 ,ask them if they have any spell to utter40 ,the officials asked them1 and the ,bodisat said there was4 ,and they told the king1 and he had them all called before him1 and said1 8,tell me that spell you know60 ,then the ,bodisat spoke1 and said1 8,o king6 we have no other spell but this--that we destroy no life1 not even of grass2 that we take nothing which is not given to us2 that we are never guilty of unchastity1 nor speak falsehood1 nor drink intoxicants2 that we exercise ourselves in love1 and give gifts2 that we make rough places plain1 dig ponds1 and put up rest-houses--this is our spell1 this is our defence1 this is our strength60 ,then the king had confidence in them1 and gave them all the property in the house of the slanderer1 and made him their slave2 and bestowed too the elephant upon them1 and made them a grant of the village4 99 99 99 99 99 ,thenceforward they were left in peace to carry on their works of charity2 and they sent for a builder and had a large rest-house put up at the place where the four roads met4 ,but as they no longer took delight in womankind1 they allowed no woman to share in the good work4 ,now at that time there were four women in the ,bodisat's household1 named ,piety1 ,thoughtful1 ,pleasing1 and ,well-born4 ,piety took an opportunity of meeting the builder alone1 and gave him a bribe1 and said to him1 8,brother6 manage somehow to give me a share in this rest-house40 ,this he promised to do1 and before doing the other work he had a piece of timber dried and planed2 and bored it through ready for the pinnacle4 ,and when it was finished he wrapped it up in a cloth and laid it aside4 ,then when the hall was finished1 and the time had come for putting up the pinnacle1 he said1-- 8,dear me6 there's one thing we haven't provided for60 8,what's that80 said they4 8,we ought to have got a pinnacle40 8,very well6 let's have one brought40 8,but it can't be made out of timber just cut2 we ought to have had a pinnacle cut and planed1 and bored some time ago1 and laid aside for use40 8,what's to be done now then80 said they4 8,you must look about and see if there be such a thing as a finished pinnacle for sale put aside in any one's house40 ,and when they began to search1 they found one on ,piety's premises2 but it could not be bought for money4 8,if you let me be partaker in the building of the hall1 ,i will give it you80 said she4 8,no60 replied they1 8it was settled that women should have no share in it40 ,then the builder said1 8,sirs6 what is this you are saying8 ,save the heavenly world of the ,brahma-angels1 there is no place where womankind is not4 ,accept the pinnacle2 and so will our work be accomplished60 ,then they agreed2 and took the pinnacle and completed their hall with it4#cai ,they fixed benches in the hall1 and set up pots of water in it1 and provided for it a constant supply of boiled rice4 ,they surrounded the hall with a wall1 furnished it with a gate1 spread it over with sand inside the wall1 and planted a row of palmyra-trees outside it4 ,and ,thoughtful made a pleasure ground there2 and so perfect was it that it could never be said of any particular fruit-bearing or flowering tree that it was not there6 ,and ,pleasing made a pond there1 covered with the five kinds of water-lilies1 and beautiful to see6 ,well-born did nothing at all4#cbj ,and the ,bodisat fulfilled the seven religious duties--that is1 to support one's mother1 to support one's father1 to pay honour to age1 to speak truth1 not to speak harshly1 not to abuse others1 and to avoid a selfish1 envious1 niggardly disposition4 ,that person who his parents doth support1 ,pays honour to the seniors in the house1 ,is gentle1 friendly-speaking1 slanders not2 ,the man unselfish1 true1 and self-controlled1 ,him do the angels of the ,great ,thirty ,three ,proclaim a righteous man6 ,such praise did he receive2 and at the end of his life he was born again in the heaven of the ,great ,thirty ,three1 as ,sakka1 the king of the ,gods1 and there1 too1 his friends were born again4 99 99 99 99 99 ,at that time there were ,titans dwelling in the heaven of the ,great ,thirty ,three4 ,and ,sakka said1 8,what is the good to us of a kingdom shared by others80 ,and he had ambrosia given to the ,titans to drink1 and when they became like drunken men1 he had them seized by the feet and thrown headlong upon the precipices of ,mount ,sineru4 ,they fell just upon 8,the abode of the ,titans20 a place so called1 upon the lowest level of ,sineru1 equal in size to the ,tvatisa heaven4 ,in it there is a tree1 like the coral-tree in ,sakka's heaven1 which stands during a kalpa1 and is called 8,the variegated ,trumpet-,flower ,tree40 ,when they saw the ,trumpet-,flower ,tree in bloom1 they knew1 8,this is not our heaven1 for in heaven the ,coral-,tree blossoms40 ,then they said1 8,that old ,sakka has made us drunk1 and thrown us into the great deep1 and taken our heavenly city60 ,then they made resolve1 8,we'll war against him1 and win our heavenly city back again60 ,and they swarmed up the perpendicular sides of ,sineru like so many ants6 ,when ,sakka heard the cry1 8,the ,titans are up60 he went down the great deep to meet them1 and fought with them from the sky4 ,but he was worsted in the fight1 and began to flee away along the summit of the southern vault of heaven in his famous ,chariot of ,glory a hundred and fifty leagues in length4#cba ,now as his chariot went rapidly down the great deep1 it passed along the ,silk ,cotton ,tree ,forest1 and along its route the silk cotton trees were cut down one after another like mere palmyra palms1 and fell into the great deep4 ,and as the young ones of the ,wingd ,creatures tumbled over and over into the great deep1 they burst forth into mighty cries4 ,and ,sakka asked his charioteer1 ,mtali-- 8,what noise is this1 friend ,mtali8 ,how pathetic is that cry60 8,o ,lord6 as the ,silk ,cotton ,tree ,forest falls1 torn up by the swiftness of your car1 the young of the ,wingd ,creatures1 quaking with the fear of death1 are shrieking all at once together60 ,then answered the ,great ,being1 8,o my good ,mtali6 let not these creatures suffer on our account4 ,let us not1 for the sake of supremacy1 put the living to pain4 ,rather will ,i1 for their sake1 give my life as a sacrifice to the ,titans4 ,stop the car60 ,and so saying1 he uttered the stanza-- 8,let the ,nestlings in the ,silk ,cotton ,wood ,escape1 ,o ,mtali1 our chariot pole4 ,most gladly let me offer up my life3 ,let not these birds1 then1 be bereft of offspring60 ,then ,mtali1 the charioteer1 on hearing what he said1 stopped the car1 and returned towards heaven by another way4 ,but as soon as they saw him stopping1 the ,titans thought1 8,assuredly the ,archangels of other world-systems must be coming2 he must have stopped his car because he has received reinforcements60 ,and terrified with the fear of death1 they took to flight1 and returned to the ,abode of the ,titans4 ,and ,sakka re-entered his heavenly city1 and stood in the midst thereof1 surrounded by the hosts of angels from both the heavens4#cbb ,and that moment the ,palace of ,glory burst through the earth and rose up a thousand leagues in height4 ,and it was because it arose at the end of this glorious victory that it received the name of the ,palace of ,glory4 ,then ,sakka placed guards in five places1 to prevent the ,titans coming up again1--in respect of which it has been said-- ,between the two unconquerable cities ,a fivefold line of guards stands firmly placed ,of ,snakes1 of ,wingd ,creatures1 and of ,dwarfs1 ,of ,ogres1 and of the ,four ,mighty ,kings4 99 99 99 99 99 ,when ,sakka had thus placed the guards1 and was enjoying the happiness of heaven as king of the angels1 ,piety changed her form of existence1 and was reborn as one of his attendants4 ,and in consequence of her gift of the pinnacle there arose for her a jewelled hall of state under the name of #8,piety1' where ,sakka sat as king of the angels1 on a throne of gold under a white canopy of state1 and performed his duties towards the angels and towards men4 ,and ,thoughtful also changed her form of existence1 and was reborn as one of his attendants4 ,and in consequence of her gift of the pleasure-ground1 there arose for her a pleasure-ground under the name of #8,thoughtful's ,creeper ,grove4' ,and ,pleasing also changed her form of existence1 and was reborn as one of his attendants4 ,and in consequence of her gift of the pond1 there arose for her a pond under the name of #8,pleasing4' ,but since ,well-born had done no act of virtue1 she was reborn as a female crane in a pool in a certain forest4 ,and ,sakka said to himself1 8,there's no sign of ,well-born4 ,i wonder where she can have got to60 ,and he considered the matter till he discovered her4 ,then he went to the place1 and brought her back with him to heaven1 and showed her the delightful city with the ,hall of ,piety1 and ,thoughtful's ,creeper ,grove1 and the ,pond of ,pleasing4 ,and he then exhorted her1 and said-- 8,these did works of charity1 and have been born again as my attendants2 but you1 having done no such works1 have been reborn as an animal4 ,henceforward live a life of righteousness60 ,and thus confirming her in the ,five ,commandments1 he took her back1 and then dismissed her4 ,and from that time forth she lived in righteousness4 ,a few days afterwards1 ,sakka went to see whether she was able to keep good1 and he lay on his back before her in the form of a fish4 ,thinking it was dead1 the crane seized it by the head4 ,the fish wagged its tail4 8,it's alive1 ,i think60 exclaimed she1 and let it go4 8,good6 ,good60 said ,sakka1 8,you are well able to keep the ,commandments40 ,and he went away4 ,when she again changed her form of existence1 she was born in a potter's household in ,benares4 ,sakka1 as before1 found out where she was1 and filled a cart with golden cucumbers1 and seated himself in the middle of the village in the form of an old woman1 calling out1 8,buy my cucumbers6 ,buy my cucumbers60 ,the people came up and asked for them4 8,i sell10 said she1 8only to those who live a life of righteousness4 ,do you live such a life80 8,we don't know anything about righteousness4 ,hand them over for money60 said they4 8,i want no money2 ,i will only give to the righteous10 was her reply4 8,this must be some mad woman60 said they1 and left her4 ,but when ,well-born heard what had happened1 she thought1 8,this must be meant for me60 and went and asked for some cucumbers4 8,do you live a righteous life1 lady80 was the question4 8,certainly1 ,i do10 said she4 8,it's for your sake that ,i brought these here10 replied the old woman2 and leaving all the golden cucumbers1 and the cart too1 at the door of the house1 she departed4 99 99 99 99 99 ,and ,well-born still continued in righteousness to the end of that life2 and when she changed her existence1 she became the daughter of a ,titan named #8,the ,son of ,misunderstanding2' but in consequence of her virtue she became exceeding beautiful4 ,when she was grown up1 her father assembled the ,titans together that his daughter might choose for a husband the one she liked best4 ,sakka was looking about as before to find out where she was2 and when he discovered it1 he took the form of a ,titan1 and went to the place1--thinking that when choosing a husband1 she might take him4 ,then they led ,well-born in fine array to the meeting place1 and told her to choose whomsoever she liked as her husband4 ,and when she began to look at them1 she saw ,sakka1 and by reason of her love to him in the former birth1 she was moved to say1 8,this one is my husband10 and so chose him4 ,and he led her away to the heavenly city1 and gave her the post of honour among great multitudes of houris2 and at the end of his allotted time1 he passed away according to his deeds4 99 99 99 99 99 ,when the ,teacher had finished this discourse1 he reproved the monk1 saying1 8,thus1 ,o monk1 formerly wise men1 though they held rule in heaven1 offered up their lives rather than destroy life2 but you1 though you have taken the vows according to so saving a faith1 have drunk unstrained water with living creatures in it60 ,and he made the connexion1 and summed up the ,jtaka1 by saying1 8,he who at that time was ,mtali the charioteer was nanda1 but ,sakka was ,i myself40 ,,end ,,of ,,the ,,story ,,on ,,mercy ,,to ,,animals4#cbc ,no4 #cb4 ,,nacca ,j,,taka4 ,the ,dancing ,peacock4 8,pleasant is your cry40--,this the ,master told when at ,jetavana1 about the luxurious monk4 ,the occasion is as above in the ,story on ,true ,divinity4#cbd ,the ,teacher asked him1 8,is this true1 ,o monk1 what they say1 that you are luxurious80 8,it is true1 ,lord10 said he4 8,how is it you have become luxurious80 began the ,teacher4 ,but without waiting to hear more1 he flew into a rage1 tore off his robe and his lower garment1 and calling out1 8,then ,i'll go about in this way60 stood there naked before the ,teacher6 ,the bystanders exclaimed1 8,shame6 shame60 and he ran off1 and returned to the lower state 7of a layman74 ,when the monks were assembled in the ,lecture ,hall1 they began talking of his misconduct4 8,to think that one should behave so in the very presence of the ,master60 ,the ,teacher then came up1 and asked them what they were talking about1 as they sat there together4 8,lord6 we were talking of the misconduct of that monk1 who1 in your presence1 and in the midst of the disciples1 stood there as naked as a village child1 without caring one bit2 and when the bystanders cried shame upon him1 returned to the lower state1 and lost the faith60 ,then said the ,teacher1 8,not only1 ,o monks1 has this brother now lost the jewel of the faith by immodesty2 in a former birth he lost a jewel of a wife from the same cause40 ,and he told a tale4 99 99 99 99 99 ,long ago1 in the first age of the world1 the quadrupeds chose the ,lion as their king1 the fishes the ,leviathan1 and the birds the ,golden ,goose4#cbe ,now the royal ,golden ,goose had a daughter1 a young goose most beautiful to see2 and he gave her her choice of a husband4 ,and she chose the one she liked the best4 ,for1 having given her the right to choose1 he called together all the birds in the ,himlaya region4 ,and crowds of geese1 and peacocks1 and other birds of various kinds1 met together on a great flat piece of rock4 ,the king sent for his daughter1 saying1 8,come and choose the husband you like best60 ,on looking over the assembly of the birds1 she caught sight of the peacock1 with a neck as bright as gems1 and a many-coloured tail2 and she made the choice with the words1 8,let this one be my husband60 ,so the assembly of the birds went up to the peacock1 and said1 8,friend ,peacock6 this king's daughter having to choose her husband from amongst so many birds1 has fixed her choice upon you60 8,up to to-day you would not see my greatness10 said the peacock1 so overflowing with delight that in breach of all modesty he began to spread his wings and dance in the midst of the vast assembly1--and in dancing he exposed himself4 ,then the royal ,golden ,goose was shocked6 ,and he said1 8,this fellow has neither modesty in his heart1 nor decency in his outward behaviour6 ,i shall not give my daughter to him4 ,he has broken loose from all sense of shame60 ,and he uttered this verse to all the assembly-- 8,pleasant is your cry1 brilliant is your back1 ,almost like the opal in its colour is your neck1 ,the feathers in your tail reach about a fathom's length1 ,but to such a dancer ,i can give no daughter1 sir1 of mine60 ,then the king in the midst of the whole assembly bestowed his daughter on a young goose1 his nephew4 ,and the peacock was covered with shame at not getting the fair gosling1 and rose straight up from the place and flew away4 ,but the king of the ,golden ,geese went back to the place where he dwelt4 99 99 99 99 99 ,when the ,teacher had finished this lesson in virtue1 in illustration of what he had said 78,not only1 ,o monks1 has this brother now lost the jewel of the faith by immodesty1 formerly also he lost a jewel of a wife by the same cause071 he made the connexion1 and summed up the ,jtaka1 by saying1 8,the peacock of that time was the luxurious monk1 but the ,king of the ,geese was ,i myself40 ,,end ,,of ,,the ,,story ,,about ,,the ,,dancing ,,peacock4#cbf ,no4 #cc4 ,,sammodam,,na ,j,,taka4 ,the sad ,quarrel of the ,quails4 8,so long as the birds but agree40--,this the ,master told while at the ,banyan ,grove1 near ,kapilavatthu1 concerning a quarrel about a chumbat 7a circular roll of cloth placed on the head when carrying a vessel or other weight74 ,this will be explained in the ,kula ,jtaka4 ,at that time1 namely1 the ,master admonishing his relations1 said1 8,my lords6 for relatives to quarrel one against another is verily most unbecoming6 ,even animals once1 who had conquered their enemies so long as they agreed1 came to great destruction when they fell out with one another40 ,and at the request of his relatives he told the tale4 99 99 99 99 99 ,long ago1 when ,brahma-datta was reigning in ,benares1 the ,bodisat came to life as a quail2 and lived in a forest at the head of a flock many thousands in number4 ,at that time there was a quail-catcher who used to go to the place where they dwelt1 and imitate the cry of a quail2 and when he saw that they had assembled together1 he would throw his net over them1 get them all into a heap by crushing them together in the sides of the net1 and stuff them into his basket2 and then going home1 he used to sell them1 and make a living out of the proceeds4 ,now one day the ,bodisat said to the quails1 8,this fowler is bringing our kith and kin to destruction6 ,now ,i know a stratagem to prevent his catching us4 ,in future1 as soon as he has thrown the net over you1 let each one put his head through a mesh of the net1 then all lift it up together1 so as to carry it off to any place we like1 and then let it down on to a thorn bush4 ,when that is done1 we shall each be able to escape from his place under the net60 ,to this they all agreed2 and the next day1 as soon as the net was thrown1 they lifted it up just in the way the ,bodisat had told them1 threw it on a thorn bush1 and got away themselves from underneath4 ,and whilst the fowler was disentangling his net from the bush1 darkness had come on4 ,and he had to go empty-handed away4 ,from the next day the quails always acted in the same manner3 and he used to be disentangling his net till sundown1 catching nothing1 and going home empty-handed4 ,at last his wife said to him in a rage1 8,day after day you come here empty-handed6 ,i suppose you've got another establishment to keep up somewhere else60 8,my dear60 said the fowler1 8,i have no other establishment to keep up4 ,but ,i'll tell you what it is4 ,those quails are living in harmony together2 and as soon as ,i cast my net1 they carry it away1 and throw it on a thorn bush4 ,but they can't be of one mind for ever6 ,don't you be troubled about it4 ,as soon as they fall out1 ,i'll come back with every single one of them1 and that'll bring a smile into your face60 ,and so saying1 he uttered this stanza to his wife3 8,so long as the birds but agree1 ,they can get away with the net2 ,but when once they begin to dispute1 ,then into my clutches they fall60 ,and when only a few days had gone by1 one of the quails1 in alighting on the ground where they fed1 trod unawares on another one's head4 8,who trod on my head80 asked the other in a passion4 8,i didn't mean to tread upon you2 don't be angry10 said the other2 but he was angry still4 ,and as they went on vociferating1 they got to disputing with one another in such words as these3 8,ah6 it was you then1 ,i suppose1 who did the lifting up of the net60 ,when they were so quarrelling1 the ,bodisat thought1 8,there is no depending for safety upon a quarrelsome man6 ,no longer will these fellows lift up the net2 so they will come to great destruction1 and the fowler will get his chance again4 ,i dare not stay here any more60 ,and he went off with his more immediate followers to some other place4 ,and the fowler came a few days after1 and imitated the cry of a quail1 and cast his net over those who came together4 ,then the one quail cried out3 8,the talk was that the very hairs of your head fell off when you heaved up the net4 ,lift away1 then1 now60 ,the other cried out1 8,the talk was that the very feathers of your wings fell out when you heaved up the net4 ,lift away1 then1 now60 ,but as they were each calling on the other to lift away1 the hunter himself lifted up the net1 bundled them all in in a heap together1 crammed them into his basket1 and went home1 and made his wife to smile4 99 99 99 99 99 ,when the ,master had finished this lesson in virtue1 in illustration of what he had said 78,thus1 ,o king1 there ought to be no such thing as quarrelling among relatives2 for quarrels are the root of misfortune071 he made the connexion1 and summed up the ,jtaka1 8,he who at that time was the foolish quail was ,devadatta1 but the wise quail was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,sad ,,quarrel ,,of ,,the ,,quails4#cbg ,no4 #cd4 ,,maccha ,j,,taka4 ,the ,fish and his ,wife4 8',tis not the heat1 #8tis not the cold40--,this the ,master told when at ,jetavana1 about being tempted back by one's former wife4 ,for on that occasion the ,master asked the monk1 8,is it true1 then1 that you are love-sick80 8,it is true1 ,lord60 was the reply4 8,what has made you sad80 8,sweet is the touch of the hand1 ,lord6 of her who was formerly my wife4 ,i cannot forsake her60 ,then the ,master said1 8,o ,brother6 this woman does you harm4 ,in a former birth also you were just being killed through her when ,i came up and saved you40 ,and he told a tale4 99 99 99 99 99 ,once upon a time1 when ,brahma-datta was reigning in ,benres1 the ,bodisat became his private chaplain4 ,at that time certain fishermen were casting their nets into the river4 ,now a big fish came swimming along playing lustily with his wife4 ,she still in front of him smelt the smell of a net1 and made a circuit1 and escaped it4 ,but the greedy amorous fish went right into the mouth of the net4 ,when the fishermen felt his coming in they pulled up the net1 seized the fish1 and threw it alive on the sand1 and began to prepare a fire and a spit1 intending to cook and eat it4 ,then the fish lamented1 saying to himself2 8,the heat of the fire would not hurt me1 nor the torture of the spit1 nor any other pain of that sort2 but that my wife should sorrow over me1 thinking ,i must have deserted her for another1 that is indeed a dire affliction60 ,and he uttered this stanza-- 8',tis not the heat1 #8tis not the cold1 ',tis not the torture of the net2 ,but that my wife should think of me1 ',he's gone now to another for delight4'0 ,now just then the chaplain came down1 attended by his slaves1 to bathe at the ford4 ,and he understood the language of all animals4 ,so on hearing the fish's lament1 he thought to himself3 8,this fish is lamenting the lament of sin4 ,should he die in this unhealthy state of mind1 he will assuredly be reborn in hell4 ,i will save him40 ,and he went to the fishermen1 and said-- 8,my good men6 don't you furnish a fish for us every day for our curry80 8,what is this you are saying1 sir80 answered the fishermen4 8,take away any fish you like60 8,we want no other3 only give us this one40 8,take it1 then1 sir40 ,the ,bodisat took it up in his hands1 seated himself at the river-side1 and said to it1 8,my good fish6 ,had ,i not caught sight of you this day1 you would have lost your life4 ,now henceforth sin no more60 ,and so exhorting it1 he threw it into the water1 and returned to the city4 99 99 99 99 99 ,when the ,teacher had finished this discourse1 he proclaimed the ,truths4 ,at the end of the ,truths the depressed monk was established in the fruit of conversion4 ,then the ,teacher made the connexion1 and summed up the ,jtaka3 8,she who at that time was the female fish was the former wife1 the fish was the depressed monk1 but the chaplain was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,fish ,,and ,,his ,,wife4#cbh ,no4 #ce4 ,,va,,aka ,j,,taka4 ,the ,holy ,quail4 8,wings ,i have that will not fly40--,this the ,master told when journeying through ,magadha about the going out of a ,jungle ,fire4 ,for once1 when the ,master was journeying through ,magadha1 he begged his food in a certain village in that land2 and after he had returned from his rounds and had finished his meal1 he started forth again1 attended by the disciples4 ,just then a great fire arose in the jungle4 ,many of the monks were in front1 many of them behind4 ,and the fire came spreading on towards them1 one mass of smoke and flame4 ,some of the monks being unconverted were terrified with the fear of death2 and called out-- 8,let's make a counter-fire1 so that the conflagration shall not spread beyond the space burnt out by that40 ,and taking out their fire-sticks they began to get a light4 ,but the others said1 8,brethren1 what is this you are doing8 #8,tis like failing to see the moon when it has reached the topmost sky1 or the sun as it rises with its thousand rays from the eastern quarter of the world2 #8tis like people standing on the beachy shore and perceiving not the ocean1 or standing close to ,sineru and seeing not that mighty mountain1 for you--when journeying along in company with the greatest ,being in earth or heaven--to call out1 #8,let us make a counter fire1' and to take no notice of the supreme1 the ,buddha6 ,you know not the power of the ,buddhas6 ,come1 let us go to the ,master60 ,and they all crowded together from in front1 and from behind1 and went up in a body near to the ,mighty by ,wisdom4 ,there the ,master stopped1 surrounded by the whole body of disciples4 ,the jungle fire came on roaring as if to overwhelm them4 ,it came right up to the place where the ,great ,mortal stood1 and then--as it came within about sixteen rods of that spot--it went out1 like a torch thrust down into water1 leaving a space of about thirty-two rods in breadth over which it could not pass6 ,then the monks began to magnify the ,teacher1 saying2 8,oh6 how marvellous are the qualities of the ,buddhas6 ,the very fire1 unconscious though it be1 cannot pass over the place where the ,buddhas stand4 ,oh6 how great is the might of the ,buddhas60 ,on hearing this the ,teacher said-- 8,it is not1 monks1 through any power ,i have now that the fire goes out on reaching this plot of ground4 ,it is through the power of a former act of mine4 ,and in all this spot no fire will burn through the whole kalpa1 for that was a miracle enduring through a kalpa40#cbi ,then the venerable nanda folded a robe in four1 and spread it as a seat for the ,teacher4 ,the ,teacher seated himself2 and when he had settled himself cross-legged1 the body of disciples seated themselves reverently round him1 and requested him1 saying-- 8,what has now occurred1 ,o ,lord1 is known to us4 ,the past is hidden from us4 ,make it known to us40 ,and the ,teacher told the tale4 ,long ago the ,bodisat entered upon a new existence as a quail in this very spot1 in the land of ,magadha2 and after having been born in the egg1 and having got out of the shell1 he became a young quail1 in size like a big partridge4#ccj ,and his parents made him lie still in the nest1 and fed him with food they brought in their beaks4 ,and he had no power either to stretch out his wings and fly through the air1 nor to put out his legs and walk on the earth4 ,now that place was consumed year after year by a jungle fire4 ,and just at that time the jungle fire came on with a mighty roar and seized upon it4 ,the flocks of birds rose up1 each from his nest1 and flew away shrieking4 ,and the ,bodisat's parents too1 terrified with the fear of death1 forsook the ,bodisat1 and fled4 ,when the ,bodisat1 lying there as he was1 stretched forth his neck1 and saw the conflagration spreading towards him1 he thought3 8,if ,i had the power of stretching my wings and flying in the air1 or of putting out my legs1 and walking on the ground1 ,i could get away to some other place4 ,but ,i can't6 ,and my parents too1 terrified with the fear of death1 have left me all alone1 and flown away to save themselves4 ,no other help can ,i expect from others1 and in myself ,i find no help4 ,what in the world shall ,i do now60 ,but then it occurred to him1 8,in this world there is such a thing as the efficacy of virtue2 there is such a thing as the efficacy of truth4 ,there are men known as omniscient ,buddhas1 who become ,buddhas when seated under the ,bo-tree through having fulfilled the ,great ,virtues in the long ages of the past2 who have gained salvation by the wisdom arising from good deeds and earnest thought1 and have gained too the power of showing to others the knowledge of that salvation2 who are full of truth1 and compassion1 and mercy1 and longsuffering2 and whose hearts reach out in equal love to all beings that have life4 ,to me1 too1 the ,truth is one1 there seems to be but one eternal and true ,faith4 ,it behoves me1 therefore--meditating on the ,buddhas of the past and on the attributes that they have gained1 and relying on the one true faith there is in me--to perform an ,act of ,truth2 and thus to drive back the fire1 and procure safety both for myself1 and for the other birds40 ,therefore it is said 7in the ,scriptures7-- 8,there's power in virtue in the world-- ,in truth1 and purity1 and love6 ,in that truth's name ,i'll now perform ,a mystic ,act of ,truth sublime4 ,then thinking on the power of the ,faith1 ,and on the ,conquerors in ages past1 ,relying on the power of the ,truth1 ,i then performed the ,miracle60 ,then the ,bodisat called to mind the attributes of the ,buddhas who had long since passed away2 and1 making a solemn asseveration of the true faith existing in himself1 he performed the ,act of ,truth1 uttering the verse-- 8,wings ,i have that will not fly1 ,feet ,i have that will not walk2 ,my parents1 too1 are fled away6 ,o ,all-embracing ,fire--go back60#cca ,then before him and his ,act of ,truth the ,element went back a space of sixteen rods2 but in receding it did not return to consume the forest2 it went out immediately it came to the spot1 like a torch plunged into water4 ,therefore it is said-- 8,for me and for my ,act of ,truth ,the great and burning fire went out1 ,leaving a space of sixteen rods1 ,as fire1 with water mixed1 goes out40 ,and as that spot has escaped being overwhelmed by fire through all this kalpa1 this is said to be #8a kalpa-enduring miracle4' ,the ,bodisat having thus performed the ,act of ,truth1 passed away1 at the end of his life1 according to his deeds4 99 99 99 99 99 ,when the ,teacher had finished this discourse1 in illustration of what he had said 78,that this wood is not passed over by the fire is not a result1 ,o monks1 of my present power2 but of the power of the ,act of ,truth ,i exercised as a new-born quail071 he proclaimed the ,truths4 ,at the conclusion of the ,truths some were ,converted1 some reached the ,second ,path1 some the ,third1 some the ,fourth4 ,and the ,teacher made the connexion1 and summed up the ,jtaka1 8,my parents at that time were my present parents1 but the ,king of the ,quails was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,holy ,,quail4#ccb ,no4 #cf4 ,,saku,a ,j,,taka4 ,the ,wise ,bird and the ,fools4 8,the earth-born tree40--,this the ,master told when at ,jetavana1 about a monk whose hut was burned4 ,a certain monk1 says the tradition1 received from the ,teacher a subject for meditation1 and leaving ,jetavana1 took up his abode in a dwelling in a forest near a border village1 belonging to the people of ,kosala4 ,now in the very first month his hut was burned down2 and he told the people1 saying1 8,my hut is burnt down1 and ,i live in discomfort40 8,our fields are all dried up now10 said they2 8we must first irrigate the lands40 ,when they were well muddy1 8,we must sow the seed10 said they4 ,when the seed was sown1 8,we must put up the fences10 was the excuse4 ,when the fences were up1 they declared1 8,there will be cutting1 and reaping1 and treading-out to do40 ,and thus1 telling first of one thing to be done and then of another1 they let three months slip by4 ,the monk passed the three months in discomfort in the open air1 and concluded his meditation1 but could not bring the rest of his religious exercise to completion4 ,so when ,lent was over he returned to the ,teacher1 and saluting him1 took his seat respectfully on one side4 ,the ,teacher bade him welcome1 and then asked him1 8,well1 brother1 have you spent ,lent in comfort8 ,have you brought your meditation to its conclusion80 ,he told him what had happened1 and said1 8,as ,i had no suitable lodging1 ,i did not fully complete the meditation40 8,formerly1 ,o monk10 said the ,teacher1 8even animals were aware what was suitable for them1 and what was not4 ,why did not you know it80 ,and he told a tale4 99 99 99 99 99 ,long ago1 when ,brahma-datta was reigning in ,benres1 the ,bodisat came to life again as a bird1 and lived a forest life1 attended by a flock of birds1 near a lofty tree1 with branches forking out on every side4 ,now one day dust began to fall as the branches of the tree rubbed one against another4 ,then smoke began to rise4 ,the ,bodisat thought1 on seeing this1-- 8,if these two branches go on rubbing like that they will send out sparks of fire1 and the fire will fall down and seize on the withered leaves2 and the tree itself will soon after be consumed4 ,we can't stop here2 we ought to get away at once to some other place40 ,and he addressed the flock in this verse3 8,the earth-born tree1 on which ,we children of the air depend1 ,it1 even it1 is now emitting fire4 ,seek then the skies1 ye birds6 ,behold6 our very home and refuge ,itself has brought forth danger60 ,then such of the birds as were wise1 and hearkened to the voice of the ,bodisat1 flew up at once with him into the air1 and went elsewhere4 ,but such as were foolish said one to another1 8,just so6 ,just so6 ,he's always seeing crocodiles in a drop of water60 ,and paying no attention to what he said1 they stopped there4 ,and not long afterwards fire was produced precisely in the way the ,bodisat had foreseen1 and the tree caught fire4 ,and smoke and flames rising aloft1 the birds were blinded by the smoke2 they could not get away1 and one after another they fell into the fire1 and were burnt to death6 99 99 99 99 99 ,when the ,teacher had finished this discourse with the words1 8,thus formerly1 ,o monk1 even the birds dwelling on the tree-tops knew which place would suit them and which would not4 ,how is it that you knew it not80 he proclaimed the ,truths4 ,at the conclusion of the ,truths the monk was established in ,conversion4 ,and the ,teacher made the connexion1 and summed up the ,jtaka1 8,the birds who at that time listened to the voice of the ,bodisat were the followers of the ,buddha1 but the ,wise ,bird was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,wise ,,bird ,,and ,,the ,,fools4 ,no4 #cg4 ,,tittira ,j,,taka4 ,the ,partridge1 ,monkey1 and ,elephant4 8',tis those who reverence the aged40--,this the ,master told on the road to ,svatthi about ,sriputta being kept out of a night's lodging4 ,for when ,antha ,piika had finished his monastery1 and sent word to the ,teacher1 the latter left ,rjagaha and arrived at ,vesali2 and after resting there a short time1 he set out again on the road to ,svatthi4#ccc ,on that occasion the pupils of the ,six went on in front1 and before lodgings had been taken for the ,elders1 occupied all the places to be had1 saying1-- 8,this is for our superior1 this for our instructor1 and these for us40 ,the ,elders who came up afterwards found no place to sleep in4 ,even ,sriputta's pupils sought in vain for a lodging-place for the ,elder4 ,so the ,elder having no lodging passed the night either walking up and down1 or sitting at the foot of a tree1 not far from the place where the ,teacher was lodged4 ,in the early morning the ,teacher came out and coughed4 ,the ,elder coughed too4 8,who's there80 said the ,teacher4 8',tis ,i1 ,lord2 ,sriputta10 was the reply4 8,what are you doing here1 so early1 ,sriputta80 asked he4 ,then he told him what had happened2 and on hearing what the ,elder said1 the ,teacher thought1-- 8,if the monks even now1 while ,i am yet living1 show so little respect and courtesy to one another1 what will they do when ,i am dead80 ,and he was filled with anxiety for the welfare of the ,truth4 ,as soon as it was light he called all the priests together1 and asked them-- 8,is it true1 priests1 as ,i have been told1 that the ,six went on in front1 and occupied all the lodging-places to the exclusion of the ,elders80 8,it is true1 ,o ,blessed ,one60 said they4 ,then he reproved the ,six1 and addressing the monks1 taught them a lesson1 saying1-- 8,who is it1 then1 ,o monks1 who deserves the best seat1 and the best water1 and the best rice80 ,some said1 8,a nobleman who has become a monk40 ,some said1 8,a ,brhman1 or the head of a family who has become a monk40 ,others said1 8,the man versed in the ,rules of the ,order2 an ,expounder of the ,law2 one who has attained to the ,first ,jhna1 or the ,second1 or the ,third1 or the ,fourth40 ,others again said1 8,the ,converted man2 or one in the ,second or the ,third ,stage of the ,path to ,nirvna2 or an ,arahat2 or one who knows the ,three ,truths2 or one who has the ,sixfold ,wisdom40#ccd ,when the monks had thus declared whom they each thought worthy of the best seat1 and so on1 the ,teacher said3 8,in my religion1 ,o monks1 it is not the being ordained from a noble1 or a priestly1 or a wealthy family2 it is not being versed in the ,rules of the ,order1 or in the general or the metaphysical books of the ,scriptures2 it is not the attainment of the ,jhnas1 or progress in the ,path of ,nirvna1 that is the standard by which the right to the best seat1 and so on1 is to be judged4 ,but in my religion1 ,o monks1 reverence1 and service1 and respect1 and civility1 are to be paid according to age2 and for the aged the best seat1 and the best water1 and the best rice are to be reserved4 ,this is the right standard2 and therefore the senior monk is entitled to these things4 ,and now1 monks1 ,sriputta is my chief disciple2 he is a second founder of the ,kingdom of ,righteousness1 and deserves to receive a lodging immediately after myself4 ,he has had to pass the night without a lodging at the foot of a tree4 ,if you have even now so little respect and courtesy1 what will you not do as time goes on80 ,and for their further instruction he said3 8,formerly1 ,o monks1 even animals used to say1 #8,it would not be proper for us to be disrespectful and wanting in courtesy to one another1 and not to live on proper terms with one another4 ,we should find out who is eldest1 and pay him honour4' ,so they carefully investigated the matter1 and having discovered the senior among them1 they paid him honour2 and so when they passed away1 they entered the abode of the gods40 ,and he told a tale4 99 99 99 99 99 ,long ago there were three friends living near a great ,banyan-tree1 on the slope of the ,himlaya range of mountains--a ,partridge1 a ,monkey1 and an ,elephant4 ,and they were wanting in respect and courtesy for one another1 and did not live together on befitting terms4 ,but it occurred to them1 8,it is not right for us to live in this manner4 ,what if we were to cultivate respect towards whichever of us is the eldest80 8,but which is the eldest80 was then the question2 until one day they thought1 8,this will be a good way for finding it out20 and the ,monkey and the ,partridge asked the ,elephant1 as they were all sitting together at the foot of the ,banyan-tree-- 8,elephant dear6 ,how big was this ,banyan ,tree at the time you first knew it80 8,friends60 said he1 8,when ,i was little ,i used to walk over this ,banyan1 then a mere bush1 keeping it between my thighs2 and when ,i stood with it between my legs1 its highest branches touched my navel4 ,so ,i have known it since it was a shrub40 ,then they both asked the ,monkey in the same way4 ,and he said1 8,friends6 when ,i was quite a little monkey ,i used to sit on the ground and eat the topmost shoots of this ,banyan1 then quite young1 by merely stretching out my neck4 ,so that ,i have known it from its earliest infancy40 ,then again the two others asked the ,partridge as before4 ,and he said-- 8,friends6 ,there was formerly a lofty ,banyan-tree in such and such a place1 whose fruit ,i ate and voided the seeds here4 ,from that this tree grew up3 so that ,i have known it even from before the time when it was born1 and am older than either of you60 ,thereupon the ,elephant and the ,monkey said to the clever ,partridge-- 8,you1 friend1 are the oldest of us all4 ,henceforth we will do all manner of service for you1 and pay you reverence1 and make salutations before you1 and treat you with every respect and courtesy1 and abide by your counsels4 ,do you in future give us whatever counsel and instruction we require40 ,thenceforth the ,partridge gave them counsel1 and kept them up to their duty1 and himself observed his own4 ,so they three kept the ,five ,commandments2 and since they were courteous and respectful to one another1 and lived on befitting terms one with another1 they became destined for heaven when their lives should end4 99 99 99 99 99 8,the holy life of these three became known as #8,the ,holiness of the ,partridge4' ,for they1 ,o monks1 lived in courtesy and respect towards one another4 ,how then can you1 who have taken the vows in so well-taught a religion1 live without courtesy and respect towards one another8 ,henceforth1 ,o monks1 ,i enjoin upon you reverence1 and service1 and respect1 according to age2 the giving of the best seats1 the best water1 and the best food according to age2 and that the senior shall never be kept out of a night's lodging by a junior4 ,whoever so keeps out his senior shall be guilty of an offence40 ,it was when the ,teacher had thus concluded his discourse that he1 as ,buddha1 uttered the verse-- 8',tis those who reverence the old ,that are the men versed in the ,faith4 ,worthy of praise while in this life1 ,and happy in the life to come40 ,when the ,teacher had thus spoken on the virtue of paying reverence to the old1 he established the connexion1 and summed up the ,jtaka1 by saying1 8,the elephant of that time was ,moggallna1 the monkey ,sriputta1 but the partridge was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,partridge1 ,,the ,,monkey1 ,,and ,,the ,,elephant4#cce ,no4 #ch4 ,,baka ,j,,taka4 ,the ,cruel ,crane ,outwitted4 8,the villain though exceeding clever40--,this the ,master told when at ,jetavana about a monk who was a tailor4 ,there was a monk1 says the tradition1 living at ,jetavana1 who was exceeding skilful at all kinds of things that can be done to a robe1 whether cutting out1 or piecing together1 or valuing1 or sewing it4 ,through this cleverness of his he was always engaged in making robes1 until he became known as #8,the robe-maker4' ,now what used he to do but exercise his handicraft on some old pieces of cloth1 so as to make out of them a robe soft and pleasant to the touch2 and when he had dyed it1 he would steep it in mealy water1 and rub it with a chankshell so as to make it bright and attractive1 and then lay it carefully by4 ,and monks who did not understand robe work1 would come to him with new cloths1 and say-- 8,we don't understand how to make robes4 ,be so kind as to make this into a robe for us40 ,then he would say1 8,it takes a long time1 ,brother1 before a robe can be made4 ,but ,i have a robe ready made4 ,you had better leave these cloths here and take that away with you40 ,and he would take it out and show it to them4 ,and they1 seeing of how fine a colour it was1 and not noticing any difference1 would give their new cloths to the tailor-monk1 and take the robe away with them1 thinking it would last4 ,but when it grew a little dirty1 and they washed it in warm water1 it would appear as it really was1 and the worn-out places would show themselves here and there upon it4 ,then1 too late1 they would repent4 ,and that monk became notorious1 as one who passed off old rags upon anybody who came to him4 ,now there was another robe-maker in a country village who used to cheat everybody just like the man at ,jetavana4 ,and some monks who knew him very well told him about the other1 and said to him-- 8,sir6 there is a monk at ,jetavana who1 they say1 cheats all the world in such and such a manner40 8,ah60 thought he1 8'twould be a capital thing if ,i could outwit that city fellow60 ,and he made a fine robe out of old clothes1 dyed it a beautiful red1 put it on1 and went to ,jetavana4 ,as soon as the other saw it1 he began to covet it1 and asked him-- 8,is this robe one of your own making1 sir80 8,certainly1 ,brother10 was the reply4 8,sir6 let me have the robe4 ,you can take another for it10 said he4 8,but1 ,brother1 we village monks are but badly provided4 ,if ,i give you this1 what shall ,i have to put on80 8,i have some new cloths1 sir1 by me4 ,do you take those and make a robe for yourself40 8,well1 ,brother6 this is my own handiwork2 but if you talk like that1 what can ,i do8 ,you may have it10 said the other2 and giving him the robe made of old rags1 he took away the new cloths in triumph4 ,and the man of ,jetavana put on the robe2 but when a few days after he discovered1 on washing it1 that it was made of rags1 he was covered with confusion4 ,and it became noised abroad in the order1 8,that ,jetavana robe-maker has been outwitted1 they say1 by a man from the country60 ,and one day the monks sat talking about this in the ,lecture ,hall1 when the ,teacher came up and asked them what they were talking about1 and they told him the whole matter4 ,then the ,teacher said1 8,not now only has the ,jetavana robe-maker taken other people in in this way1 in a former birth he did the same4 ,and not now only has he been outwitted by the countryman1 in a former birth he was outwitted too40 ,and he told a tale4 99 99 99 99 99 ,long ago the ,bodisat was born to a forest life as the ,genius of a tree standing near a certain lotus pond4 ,now at that time the water used to run short at the dry season in a certain pond1 not over large1 in which there were a good many fish4 ,and a crane thought1 on seeing the fish-- 8,i must outwit these fish somehow or other and make a prey of them40 ,and he went and sat down at the edge of the water1 thinking how he should do it4 ,when the fish saw him1 they asked him1 8,what are you sitting there for1 lost in thought80 8,i am sitting thinking about you10 said he4 8,oh1 sir6 what are you thinking about us80 said they4 8,why10 he replied2 8there is very little water in this pond1 and but little for you to eat2 and the heat is so great6 ,so ,i was thinking1 #8,what in the world will these fish do now8'0 8,yes1 indeed1 sir6 what are we to do80 said they4 8,if you will only do as ,i bid you1 ,i will take you in my beak to a fine large pond1 covered with all the kinds of lotuses1 and put you into it10 answered the crane4 8,that a crane should take thought for the fishes is a thing unheard of1 ,sir1 since the world began4 ,it's eating us1 one after the other1 that you're aiming at60 8,not ,i6 ,so long as you trust me1 ,i won't eat you4 ,but if you don't believe me that there is such a pond1 send one of you with me to go and see it40 ,then they trusted him1 and handed over to him one of their number--a big fellow1 blind of one eye1 whom they thought sharp enough in any emergency1 afloat or ashore4 ,him the crane took with him1 let him go in the pond1 showed him the whole of it1 brought him back1 and let him go again close to the other fish4 ,and he told them all the glories of the pond4 ,and when they heard what he said1 they exclaimed1 8,all right1 ,sir6 ,you may take us with you40 ,then the crane took the old purblind fish first to the bank of the other pond1 and alighted in a ,varaa-tree growing on the bank there4 ,but he threw it into a fork of the tree1 struck it with his beak1 and killed it2 and then ate its flesh1 and threw its bones away at the foot of the tree4 ,then he went back and called out-- 8,i've thrown that fish in2 let another come60 ,and in that manner he took all the fish1 one by one1 and ate them1 till he came back and found no more6 ,but there was still a crab left behind there2 and the crane thought he would eat him too1 and called out-- 8,i say1 good crab1 ,i've taken all the fish away1 and put them into a fine large pond4 ,come along4 ,i'll take you too60 8,but how will you take hold of me to carry me along80 8,i'll bite hold of you with my beak40 8,you'll let me fall if you carry me like that4 ,i won't go with you60 8,don't be afraid6 ,i'll hold you quite tight all the way40 ,then said the crab to himself1 8,if this fellow once got hold of fish1 he would never let them go in a pond6 ,now if he should really put me into the pond1 it would be capital2 but if he doesn't--then ,i'll cut his throat1 and kill him60 ,so he said to him-- 8,look here1 friend1 you won't be able to hold me tight enough2 but we crabs have a famous grip4 ,if you let me catch hold of you round the neck with my claws1 ,i shall be glad to go with you40 ,and the other did not see that he was trying to outwit him1 and agreed4 ,so the crab caught hold of his neck with his claws as securely as with a pair of blacksmith's pincers1 and called out1 8,off with you1 now60 ,and the crane took him and showed him the pond1 and then turned off towards the ,varaa-tree4 8,uncle60 cried the crab1 8the pond lies that way1 but you are taking me this way60 8,oh1 that's it1 is it60 answered the crane4 8,your dear little uncle1 your very sweet nephew1 you call me6 ,you mean me to understand1 ,i suppose1 that ,i am your slave1 who has to lift you up and carry you about with him6 ,now cast your eye upon the heap of fish-bones lying at the root of yonder ,varaa-tree4 ,just as ,i have eaten those fish1 every one of them1 just so ,i will devour you as well60 8,ah6 those fishes got eaten through their own stupidity10 answered the crab2 8but ,i'm not going to let you eat me4 ,on the contrary1 it is you that ,i am going to destroy4 ,for you in your folly have not seen that ,i was outwitting you4 ,if we die1 we die both together2 for ,i will cut off this head of yours1 and cast it to the ground60 ,and so saying1 he gave the crane's neck a grip with his claws1 as with a vice4 ,then gasping1 and with tears trickling from his eyes1 and trembling with the fear of death1 the crane beseeched him1 saying1 8,o my ,lord6 ,indeed ,i did not intend to eat you4 ,grant me my life60 8,well1 well6 step down into the pond1 and put me in there40 ,and he turned round and stepped down into the pond1 and placed the crab on the mud at its edge4 ,but the crab cut through its neck as clean as one would cut a lotus-stalk with a hunting-knife1 and then only entered the water6 8,when the ,genius who lived in the ,varaa-tree saw this strange affair1 he made the wood resound with his plaudits1 uttering in a pleasant voice the verse-- 8,the villain1 though exceeding clever1 ,shall prosper not by his villany4 ,he may win indeed1 sharp-witted in deceit1 ,but only as the ,crane here from the ,crab60 99 99 99 99 99 ,when the ,teacher had finished this discourse1 showing that 8,not now only1 ,o mendicants1 has this man been outwitted by the country robe-maker1 long ago he was outwitted in the same way10 he established the connexion1 and summed up the ,jtaka1 by saying1 8,at that time he was the ,jetavana robe-maker1 the crab was the country robe-maker1 but the ,genius of the ,tree was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,cruel ,,crane ,,outwitted4#ccf ,no4 #ci4 ,,nanda ,j,,taka4 ,nanda on the ,buried ,gold4 8,the golden heap1 methinks40--,this the ,master told while at ,jetavana1 about a monk living under ,sriputta4 ,he1 they say1 was meek1 and mild of speech1 and served the ,elder with great devotion4 ,now on one occasion the ,elder had taken leave of the ,master1 started on a tour1 and gone to the mountain country in the south of ,magadha4 ,when they had arrived there1 the monk became proud1 followed no longer the word of the ,elder2 and when he was asked to do a thing1 would even become angry with the ,elder4 ,the ,elder could not understand what it all meant4 ,when his tour was over1 he returned again to ,jetavana2 and from the moment he arrived at the monastery1 the monk became as before4 ,this the ,elder told the ,master1 saying-- 8,lord6 there is a mendicant in my division of the ,order1 who in one place is like a slave bought for a hundred1 and in another becomes proud1 and refuses with anger to do what he is asked40 ,then the ,teacher said1 8,not only now1 ,sriputta1 has the monk behaved like that2 in a former birth also1 when in one place he was like a slave bought for a hundred1 and in another was angrily independent40 ,and at the ,elder's request he told the story4 99 99 99 99 99 ,long ago1 when ,brahma-datta was reigning in ,benres1 the ,bodisat came to life again as a landowner4 ,he had a friend1 also a landowner1 who was old himself1 but whose wife was young4 ,she had a son by him2 and he said to himself-- 8,as this woman is young1 she will1 after my death1 be taking some husband to herself1 and squandering the money ,i have saved4 ,what1 now1 if ,i were to make away with the money under the earth80 ,and he took a slave in the house named ,nanda1 went into the forest1 buried the treasure in a certain spot of which he informed the slave1 and instructed him1 saying1 8,my good ,nanda6 when ,i am gone1 do you let my son know where the treasure is2 and be careful the wood is not sold60 ,very soon after he died2 and in due course his son became of age4 ,and his mother said to him 8,my dear6 your father took ,nanda the slave with him1 and buried his money4 ,you should have it brought back1 and put the family estates into order40 ,and one day he accordingly said to ,nanda1 8,uncle6 is there any money which my father buried80 8,yes1 ,sir60 said he4 8,where is it buried80 8,in the forest1 ,sir40 8,then come along there40 ,and taking a spade and a bag1 he went to the place whereabouts the treasure was1 and said1 8,now1 uncle1 where is the money80 ,but when ,nanda had got up on to the spot above the treasure1 he became so proud of it1 that he abused his young master roundly1 saying1 8,you servant6 ,you son of a slave-girl6 ,where1 then1 did you get treasure from here80 ,the young master made as though he had not heard the abuse2 and simply saying1 8,come along1 then10 took him back again4 ,but two or three days after he went to the spot again2 when ,nanda1 however1 abused him as before4 ,the young man gave him no harsh word in reply1 but turned back1 saying to himself1-- 8,this slave goes to the place fully intending to point out the treasure2 but as soon as he gets there1 he begins to be insolent4 ,i don't understand the reason of this4 ,but there's that squire1 my father's friend4 ,i'll ask him about it1 and find out what it is40 ,so he went to the ,bodisat1 told him the whole matter1 and asked him the reason of it4 ,then said the ,bodisat1 8,on the very spot1 my young friend1 where ,nanda stands when he is insolent1 there must your father's treasure be4 ,so as soon as ,nanda begins to abuse you1 you should answer1 #8,come now1 slave1 who is it you're talking to8' drag him down1 take the spade1 dig into that spot1 take out the treasure1 and then make the slave lift it up and carry it home60 ,and so saying he uttered this verse-- 8,the golden heap1 methinks1 the jewelled gold1 ,is just where ,nanda1 the base-born1 the slave1 ,thunders out swelling words of vanity60 ,then the young squire took leave of the ,bodisat1 went home1 took ,nanda with him to the place where the treasure was1 acted exactly as he had been told1 brought back the treasure1 put the family estates into order2 and following the exhortations of the ,bodisat1 gave gifts1 and did other good works1 and at the end of his life passed away according to his deeds4 99 99 99 99 99 ,when the ,teacher had finished this discourse1 showing how formerly also he had behaved the same1 he established the connexion1 and summed up the ,jtaka1 8,at that time ,nanda was the monk under ,sriputta1 but the wise squire was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,nanda ,,on ,,the ,,buried ,,gold4#ccg ,no4 #dj4 ,,khadirang,,ra ,j,,taka4 ,the ,fiery ,furnace4 8,far rather will ,i fall into this hell40--,this the ,master told while at ,jetavana1 about ,antha ,piika4 ,for ,antha ,piika having squandered fifty-four thousands of thousands in money on the ,buddhist ,faith about the ,monastery1 and holding nothing elsewhere in the light of a treasure1 save only the ,three ,treasures 7the ,buddha1 the ,truth1 and the ,order71 used to go day after day to take part in the ,three ,great ,services1 once in the morning1 once after breakfast1 and once in the evening4 ,there are intermediate services too4 ,and he never went empty-handed1 lest the lads1 and the younger brethren1 should look to see what he might have brought4 ,when he went in the morning he would take porridge2 after breakfast ghee1 butter1 honey1 molasses1 and so on2 in the evening perfumes1 garlands1 and robes4 ,thus offering day after day1 the sum of his gifts was beyond all measure4 ,traders1 too1 left writings with him1 and took money on loan from him up to eighteen thousands of thousands1 and the great merchant asked it not again of them4 ,other eighteen thousands of thousands1 the property of his family1 was put away and buried in the river bank2 and when the bank was broken in by a storm they were washed away to the sea1 and the brazen pots rolled just as they were--closed and sealed--to the bottom of the ocean4 ,in his house again a constant supply of rice was ordered to be kept in readiness for five hundred members of the ,order1 so that the ,merchant's house was to the ,order like a public pool dug where four high roads meet2 and he stood to them in the place of father and mother4 ,on that account even the ,supreme ,buddha himself used to go to his residence2 and the ,eighty ,chief ,elders also2 and the number of other monks coming and going was beyond measure4 ,now his mansion was seven stories high1 and there were seven great gates to it1 with battlemented turrets over them2 and in the fourth turret there dwelt a fairy who was a heretic4 ,when the ,supreme ,buddha entered the house1 she was unable to stop up above in the turret1 but used to bring her children downstairs and stand on the ground floor2 and so she did when the ,eighty ,chief ,elders1 or the other monks were coming in or going out4#cch ,and she thought1 8,so long as this mendicant ,gotama and his disciples come to the house1 there is no peace for me4 ,i can't be eternally going downstairs again and again1 to stand on the ground floor2 ,i must manage so that they come no more to the house40 ,so one day1 as soon as the chief business manager had retired to rest1 she went to him1 and stood before him in visible shape4 8,who's there80 said he4 8,it's ,i2 the ,fairy who dwells in the turret over the fourth gate40 8,what are you come for80 8,you are not looking after the ,merchant's affairs4 ,paying no thought to his last days1 he takes out all his money1 and makes the mendicant ,gotama full of it4 ,he undertakes no business1 and sets no work on foot4 ,do you speak to the ,merchant so that he may attend to his business2 and make arrangements so that that mendicant ,gotama and his disciples shall no longer come to the place40 ,but the other said to her1 8,o foolish ,fairy6 the ,merchant in spending his money spends it on the religion of the ,buddhas1 which leadeth to salvation4 ,though ,i should be seized by the hair1 and sold for a slave1 ,i will say no such thing4 ,begone with you60 ,another day the ,fairy went to the ,merchant's eldest son1 and persuaded him in the same manner4 ,but he refused her as before4 ,and to the ,merchant himself she did not dare to speak4 ,now by constantly giving gifts1 and doing no business1 the ,merchant's income grew less and less1 and his wealth went to ruin4 ,and as he sank more and more into poverty1 his property1 and his dress1 and his furniture1 and his food were no longer as they had been4 ,he nevertheless still used to give gifts to the ,order2 but he was no longer able to give of the best4 ,one day when he had taken his seat1 after saluting the ,teacher1 he said to him1 8,well1 householder6 are gifts still given at your house80 8,they are still being given1 ,lord10 said he1 8but only a mere trifle of stale second day's porridge40 ,then said the ,master to him1 8,don't let your heart be troubled1 householder1 that you give only what is unpleasant to the taste4 ,for if the heart be only right1 a gift given to ,buddhas1 or ,pacceka ,buddhas1#cci or their disciples1 can never be otherwise than right4 ,and why8 ,through the greatness of the result4 ,for that he who can cleanse his heart can never give unclean gifts is declared in the passage-- ,if only there be a believing heart1 ,there is no such thing as a trifling gift ,to the ,mortal ,one1 ,buddha1 or his disciples4 ,there is no such thing as a trifling service ,to the ,buddhas1 to the ,illustrious ,ones2 ,if you only can see the fruit that may follow1 ,e'en a gift of stale gruel1 dried up1 without salt6 ,and again he said to him1 8,householder6 although the gift you are giving is but poor1 you are giving it to the ,eight ,noble ,beings4#cdj ,now when ,i was ,velma1 and gave away the ,seven ,treasures1 ransacking the whole continent of ,india to find them1 and kept up a great donation1 as if ,i had turned the five great rivers into one great mass of water1 yet ,i attained not even to taking refuge in the ,three ,gems1 or to keeping the ,five ,precepts1 so unfit were they who received the gifts4 ,let not your heart be troubled1 therefore1 because your gifts are trifling40 ,and so saying1 he preached to him the ,velmika ,sutta4 ,now the ,fairy1 who before had not cared to speak to the ,merchant1 thinking1 8,now that this man has come to poverty1 he will listen to what ,i say10 went at midnight to his chamber1 and appeared in visible shape before him4 8,who's there80 said the ,merchant on seeing her4 8',tis ,i1 great ,merchant2 the ,fairy who dwells in the turret over the fourth gate40 8,what are you come for80 8,because ,i wish to give you some advice40 8,speak1 then40 8,o great ,merchant6 you take no thought of your last days4 ,you regard not your sons and daughters4 ,you have squandered much wealth on the religion of ,gotama the mendicant4 ,by spending your money for so long a time1 and by undertaking no fresh business1 you have become poor for the sake of the mendicant ,gotama4 ,even so you are not rid of the mendicant ,gotama4 ,up to this very day the mendicants swarm into your house4 ,what you have lost you can never restore again2 but henceforth neither go yourself to the mendicant ,gotama1 nor allow his disciples to enter your house4 ,turn not back even to behold the mendicant ,gotama1 but attend to your own business1 and to your own merchandize1 and so reestablish the family estates40 ,then said he to her1 8,is this the advice you have to offer me80 8,yes2 this is it40 8,he whose power is ,wisdom has made me immovable by a hundred1 or thousand1 or even a hundred thousand supernatural beings such as you4 ,for my faith is firm and established like the great mountain ,sineru4 ,i have spent my wealth on the ,treasure of the ,religion that leads to ,salvation4 ,what you say is wrong2 it is a blow that is given to the ,religion of the ,buddhas by so wicked a hag as you are1 devoid of affection4 ,it is impossible for me to live in the same house with you4 ,depart quickly from my house1 and begone elsewhere60 ,when she heard the words of the converted1 saintly disciple1 she dared not stay2 and going to the place where she dwelt1 she took her children by the hand1 and went away4 ,but though she went1 she determined1 if she could get no other place of abode1 to obtain the ,merchant's forgiveness1 and return and dwell even there4 ,so she went to the guardian god of the city1 and saluted him1 and stood respectfully before him4 8,what are you come here for80 said he4 8,sir6 ,i have been speaking thoughtlessly to ,antha ,piika2 and he1 enraged with me1 has driven me out from the place where ,i dwelt4 ,take me to him1 and persuade him to forgive me1 and give me back my dwelling-place40 8,what is it you said to him80 8',henceforth give no support to the ,buddha1 or to the ,order of ,mendicants1 and forbid the mendicant ,gotama the entry into your house4' ,this1 ,sir1 is what ,i said40 8,you said wrong4 ,it was a blow aimed at religion4 ,i can't undertake to go with you to the ,merchant60 ,getting no help from him1 she went to the four ,archangels1 the guardians of the world4 ,and when she was refused by them in the same manner1 she went to ,sakka1 the ,king of the ,gods1 and telling him the whole matter1 besought him urgently1 saying1 8,o ,god6 deprived of my dwelling-place1 ,i wander about without a shelter1 leading my children by the hand4 ,let me in your graciousness be given some place where ,i may dwell60 ,and he1 too1 said to her1 8,you have done wrong6 ,you have aimed a blow at the religion of the ,conqueror4 ,it is impossible for me to speak on your behalf to the ,merchant4 ,but ,i can tell you one means by which the ,merchant may pardon you40 8,it is well1 ,o ,god4 ,tell me what that may be60 8,people have had eighteen thousands of thousands of money from the ,merchant on giving him writings4 ,now take the form of his manager1 and without telling anybody1 take those writings1 surround yourself with so many young ogres1 go to their houses with the writings in one hand1 and a receipt in the other1 and stand in the centre of the house and frighten them with your demon power1 and say1 #8,this is the record of your debt4 ,our ,merchant said nothing to you in byegone days2 but now he is fallen into poverty4 ,pay back the moneys which you had from him4' ,thus1 by displaying your demon power1 recover all those thousands of gold1 and pour them into the ,merchant's empty treasury4 ,there was other wealth of his buried in the bank of the river ,aciravat1 which1 when the river-bank was broken1 was washed away to the sea4 ,bring that back by your power1 and pour it into his treasury4 ,in such and such a place1 too1 there is another treasure of the sum of eighteen thousands of thousands1 which has no owner4 ,that too bring1 and pour it into his empty treasury4 ,when you have undergone this punishment of refilling his empty treasury with these fifty-four thousands of thousands1 you may ask the ,merchant to forgive you40 8,very well1 my ,lord60 said she2 and agreed to what he said1 and brought back all the money in the way she was told2 and at midnight entered the ,merchant's bed-chamber1 and stood before him in visible shape4 8,who's there80 said he4 8,it is ,i1 great ,merchant6 the blind and foolish ,fairy who used to dwell in the turret over your fourth gate4 ,in my great and dense stupidity1 and knowing not the merits of the ,buddha1 ,i formerly said something to you2 and that fault ,i beg you to pardon4 ,for according to the word of ,sakka1 the ,king of the ,gods1 ,i have performed the punishment of filling your empty treasury with fifty-four thousands of thousands ,i have brought--the eighteen thousands of thousands owing to you which ,i have recovered1 the eighteen thousands of thousands lost in the sea1 and eighteen thousands of thousands of owner-less money in such and such a place4 ,the money you spent on the monastery at ,jetavana is now all restored4 ,i am in misery so long as ,i am allowed no place to dwell in4 ,keep not in your mind the thing ,i did in my ignorance1 but pardon me1 ,o great ,merchant60 ,when he heard what she said1 ,antha ,piika thought1 8,she is a goddess1 and she says she has undergone her punishment1 and she confesses her sin4 ,the ,master shall consider this1 and make his goodness known4 ,i will take her before the ,supreme ,buddha40 ,and he said to her1 8,dear ,fairy6 if you wish to ask me to pardon you1 ask it in the presence of the ,buddha60 8,very well4 ,i will do so10 said she4 8,take me with you to the ,master60 ,to this he agreed4 ,and when the night was just passing away1 he took her1 very early in the morning1 to the presence of the ,master2 and told him all that she had done4 ,when the ,master heard it1 he said 8,you see1 ,o householder1 how the sinful man looks upon sin as pleasant1 so long as it bears no fruit2 but when its fruit ripens1 then he looks upon it as sin4 ,and so the good man looks upon his goodness as sin so long as it bears no fruit2 but when its fruit ripens1 then he sees its goodness40 ,and so saying1 he uttered the two stanzas in the ,scripture ,verses3 ,the sinner thinks the sin is good1 ,so long as it hath ripened not2 ,but when the sin has ripened1 then ,the sinner sees that it was sin6 ,the good think goodness is but sin1 ,so long as it hath ripened not2 ,but when the good has ripened1 then ,the good man sees that it was good6 ,and at the conclusion of the verses the ,fairy was established in the ,fruit of ,conversion4 ,and she fell at the wheel-marked feet of the ,teacher1 and said1 8,my ,lord6 lustful1 and infidel1 and blind as ,i was1 ,i spake wicked words in my ignorance of your character4 ,grant me thy pardon60 ,then she obtained pardon both from the ,teacher and from the ,merchant4 ,on that occasion ,antha ,piika1 began to extol his own merit in the ,teacher's presence1 saying1 8,my ,lord6 though this ,fairy forbad me to support the ,buddha1 she could not stop me2 and though she forbad me to give gifts1 ,i gave them still4 ,shall not this be counted to my merit1 ,o my ,lord80 ,but the ,teacher said1 8,you1 ,o householder1 are a ,converted person1 and one of the ,elect disciples4 ,your faith is firm1 you have the clear insight of those who are walking in the ,first ,path4 ,it is no wonder that you were not turned back at the bidding of this weak ,fairy4 ,but that formerly the wise who lived at a time when a ,buddha had not appeared1 and when knowledge was not matured1 should still have given gifts1 though ,mra1 the ,lord of the angels of the ,realms of ,lust1 stood in the sky1 and told them to give no gifts2 and showing them a pit full of live coals eighty cubits deep1 called out to them1 #8,if you give the gift1 you shall be burnt in this hell'--that was a wonder60 ,and at the request of ,antha ,piika1 he told the tale4 99 99 99 99 99 ,long ago1 when ,brahma-datta was reigning in ,benres1 the ,bodisat came to life in the family of the ,treasurer of ,benres1 and was brought up in much luxury1 like a prince4 ,and he arrived in due course at years of discretion2 and even when he was but sixteen years old he had gained the mastery over all branches of knowledge4 ,at the death of his father he was appointed to the office of ,treasurer1 and had six ,gift-halls built1--four at the four gates1 and one in the midst of the city1 and one at the entrance to his mansion4 ,and he gave ,gifts1 and kept the ,precepts1 and observed the ,sabbath-days4 ,now one day when pleasant food of all sweet tastes was being taken in for the ,bodisat at breakfast-time1 a ,pacceka ,buddha1 who had risen from a seven days' trance1 saw that the time had come for him to seek for food4 ,and thinking he ought to go that day to the door of the ,benres ,treasurer's house1 he washed his face with water from the ,anotatta lake1 and used a toothpick made from the betel-creeper1 put on his lower robe as he stood on the table-land of ,mount ,manosil1 fastened on his girdle1 robed himself1 took a begging-bowl he created for the purpose1 went through the sky1 and stood at the door of the house just as the breakfast was being taken in to the ,bodisat4 ,as soon as the ,bodisat saw him1 he rose from his seat1 and looked at a servant who was making the preparations4 8,what shall ,i do1 ,sir80 said he4 8,bring the gentleman's bowl10 said his master4 ,that moment ,mra the ,wicked ,one was greatly agitated1 and rose up1 saying1 8,it is seven days since this ,pacceka ,buddha received food4 ,if he gets none to-day1 he will perish4 ,i must destroy this fellow1 and put a stop to the ,treasurer's gift40 ,and he went at once and caused a pit of live coals1 eighty fathoms deep1 to appear in the midst of the house4 ,and it was full of charcoal of ,acacia-wood2 and appeared burning and flaming1 like the great hell of ,avci4 ,and after creating it1 he himself remained in the sky4 ,when the man1 who was coming to fetch the bowl1 saw this1 he was exceeding terrified1 and stopped still4 8,what are you stopping for1 my good man80 asked the ,bodisat4 8,there is a great pit of live coals burning and blazing in the very middle of the house1 ,sir60 said he4 ,and as people came up one after another1 they were each overcome with fear1 and fled hastily away4 ,then thought the ,bodisat1 8,vasavatti ,mra must be exerting himself with the hope of putting an obstacle in the way of my almsgiving4 ,but ,i am not aware that ,i can be shaken by a hundred or even a thousand ,mras4 ,this day ,i will find out whether my power or ,mra's--whether my might or ,mra's--is the greater40 ,and he himself took the dish of rice just as it stood there ready1 and went out1 and stood on the edge of the pit of fire2 and looking up to the sky1 saw ,mra1 and said-- 8,who are you80 8,i am ,mra10 was the reply4 8,is it you who created this pit of fire80 8,certainly1 ,i did it40 8,and what for80 8,simply to put a stop to your almsgiving1 and destroy the life of that ,pacceka ,buddha60 8,and ,i'll allow you to do neither the one nor the other4 ,let us see this day whether your power or mine is the greater60 ,and still standing on the edge of the pit of fire1 he exclaimed-- 8,my ,lord1 the ,pacceka ,buddha6 ,i will not turn back from this pit of coal1 though ,i should fall into it headlong4 ,take now at my hands the food ,i have bestowed1 even the whole of it40 ,and so saying1 he uttered the stanza3 8,far rather will ,i fall into this hell ,head downwards1 and heels upwards1 of my own ,accord1 than do a deed that is unworthy6 ,receive then1 ,master1 at my hands1 this alms60 ,and as he so said1 he held the dish of rice with a firm grasp1 and walked right on into the fiery furnace6 ,and that instant there arose a beautiful large lotus-flower1 up and up1 from the bottom of the depth of the fiery pit1 and received the feet of the ,bodisat4 ,and from it there came up about a peck of pollen1 and fell on the ,great ,being's head1 and covered his whole body with a sprinkling of golden dust4 ,then standing in the midst of the lotus-flower1 he poured the food into the ,pacceka ,buddha's bowl4 ,and he took it1 and gave thanks1 and threw the bowl aloft2 then rose himself into the sky1 in the sight of all the people2 and treading as it were on the clouds whose various shapes formed a bolt across the heavens1 he passed away to the mountain regions of ,himlaya4 ,mra too1 sorrowing over his defeat1 went away to the place where he dwelt4 ,but the ,bodisat1 still standing on the lotus1 preached the ,law to the people in praise of charity and righteousness2 and then returned to his house1 surrounded by the multitude4 ,and he gave gifts1 and did other good works his life long1 and then passed away according to his deeds4 99 99 99 99 99 ,the ,teacher then concluded this discourse in illustration of his words1 8,this is no wonder1 ,o householder1 that you1 having the insight of those who are walking in the ,first ,path1 should now have been unmoved by the ,fairy2 but what was done by the wise in former times1 that was the wonder40 ,and he established the connexion1 and summed up the ,jtaka1 by saying1 8,there the then ,pacceka ,buddha died1 and on his death no new being was formed to inherit his ,karma2 but he who gave alms to the ,pacceka ,buddha1 standing on the lotus after defeating the ,tempter1 was ,i myself40 ,,end ,,of ,,the ,,story ,,of ,,the ,,fiery ,,furnace4#cda ,,end ,,of ,,book ,i4 ,,chapter ,,iv4 ,,index4 ,the names mentioned in the ,tables following the ,introduction are not included in this ,index1 as the ,table in which any name should occur can easily be found from the ,table of ,contents4 ,the names of the ,jtakas as far as published in ,mr4 ,fausbll's text are included in this ,index1 the reference being to the number of the story2 all the other references are to the pages in this volume4 ,in ,pli pronounce vowels as in ,italian1 consonants as in ,english 7except c ch1 n ny1 ng71 and place the accent on the long syllable4 ,this is a rough rule for practical use4 ,details and qualifications may be seen in my manual ',buddhism1' pp4 #a1 #b4 ,abbhantara ,jtaka ,no4 #bha ,abhidhamma1 lxiv1 #ajf ,abhiha ,jtaka ,no4 #bg ,abhisambuddha-gth1 lxxvi diccupahna ,jtaka ,no4 #age sop1 vii1 xi1 xxxi-xxxv ,afghanistan1 xliii ,age1 virtue of reverence to1 #caj1 #cbj ,aggika ,jtaka ,no4 #abi jaa ,jtaka ,no4 #bd ,ajita1 ,brhman and ,bodisat1 #ci ,aklarvi ,jtaka ,no4 #aai ,akata ,jtaka ,no4 #ij ra ,klma1 #aaa1 #hi ,alna-citta ,jtaka ,no4 #aef ,amarvat1 a city1 #bc ,amba ,jtaka ,no4 #abd ,anabhirati ,jtakas ,nos4 #fe1 #ahe ,antha-piika1 #acj1 #cbf-ccj ,aabht ,jtaka ,no4 #fb ,andhapura1 a city1 #aec ,angels open the gate for ,gotama1 #hc2 the four guardian 7,loka pla71 #aaj1 #ib2 foolishly doubt regarding the ,buddha1 #ij1 #aje ,anoma1 a river1 #he ,antelope1 the greedy1 #bab ,antelope1 the wily1 #bcg ,anpiya1 a grove1 #hg ,anussika ,jtaka ,no4 #aae ,apadna1 lxxiv ,apaaka ,jtaka ,no4 #a ,arabian ,nights1 xlii ,arabian story-books1 xxix1 xxx ,araka ,jtaka ,no4 #afi ,arahats1 outward signs of1 #hg2 unconsciousness1 a supposed condition of1 #ij2 indifferent to worldly things1 #abj rma-dsa ,jtaka ,nos4 #df1 #bfh ,archery1 #gf ,arindama1 ,king and ,bodisat1 #fi ,asadisa ,jtaka ,no4 #ahg ,asampadna ,jtaka ,no4 #aca ,asakheyya1 an on1 #aje ,asakiya ,jtaka ,no4 #gf ,astamanta ,jtaka ,no4 #fa ,asatarpa ,jtaka ,no4 #ajj ,asi-lakkhana ,jtaka ,no4 #abf ,asitbhu ,jtaka4 ,no4 #bcd ,ass in the ,lion's ,skin1 v ,assaji1 the fifth convert1 #aac1 #aah ,assaka ,jtaka ,no4 #bjg ,astrology1 #afh1 #ahe ,astronomy1 #aej ,atideva1 ,brhman and ,bodisat1 #ci ,atta-vatthu ,birth ,story1 lxxiv ,atthadassin1 a monk in ,ceylon1 #a2 see ,buddha1 ,no4 #ag ,atthassa-dvra ,jtaka ,no4 #hd ,atula1 ,nga-1 ,king and ,bodisat1 #ch1 #dh ,avadnas1 see ,apadna ,babbu ,jtaka ,no4 #acg ,babrius1 the ,greek fabulist1 xxxiii ,bhiya ,jtaka ,no4 #ajh ,baka ,jtaka ,no4 #ch ,bandhana-mokkha ,jtaka ,no4 #abj ,bandhangra ,jtaka ,no4 #bja ,baptism1 #ga ,bark1 clothes of1 #h ,barlaam and ,josaphat1 xxxvi-xli ,baronius1 martyrologist1 xxxix ,beal1 the ,rev4 ,s41 quoted1 #aaa ,begging for food1 #abe ,bells1 #ia1 #aaa ,benares muslin1 #hf ,benfey1 ,professor1 see ,pancha ,tantra ,berachia1 author of a ,hebrew storybook1 #bgg ,betting1 #bfg1 #bfh ,bhaddasla ,jtaka1 #ahf ,bhaddiya the third convert1 #aac ,bhaddiya the happy-minded1 #aij ,bhadra-ghaa ,jtaka ,no4 #bia ,bhalluka1 a merchant1 #aaj ,bharhut sculptures1 lix1 #aic1 #bcc ,bharu ,jtaka ,no4 #bac ,bhavas1 the three1 #ha ,bherivda ,jtaka ,no4 #ei ,bhmasena ,jtaka ,no4 #hj ,bhojjnya ,jtaka ,no4 #bc ,bhoja1 a ,brhman1 #gb ,bhoja horses1 #bde ,bidpai1 the ,bactrian fabulist1 xliv1 lxxi ,bigandet1 #aaa ,big-red1 name of an ox1 #bge ,bira ,jtaka ,no4 #abh ,bimbisra1 king of ,rjagaha1 #aad ,bird-catching1 #bif ,birds and the burning tree1 #cjh ,birds1 see ,quail1 ,partridge1 etc4 ,blackie1 the old woman's bull1 #bga ,bodisat ,josaphat1 xxxvii ,bodisats1 #ec ,body1 contempt of the1 #bjj ,bowl1 the ,buddha's begging-1 #hg1 #ic1 #id1 #aaj ,brhma subservient to ,gotama1 #ff1 #ib1 #ig1 #ajb ,brhman and goat1 #bff ,brhman and his bet1 #bfg1 #bfh ,brhmans1 good men are the true1 #bfj ,brhmans and ,buddhists1 xxviii ,brass1 ornaments and water-pots of1 #aed1 #e1 #f ,buddha4 a4 ,former ,buddhas1 #eb #a-c4 ,tahakara ,medhakara ,saranakara1 #eb #d4 ,dpakara1 #h-ca1 #abf #e4 ,kondaa1 #ca1 #cb1 #cc1 #abf #f4 ,magala1 #cd #g4 ,sumana1 #ch #h4 ,revata1 #ci #i4 ,sobhita1 #ci #aj4 ,anomadassin1 #dj #aa4 ,paduma1 #da #ab4 ,nrada1 #da #ac4 ,padumuttara1 #db #ad4 ,sumedha1 #dc #ae4 ,sujta1 #dc #af4 ,piyadassin1 #dd #ag4 ,atthadassin1 #de #ah4 ,dhammadassin1 #df #ai4 ,siddhattha1 #df #bj4 ,tissa1 #dg #ba4 ,phussa1 #dg #bb4 ,vipassin1 #dh #bc4 ,sikhin1 #di #bd4 ,vessabh1 #di #be4 ,kakusandha1 #ej #bf4 ,kogamana1 #ea #bg4 ,kassapa1 #hf1 #ea b4 ,gotama the ,buddha1 life of1 #fj-acj2 date of death of1 lvi ,buddhadeva1 a monk in ,ceylon1 #b ,buddhaghosa1 lxiii-lxv ,buddhamitta1 a monk in ,ceylon1 #b ,buddhavasa1 liv1 lvi1 #c-ed1 #bi ,bull who lost a bet1 #bff ,bull who earned wages1 #bga ,candbha ,jtaka ,no4 #ace ,canda-kinnara ,jtaka ,no4 #abh ,canonization1 xxxviii ,caravans1 ,jtakas ,nos4 #a and #b ,cariy ,piaka1 liii ,caste1 #fa ,catumaa ,jtaka ,no4 #ahg ,channa1 #ha-hg ,charity1 power of1 #aja ,city cheats and country fools1 #caf ,council of the ,disciples 7,svaka-sannipta71 #aai ,crab1 the1 with the famous grip1 #cai ,crane1 the cruel1 outwitted1 #cag ,crane1 the good1 and the live fish1 #bhh ,credulity1 sin of1 #hj ,crocodiles in a drop of water1 #cji ,crow and fox1 viii ,crow and jackal1 xii ,crows and owls1 feud between1 #bia ,cucumbers1 the golden1 #bhh ,cullaka-sehi ,jtaka ,no4 #d ,cup1 the wishing1 xxi ,dabba1 the ,mallian1 #agb ,daddara ,jtaka ,no4 #agb ,dadhi-vhana ,jtaka ,no4 #ahf ,dgaba of the ,diadem1 #hf2 of ,kanthaka's ,staying1 #hd2 of the ,steadfast ,gaze1 #ajf2 of the ,jewelled ,cloister1 #ajf2 of the ,hair-relics1 #aaj ,dancing women1 #ha ,davids1 the ,rev4 ,t4 ,w41 xl ,dead1 feast in honour of1 #bbf ,deer1 loses his herd by foolishness 7,jtaka ,no4 #aa71 #aie2 saves his herd by self-sacrifice 7,jtaka ,no4 #ab71 #bje2 who would not learn1 #bai2 the cunning1 #bba ,deer forest1 the1 near ,benares1 #aaa ,delusion1 one of the three great sins1 #hj1 #afd ,demons1 red-eyed1 and bold1 and shadowless1 #adc ,demon of water1 #aha1 #bcc ,dennys1 ,dr41 #8,folklore of ,china1' xlv ,desert demons1 see ,jtaka ,no4 #a ,devadaha1 a village1 #fe ,devadatta1 #aef1 #aid1 #beg ,deva-dhamma ,jtaka ,no4 #f ,dhaja1 a ,brhman1 #gb ,dhammadhaja ,jtaka ,no4 #bbj ,dhammaka1 a mountain1 #g ,dhammapada1 see ,piaka ,dhammapada ,commentary1 #abc ,dhammapla ,jtaka1 #abf1 #abi ,dhanaplaka1 #hh ,dgha ,nikya1 repeaters of1 #gh ,diptychs in the early ,christian church1 xxxviii ,divyvadna quoted1 #ahe ,dog and elephant1 #bfc ,dog who turned preacher1 #bdj ,double miracle 7by the ,buddha71 #aje1 #abc1 #afd2 7by ,little ,roadling71 #afe ,dubbaca ,jtaka ,no4 #aaf ,dubbala-kaha ,jtaka ,no4 #aje ,duddada ,jtaka ,no4 #ahj ,dummedha ,jtaka ,nos4 #ej1 #abb ,durjana ,jtaka ,no4 #fd ,dta ,jtaka ,no4 #bfj ,earthquakes1 miraculous1 #cc1 #eh1 #aah ,east1 facing towards the1 #fg1 #if ,eclipse1 #bec ,ekapada ,jtaka ,no4 #bch ,ekapaa ,jtaka ,no4 #adi ,elephant1 ,mra's mystic1 #ig1 #ii1 #aja ,elephant's feet1 of gold1 #ahb ,elephant1 the gentle1 #bei-bfb ,elephant and dog1 #bfc ,elephant1 monkey1 and partridge1 #cab ,emetic1 #bdc ,erasmus quoted1 vii ,evil communications1 etc41 xxi1 #beg-bfb ,evil to be overcome with good1 xxv1 xxviii ,execution by elephants1 #bha ,fairy1 story about a1 #baf ,fetish worship1 xxi ,fiery furnace1 story of the1 #caf ,fire-god conquered by a quail1 #cjd ,fire restrained in presence of the ,buddha1 #cjc ,fire worshippers1 #aad1 #aae ,fire1 origin of jungle-1 #cjh ,fish and his wife 7,no4 #cd71 #bii ,fish choose the ,leviathan as their king1 #bia ,fish and the good crane1 #bhh ,fish and the cruel crane1 #cag ,flying1 accomplishment of ,arahats1 #abb ,flying of ,pacceka ,buddhas1 #cce2 by means of a gem1 xix ,fowler and the quails1 #bif-bih ,fox and crow1 xiii ,gagga ,jtaka ,no4 #aee ,gahapati ,jtaka ,no4 #aii ,gmai-canda ,jtaka ,no4 #beg ,gageyya ,jtaka ,no4 #bje ,garahita ,jtaka ,no4 #bai ,gay-ssa hill near ,rjagaha1 #aad1 #beg ,gesta ,romanorum1 xlvi ,ghatsana ,jtaka ,no4 #acc ,ghaikra1 an archangel1 #hf1 #ic ,gift-halls1 #ccd ,gifts1 trifling1 of great value1 #cbi ,gijjha ,jtaka ,no4 #afd ,gilchrist1 ,j41 translator of sop1 xxxv ,giridanta ,jtaka ,no4 #ahd ,girly-face1 an elephant so called1 #bei ,goat and ,brhman1 #bbf ,godha ,jtaka ,nos4 #ach1 #ada ,gods1 ,brhman and ,buddhist1 #ahj-ahd ,godpole's sop in ,sanskrit1 xxxv ,gold of ,ophir1 xlvii ,gold1 buried1 #cbc1 #cbf ,gold dishes1 #aef ,golden ,hill1 #fc1 #ga ,goldsmith1 #bea ,goose1 the ,golden1 ix1 #bib1 #bid ,gotama1 name of the ,buddha1 #aab ,greediness1 story against1 #bad-bah ,greek and ,buddhist fables1 xliii ,gua ,jtaka ,no4 #aeg ,gudhya1 poet1 lxxiii ,ghapna ,jtaka ,no4 #bbg ,guttila ,jtaka ,no4 #bdc ,hair1 unkempt1 a sign of holiness1 #fi2 the ,buddha's1 #hf2 ,dgaba of the ,hair-relic1 #aaj ,halo from the ,buddha's person1 #aad1 #abe1 #ace ,hasas1 ix1 #bib ,hardy1 #aaa ,haritamta ,jtaka ,no4 #bci ,hawkers1 #aec-aeg ,heaven1 war in1 #bhd2 the glories of1 shown to a sinner1 #bhh ,hell becomes filled with light1 #ajc ,hire of boats1 #aee2 carriages1 #agj ,hitopadesa1 lxxii ,horse1 see ,sindh1 ,bhoja2 the mythic horse1 #hb-hg2 horse-dealers1 #agd2 stories of the noble1 #bdd-bej2 story of the proud1 #bea ,house1 figuratively of the individual1 #ajd ,hungarian tales1 xlii ,hunters1 stories against1 #bch ,hunting1 evils of1 #bjf ,hymn of triumph1 the ,buddha's1 #ajc-aje ,illsa ,jtaka ,no4 #gh ,inda-samna-gotta ,jtaka ,no4 #afa ,individuality1 #ajd ,indra1 #he ,inherited qualities1 liv1 lxxxv1 #bea ,isipatana1 suburb of ,benares1 #ia ,jackal and crow1 xii ,jli1 a prince1 #aje ,jambu-khdaka ,jtaka ,no4 #bid ,janaka ,jtaka ,no4 #eb ,janapada ,kaly1 #abh ,jarudapna ,jtaka ,no4 #bef ,jasmine1 the ,arabian1 #hb ,jtaka ,ml 7in ,sanskrit71 liv ,jtaka ,commentary1 the old one1 #hb ,jtaveda the god of fire1 #cje ,jaila1 a ,bodisat1 #fb ,jerome quoted1 vii ,jetavana1 a monastery1 gift of1 #acj ,jews and ,moslems1 xxx ,jewish translators1 xxxi ,jhna-sodhana ,jtaka ,no4 #acd ,john1 ,st41 of ,damascus1 xxxvi1 xl ,jotipla1 ,brhman and ,bodisat1 #ea ,jungle-fire stopping before the ,buddha1 #cjc ,kacchapa ,jtaka4 ,nos4 #agh1 #bae1 #bgc ,kacchapa ,jtaka1 ,no4 #bae1 translated1 ix ,kka ,jtaka ,nos4 #adj1 #adf ,kakaaka ,jtaka ,no4 #agj ,kakkara ,jtaka ,no4 #bji ,kakkaa ,jtaka ,no4 #bfg ,ka ,devala1 #fi ,ka ,ngarja1 #id1 #ig ,ka ,udayin1 #abj ,kakai ,jtaka ,nos4 #hc1 #aib ,klma1 #hi1 #aaa ,kalauka ,jtaka ,no4 #abg ,kalya-muhi ,jtaka ,no4 #agf ,kalyna-dhamma ,jtaka ,no4 #aga ,kalilag and ,damnag literature1 xxxix ,kalpa-lasting miracle1 #bce ,kmanta ,jtaka ,no4 #bbh ,kmanta-vilpa ,jtaka ,no4 #big ,kammahna1 #abg ,kacanakkhandha ,jtaka ,no4 #ef ,kandagalaka ,jtaka ,no4 #baj ,kaina ,jtaka ,no4 #ac ,kaha ,jtaka ,no4 #bi ,kah ,jin1 a princess1 #aje ,kanthaka1 the mythic horse1 #hb-hg ,kanthaka ,nivattana ,cetiya1 #hd ,kapi ,jtaka ,no4 #bej ,kapota ,jtaka ,no4 #db ,karma1 instances of action of1 #afa1 #afd ,ksva ,jtaka ,no4 #bba ,kassapa of ,uruvela1 the sixty-second convert1 #aad ,kassapa ,brhman and ,bodisat1 #dd ,kassapa ,buddha1 see ,buddha ,kassapa ,kumra1 the ,elder1 #aii1 #bjd ,kassapa ,mah ,narada1 #aae ,kahaka ,jtaka ,no4 #abe ,kath-sarit-,sgara1 lxxii1 #afh ,kya-vicchinda ,jtaka ,no4 #bic ,kei-sla ,jtaka ,no4 #ajb ,kesa-dhtu-vasa1 #aaa ,khadiragra ,jtaka ,no4 #dj ,khaahala ,jtaka1 #aij ,khandhavatta ,jtaka ,no4 #bjc ,khanti-vaana ,jtaka ,no4 #bbe ,khara-dhika1 a demon1 #cc ,khardiy ,jtaka ,no4 #af ,kharassara ,jtaka ,no4 #gi ,khema1 king and ,bodisat1 #ej ,khurappa ,jtaka ,no4 #bfe ,kimpakka ,jtaka ,no4 #he ,kingdom of ,righteousness1 #aab ,kings chosen by the animals1 #bib ,kings1 a lesson for1 xxii ,kisukopama ,jtaka ,no4 #bdh ,kinnara ,jtaka1 #abh ,kis ,gotom1 #gi1 #hj ,komya-putta ,jtaka ,no4 #bii ,kondanya1 a ,brhman1 #gb1 #gc2 becomes the first disciple1 #aab ,kosala1 a country near ,benares1 xxiii ,kosiya ,jtaka ,nos4 #acj1 #bbf ,kshemendra1 ,kashmirian poet1 lxxiii ,kuddla ,jtaka ,no4 #gj ,kuhaka ,jtaka ,no4 #hi ,kukkura ,jtaka ,no4 #bb ,kulvaka ,jtaka ,no4 #ca ,kumbhla ,jtaka ,no4 #bbd ,kunla ,jtaka1 #bie ,kuaka-pva ,jtaka ,no4 #aji ,kusani ,jtaka ,no4 #aba ,kurudhamma ,jtaka ,no4 #bgf ,kuruga-miga ,jtaka ,nos4 #ba1 #bjf ,ka-vija ,jtaka ,no4 #bah ,lbha-garaha ,jtaka ,no4 #bhg ,la ,fontaine's fables1 vii1 xi1 xlii ,lakkhaa1 a ,brhman1 #gb ,lakkhaa ,jtaka ,no4 #aa ,lalita ,vistara1 #ajd1 #hg ,lamp1 the wonderful1 xxi ,lahivanuyyna 7grove of reeds71 #aaf ,leviathan1 king of the fish1 #bib ,life like living in a house on fire1 #ha ,lion of the vermilion plain1 #aa ,lion as ,bodisat1 #dj ,lion1 the ,buddha walks like a1 #ic ,lion1 the ,buddha mighty in voice as a1 #ace ,lion and tiger1 #bad ,lion chosen king of the beasts1 #bib ,litta ,jtaka ,no4 #ia ,little-red1 name of an ox1 #bge ,lola ,jtaka ,no4 #bgd ,lomahasa ,jtaka ,no4 #id ,losaka ,jtaka ,no4 #da ,lotus stalks1 edible1 #adj1 #adc ,love1 the dart of1 #bab ,lumbini grove1 where the ,buddha was born1 #ff ,macala1 a village in ,magadha1 #bgi ,maccha ,jtaka ,nos4 #cd1 #ge1 #baf ,macchudna ,jtaka ,no4 #bhh ,madd1 queen1 #aje ,magadha1 land of1 #aie ,magha1 a ,brhman1 #bgi ,mah-bharata quoted1 xxvii1 #ahe ,mah ,my1 mother of the ,buddha1 #fa and foll4 ,mah-nma1 the fourth convert1 #aac ,mahpadna1 #gg ,mah-panda ,jtaka ,no4 #bfd ,mah-pigala ,jtaka ,no4 #bdj ,mah-sra ,jtaka ,no4 #ib ,mah-slava ,jtaka ,no4 #ea ,mah-sudassana ,jtaka ,no4 #ie ,mah-supina ,jtaka ,no4 #gg ,mah ,vasa quoted1 #aaa1 #bfd ,mahil-mukha ,jtaka ,no4 #bf ,mahissa1 ,prince1 #ahj ,mahissaka1 race of1 #b ,mahisa ,jtaka ,no4 #bgh ,mahosadha ,jtaka1 xiv ,majjhima ,desa1 the ,buddhist ,holy ,land1 #aaj ,makasa ,jtaka ,no4 #dd ,makh ,deva ,jtaka ,no4 #i ,makkaa ,jtaka ,nos4 #agc1 #agd ,mluta ,jtaka ,no4 #ag ,mallika1 king of ,kosala1 xxiii ,mandhtu ,jtaka ,no4 #beh ,magala1 ascetic and ,bodisat1 #df ,magala ,jtaka ,no4 #hg ,majerika1 palace of the ,nga king1 #ig ,mai-cora ,jtaka ,no4 #aid ,mai-cora-kaha ,jtaka ,no4 #bec ,mai-skara ,jtaka ,no4 #bhe ,mantin1 a ,brhman1 #gb ,mra1 the ,buddhist ,satan1 tempts ,gotama with sovereignty1 #hd2 conflict between the ,buddha and1 #if-aja2 the daughters of1 #ajf-ajh2 as tempter1 #cce ,marriage feast1 #bgf ,marriage custom1 choice by the woman1 #bhi-bib ,marks on a child's body signs of its future1 #gj1 #gb1 #abe ,martyrologies1 xxxix ,mataka-bhatta ,jtaka ,no4 #ah ,mtali1 ,sakka's charioteer1 #bhf ,migadya1 a deer forest near ,benares1 #aaa ,milk1 legend of #8working in and in1' #ia ,milky ,way1 the1 #ace ,mirage1 #ada ,mittacinti ,jtaka ,no4 #aad ,mittmitta ,jtaka ,no4 #aig ,mittavinda ,jtaka ,nos4 #hb1 #ajd1 #cfi1 #dci ,moggallna1 the chief disciple1 #aah ,monastery1 gift of1 #aah1 #acj-acb ,monk1 the eight things allowed to a1 #hg ,monkey1 partridge1 and elephant1 #cab ,monkeys and demon1 #bcb ,moon ,prince1 #ahj ,mora ,jtaka ,no4 #aei ,mucalinda1 the king of the cobras1 #aji ,mudulakkhana ,jtaka ,no4 #ff ,mudupi ,jtaka ,no4 #bfb ,mla-pariyya ,jtaka ,no4 #bde ,muika ,jtaka ,no4 #cj ,muslin of ,benres1 #cf ,myth1 tale of the ,golden ,goose a true1 #bid ,nacca ,jtaka ,no4 #cb ,ngas1 mystic snakes1 #he1 #hh1 #id2 king of1 sings the ,bodisat's praise1 #ig ,nakkhatta ,jtaka ,no4 #di ,nakula ,jtaka ,no4 #afe ,nalakapna1 a village and lake1 #bcc ,nlaka1 #gj ,nalapna ,jtaka ,no4 #bj ,nmasiddhi ,jtaka ,no4 #ig ,nnacchanda ,jtaka ,no4 #bhi ,nanda ,jtaka ,no4 #ci ,nanda1 the ,buddha's half brother1 #abh ,nandi-visla ,jtaka ,no4 #bh ,nandiya ,jtaka ,no4 #bbb ,nagalsa ,jtaka ,no4 #abc ,naguha ,jtaka ,no4 #add ,nrada ,kassapa1 #bge ,nrada ,kassapa ,jtaka 7the ,mah71 #aae ,nautch girls1 #ha ,nerajara1 a river near ,uruvela1 #id ,nigrodha tree1 #ia-ic ,nigrodha-miga ,jtaka ,no4 #ab ,nimi ,jtaka1 #aha ,nipta1 division of the ,jtaka ,book1 lxxix ,nirvna1 #hj1 #ajd1 #aje1 #ajf1 #acg1 #bjd ,numbers1 sacred or lucky1 #ga1 #gd ,nun1 leave of relatives required to become a1 #aii2 charge against a1 #bjb1 #bjc2 attains ,nirvana1 #bjd ,offerings1 uselessness of1 #aae ,old woman and her black bull1 #bgc ,old woman and her golden cucumbers1 #bhh ,omens1 the thirty-two good1 #fd1 #fh1 #ajc2 the four1 #gc1 #gh ,ophir1 probably in ,india1 xlvi2 gold of1 xlvii ,overland route in ancient times1 xlvii ,owls and the crows1 #bia ,ox who envied the pig1 #bge ,pabbajj ,sutta1 #hb ,pabbata king and ,bodisat1 #ej ,pabbatupatthara ,jtaka ,no4 #aie ,paccuppanna-vatthu ,introductory ,story1 lxxiv ,pada-gata-sannaya1 lxxvii ,padajali ,jtaka ,no4 #bdg ,paduma ,jtaka ,nos4 #aic1 #bfa ,pahlavi1 ancient ,persian1 xxix ,palyi ,jtaka ,nos4 #bbi1 #bcj ,palmyra fruits1 single seeded1 #id ,palobhana ,jtaka ,no4 #bfc ,panda ,jtaka ,no4 #bfd ,pacvudha ,jtaka ,no4 #ee ,pacagaru ,jtaka ,no4 #acb ,pancha ,tantra1 vii1 xi1 xxix1 lxx ,paava1 a rock near ,rjagaha1 #hh ,paika ,jtaka ,no4 #ajc ,prmits1 the ,ten ,perfections1 #ah and foll41 #ed and foll4 ,paricchtaka flowers 7of heaven71 #he ,parosahassa ,jtaka ,no4 #ii ,parosata ,jtaka ,no4 #aja ,partridge1 monkey1 and elephant1 #cab ,peacock1 the dancing ,no4 #cb ,penance not the way to wisdom1 #ia ,petrus de ,natalibus1 martyrologist1 xxxix ,phdrus1 the ,latin fabulist1 xxxiii ,phala ,jtaka ,no4 #ed ,piety1 name of a woman1 #bhb ,pig and ox1 #bgf ,piakas quoted or referred to3-- ,apadna1 lxxiv ,pabbajj ,sutta1 #hi ,mah-padhna ,sutta1 #gg1 #hi ,smaa-phala ,sutta1 #g ,dhammapada1 xxvii1 #aji1 #acg1 #aeh1 #agh1 #ahe1 #aig1 #aii1 #bji1 #bci1 #bec ,jtaka1 see separate titles4 ,sutta ,nipta1 #ahe ,culla ,vagga1 lii1 #cad1 #aic1 #agg1 #aij ,sayutta ,nikya1 xiii1 lii ,aguttara ,nikya1 lxii ,abhidhamma1 lxiv1 #ajf ,cariy ,piaka1 liii ,buddhavasa1 liv1 lxvi ,mah ,vagga1 #fa ,vammka ,sutta1 #bjd ,ratthapla ,sutta1 #bab ,sudinna ,sutta1 #bab ,prjika1 #bab ,mah ,samaya ,sutta1 #acf ,planudes1 author of sop1 xxxii ,plato quoted1 vi ,pleasing1 name of a woman1 #bhb ,ploughing festival1 #gd1 #ge ,pua-nad ,jtaka ,no4 #bad ,puapti ,jtaka ,no4 #ec ,pu1 slave girl of ,sujt1 #ib ,puppharatta ,jtaka ,no4 #adg ,pua-bhatta ,jtaka ,no4 #bbc ,pua-dsaka ,jtaka ,no4 #bhj ,quail1 the ,holy ,no4 #ce ,quails1 ,sad ,quarrel of the ,no4 #cc ,rdh ,jtaka ,nos4 #ade1 #aih ,rhu1 head without a body1 #bec ,rhula1 ,gotama's son1 #gi1 #hb1 #abh1 #bba ,rjagaha1 #hg ,rjyatana-tree1 #aji ,rjovda ,jtaka ,no4 #aea ,rma1 a ,brhman1 #gb2 father of ,buddha's teacher ,uddaka1 #hi ,ramma1 a city1 #i1 #bf1 #bg ,rammavati1 a city1 #ca ,rangoon1 #aaa ,rays of light stream from a ,buddha1 #cc ,ready-made clothes not to be trusted1 #cae ,renunciation1 the ,great1 #ha-hd1 #ahf2 garb of1 #hg2 power of1 #ajj ,repeaters of the ,scriptures 7,bhn4ak71 #gh ,rest-houses for travellers1 #bhb ,roadling1 story of ,great ,roadling and ,little ,roadling1 #aeh-afe ,robbers' talk1 effect of1 #bei-bfa ,rohi ,jtaka ,no4 #de ,romaka ,jtaka ,no4 #bgg ,rucira ,jtaka ,no4 #bge ,ruhaka ,jtaka ,no4 #aia ,rukkha-dhamma ,jtaka ,no4 #gd ,sabbadha ,jtaka ,no4 #bda ,saccakiriy1 solemn appeal made in truth1 #bce1 #bda ,saccakira ,jtaka ,no4 #gc ,sacrifices1 folly of1 #bbf-bca ,sdhu-sla ,jtaka ,no4 #bjj ,sahajt1 or ,connatal ,ones1 #fh ,sketa ,jtaka ,nos4 #fh1 #bcg ,sakka as ,bodisat1 #df2 his character in ,buddhist tales1 xvii2 places the ,buddha's hair in a dgaba in heaven1 #hf2 serves the ,buddha1 #ff1 #ib1 #ajb1 #aji1 #aaf1 #aag2 legend of his throne feeling hot1 #aaf2 former birth of the present1 #bgi2 the ,bodisat born as1 #bhd2 tempts a mortal1 #bhh2 his presents1 xvii ,sakua ,jtaka ,no4 #cf ,sakuagghi ,jtaka ,no4 #afh ,skyas1 the1 #abc ,slaka ,jtaka ,no4 #bdi ,slitta ,jtaka ,no4 #ajg ,slka ,jtaka ,nos4 #cj1 #bhf ,smaa-phala ,sutta quoted1 #g ,sampatti1 #hi ,samiddhi ,jtaka ,no4 #afg ,sammappathna1 #hi ,sammodamna ,jtaka ,no4 #cc ,samuddha ,jtaka ,no4 #bie ,sanchi ,tope1 sculptures at1 lix ,sagmvacara ,jtaka ,no4 #ahb ,sanjaya1 a gardener so called1 #bag ,sajiva ,jtaka ,no4 #aej ,sakappa ,jtaka ,no4 #bea ,sakha-dhamana ,jtaka ,no4 #fj ,savara ,jtaka ,no4 #ahf ,santhava ,jtaka ,no4 #afb ,sap of life1 curious legend concerning1 #ij1 #ib ,srambha ,jtaka ,no4 #hh ,sriputta1 the chief disciple1 #aah1 #abi1 #aid1 #bea1 #caf1 #cbb ,satadhamma ,jtaka ,no4 #agi ,satapatta ,jtaka ,no4 #bgi ',sausages1' #bgf ,svatthi1 #acj ,seal-ring1 as pledge1 #agj ,seggu ,jtaka ,no4 #bag ,senni1 a landowner1 father of ,sujt1 #ia ,seriva1 a country1 and a trader1 #aec ,serivija ,jtaka ,no4 #c ,seven allied kings1 #bdf-bdi ,seyya ,jtaka ,no4 #bhb ,shadow1 men without1 are demons1 #adc ,shakespeare1 vii1 xlii ,shield of virtue1 #ih ,siddhattha1 name of the ,buddha1 #gc1 #hi1 #if1 #aje ,sigla ,jtaka ,nos4 #aac1 #adb1 #adh1 #aeb1 #aeg ,signs1 the thirty-two bodily1 of a ,great ,being1 #gj1 #gb1 #ia ,sha-camma ,jtaka1 ,no4 #ahi1 translated1 v ,shakohuka ,jtaka ,no4 #ahh ,slnisasa ,jtaka ,no4 #aij ,slava-nga ,jtaka ,no4 #gb ,slavmasana ,jtaka ,nos4 #hf1 #bij1 #ccj1 #cfb ,simpson1 ,w41 xliii ,sinbad the ,sailor1 xli ,sindh horses1 #gf1 #gh ,sindhava ,jtaka ,nos4 #bed1 #bff ,singi gold1 #aag ,sinhalese version of the ,birth ,stories1 xiii ,sirens in ,buddhist stories1 xiv ,siri ,jtaka ,no4 #bhd ,six1 the1 #caj ,slave on the buried gold1 #cbb ,slaves addressed as #8uncle1' #cbc1 #cai ,slavonic tales1 xlii ,snakes1 see ,nga and ,mucalinda ,solomon's ,judgment1 xiv1 xliv-xlvii ,somadatta ,jtaka ,no4 #baa ,somadeva1 lxii ,sotthiya1 a merchant1 #acb ,sotthiya1 the grass-cutter1 #ie ,soul1 sermon on1 #aac ,spell1 how righteousness was the ,bodisat's1 #bha ,spring1 beauties of1 #aba ,st4 ,barlaam1 xxxix ,st4 ,john of ,damascus1 xxxvi ,st4 ,josaphat1 xxxix ,stag and roe1 #baa-bac ,strainer used by monks1 #bgh ,struggle1 the ,great1 against sin1 #hi1 #ia ,suhanu ,jtaka ,no4 #aeh ,suka ,jtaka ,no4 #bee ,skara ,jtaka ,no4 #aec ,sudassana 7,belle ,vue7 monastery1 #i2 city1 #db ,sudassana1 ,sujta-,buddha's chief disciple1 #dc2 king and ,bodisat1 #di ,sudatta1 a ,brhman1 #gb ,suddodhana1 the husband of the ,buddha's mother1 #fa1 #fe and foll41 #ij1 #aai1 #abf ,sujt ,jtaka ,no4 #bfi ,sujta1 a ,bodisat1 #df ,sujt1 legend of her offering to the ,buddha1 #ia-id ,sumedha1 the ,bodisat in the time of ,dpakara1 xliii1 #b-bh ,sunakha ,jtaka ,no4 #bdb ,susumra ,jtaka ,no4 #bjh ,sun ,prince1 #ahj ,supaas1 winged creatures1 #bhg1 #bhe1 #he1 #hh ,supatta ,jtaka ,no4 #bib ,surpna ,jtaka ,no4 #ha ,suruci ,jtaka1 lxxx ,suruci1 a ,brhman1 #cd ,susima ascetic and ,bodisat1 #de ,susma ,jtaka ,no4 #afc ,suvaa-hasa ,jtaka ,no4 #acf ,suyma1 a ,brhman1 #gb2 an archangel1 #fg ,tailor1 the crafty monk who was a1 #cae ,takka ,jtaka ,no4 #fc ,takkasil ,taxila1 a university town1 xxii ,taula-ni ,jtaka ,no4 #e ,tapassu1 a merchant1 #aaj ,tvatisa heaven1 #hf1 #hg ,tayodhamma ,jtaka ,no4 #eh ,telapatta ,jtaka ,no4 #if ,telavha river1 #aec ,telovada ,jtaka ,no4 #bdf ,thoughtful1 name of a woman1 #beb ,tiger1 #bad ,tilamuhi ,jtaka ,no4 #beb ,tin1 #aed ,tinduka ,jtaka ,no4 #agg ,tirtavaccha ,jtaka ,no4 #bei ,tissa1 an ,elder so named1 #bad-baf ,titans war against the gods1 #bhe ,tittha ,jtaka ,no4 #be ,tittira ,jtaka ,nos4 #cg1 #aag ,tortoise1 of gold1 #acc2 the talkative1 viii ,trade customs3-- ,caravans1 ,jtakas ,nos4 #a1 #b ,hawkers1 ,jtaka ,no4 #c ,close of contract by deposit of seal-ring1 #agj ,kings fix their own prices1 #agd-f ,dodges of a ready-made clothier1 #cae ,business manager1 #cag ,loans on bond1 #cbf1 #cca ,receipts on payment1 #cca ,transmigration of souls1 lxxv ,treasure trove1 #ccb ,treasurer of ,benres1 #ccd ,trees pay homage to ,mah ,my1 #ff2 to the ,buddha1 #ge1 #ajb ,tree-god1 the ,buddha mistaken for a1 #ic2 prayer to1 #ia ,tree of ,wisdom 7,bo- or ,bodhi-tree71 #ie ,tree-god1 or genius1 or fairy1 the ,bodisat as1 #bab1 #bch1 #bcj1 #cag ,truth-act1 curious belief of1 #bce ,ubhatobhaha ,jtaka ,no4 #aci ,ucchaga ,jtaka ,no4 #fg ,ucchiha-bhatta ,jtaka ,no4 #bab ,udacani ,jtaka ,no4 #ajf ,udapna-dsa ,jtaka ,no4 #bga ,udyin 7,ka71 #abj1 #aba ,udyin the ,simpleton1 #agb1 #agc ,uddaka1 the ,buddha's teacher1 #hi1 #aaa ,udumbara ,jtaka ,no4 #bih ,ugga1 a merchant1 #acc ,ukkala1 ,orissa1 #aaj ,ulka ,jtaka ,no4 #bgj ,ummagga ,jtaka1 lxxx ,uphana ,jtaka ,no4 #bca ,upaka1 a ,hindu mendicant1 #aab ,upasha ,jtaka ,no4 #aff ,upasampad-kammavc quoted1 #afa ,uppala-va1 #bbj1 #bbc ,uraga ,jtaka ,no4 #aed ,uruvela1 #gc1 #hi1 #ia ,uttara1 ,brhman and ,bodisat1 #dc ,vacchanakha ,jtaka ,no4 #bce ,vaddhaki-skara ,jtaka ,no4 #bhc ,vaka ,jtaka ,no4 #cjj ,valhakassa ,jtaka ,no4 #aif ,vlodaka ,jtaka ,no4 #ahc ,vanarinda ,jtaka ,no4 #eg ,vaabhumi 7,place of ,praise71 #aaf ,vaupatha ,jtaka ,no4 #b ,vappa1 the second convert1 #aac ,varaa ,jtaka ,no4 #ga ,varro quoted1 vii ,vrui ,jtaka ,no4 #dg ,vtamiga ,jtaka ,no4 #ad ,vaaka ,jtaka ,nos4 #ce1 #aah ,vedabbha ,jtaka ,no4 #dh ,vedas1 the three1 #d1 #ga ,veuka ,jtaka ,no4 #dd ,veuvana 7the ,bambu-grove71 #aah ,veri ,jtaka ,no4 #ajc ,verses in the ,jtakas1 lxxviii ,vesli1 ,council of1 lvi ,vessantara ,jtaka1 #cc1 #aja1 #abd ,vessavana1 king of the goblins1 #aha ,vetla-panca-visat1 lxxiii ,vijayuttara1 ,sakka's trumpet1 #ig ,vijitav1 ,bodisat1 #dg ,vikaaka ,jtaka ,no4 #bcc ,vtha ,jtaka ,no4 #bcb ,vinlaka ,jtaka ,no4 #afj ,vraka ,jtaka ,no4 #bjd ,virocana ,jtaka ,no4 #adc ,virtues1 the ,ten ,cardinal1 #ae-ah1 #ed-eh1 #ajg ,visavanta ,jtaka ,no4 #fi ,vissakamma1 #gh ,visssabhojana ,jtaka ,no4 #ic ,vticcha ,jtaka ,no4 #bdd ,vow1 folly of offerings given under a1 #bcj ,vihat-kath1 lxxiii ,vyaggha ,jtaka ,no4 #bgb ,water of presentation1 #aca1 #afe ,water goblin1 #ahj-ahd ,well-born1 name of a woman1 #bhb ,wessantara1 ,buddha's birth as1 referred to1 #aja1 #abd ,wheel1 the sacred1 #aad ,wind1 story about1 #bbd ,winged creatures1 see ,supaas ,women1 #ahj1 #bjd1 n42 none in the ,brahma heaven1 #bhb ,yakkhas1 xiv1 #ie ,yakshas see ,yakkhas ,yakshi1 see ,yakkhas ,yasa1 the sixth convert1 #aac ,yasodhar1 #abg ,yojana 7seven miles71 #hg ,,hertford3 ,,printed ,,by ,,stephen ,,austin ,,and ,,sons4 ,,by ,,the ,,same ,,author4 #a4 ,,three ,,inscriptions ,,of ,,par,,krama ,,bahu ,,the ,,great1 ,,from ,,pulastipura1 ,,ceylon4 #as4 #f;d4 #b4 ,,two ,,old ,,sinhalese ,,inscriptions4 ,text1 ,translation1 and ,notes4 #as4 #f;d4 #c4 ,s,,giri1 ,,the #8,,lion ,,rock' ,,near ,,pulastipura1 ,,ceylon2 ,,and ,,the ,,thirty-,,ninth ,,chapter ,,of ,,the ,,mahava,,sa4 #as4 #f;d4 ,,tr,,bner ,,co4 #d4 ,,buddhism2 ,,being ,a ,,sketch ,,of ,,the ,,life ,,and ,,teachings ,,of ,,gotama ,,the ,,buddha4 #bs4 #f;d4 ,,society ,,for ,,promoting ,,christian ,,knowledge4 ,in the ,press4 #e4 ,,selections ,,from ,,the ,,sutta ,,pitaka4 ,translated from the ,pli4 ,with ,introduction and ,notes4 ,in ,preparation4 #f4 ,,the ,,vinaya ,,pitaka4 ,vols4 ,i4 and ,,ii4 ,translated from the ,pli by ,h4 ,,oldenberg and ,t4 ,w4 ,,rhys ,,davids4 ,,clarendon ,,press 7,in the ,series a ,translations from the ,sacred ,books of the ,east1 edited by ,professor ,max ,mller47 ,,tr,,bner',s ,,oriental ,,series4 ,,messrs4 ,,tr,,bner ,,co4 beg to call attention to their ,,oriental ,,series1 in which will be collected1 as far as possible1 all extant information and research upon the ,history1 ,religions1 ,languages1 ,literature1 c41 of ,ancient ,india1 ,china1 and the ,east in general4 ,the ,,oriental ,,series will be on a comprehensive design1 and no labour or expense will be spared to render the undertaking worthy of its subject4 ,messrs4 ,,tr,,bner ,,co4 have already secured the services of eminent ,eastern students and writers2 and while the labour proposed must necessarily prove vast1 they intend to accomplish it by working with many able hands over the whole field1 under careful and well-organised ,editorship4 ,,the ,,following ,,works ,,are ,,now ,,ready3-- ,second ,edition1 post #hvo1 cloth1 pp4 xvi4--#dbg1 price #afs4 ,,essays ,,on ,,the ,,sacred ,,language1 ,,writings1 ,,and ,,religion ,,of ,,the ,,parsis4 ,,by ,,martin ,,haug1 ,,ph4,d41 ,late of the ,universities of ,tbingen1 ,gttingen1 and ,bonn2 ,superintendent of ,sanskrit ,studies1 and ,professor of ,sanskrit in the ,poona ,college2 ,honorary ,member of the ,bombay ,branch ,royal ,asiatic ,society1 c4 ,,edited ,,by ,,dr4 ,e4 ,w4 ,,west4 ,i4 ,history of the ,researches into the ,sacred ,writings and ,religion of the ,parsis1 from the ,earliest ,times down to the ,present4 ,,ii4 ,languages of the ,parsi ,scriptures4 ,,iii4 ,the ,zend-,avesta1 or the ,scripture of the ,parsis4 ,,iv4 ,the ,zoroastrian ,religion1 as to its ,origin and ,development4 ,the ,author of these ,essays intended1 after his return from ,india1 to expand them into a comprehensive work on the ,zoroastrian religion2 but this design1 postponed from time to time1 was finally frustrated by his untimely death4 ,that he was not spared to publish all his varied knowledge on this subject must remain for ever a matter of regret to the student of ,iranian antiquities4 ,in other hands1 the changes that could be introduced into this ,second ,edition were obviously limited to such additions and alterations as the lapse of time and the progress of ,zoroastrian studies have rendered necessary4 ,in the ,first ,essay1 the history of the ,european researches has been extended to the present time2 but for the sake of brevity several writings have been passed over unnoticed1 among the more valuable of which those of ,professor ,hbschmann may be specially mentioned4 ,some account has also been given of the progress of ,zoroastrian studies among the ,parsis themselves4 ,in the ,second ,essay1 additional information has been given about the ,pahlavi language and literature2 but the technical portion of the ,avesta ,grammar has been reserved for separate publication1 being better adapted for students than for the general reader4 ,some additions have been made to the ,third ,essay1 with the view of bringing together1 from other sources1 all the author's translations from the ,avesta1 except those portions of the ,gthas which he did not include in the ,first ,edition1 and which it would be hazardous for an ,editor to revise4 ,further details have also been given regarding the contents of the ,nasks4 ,several additional translations having been found among the author's papers1 too late for insertion in the ,third ,essay1 have been added in an ,appendix1 after careful revision1 together with his notes descriptive of the mode of performing a few of the ,zoroastrian ceremonies4 ,the ,author's principal object in publishing these ,essays originally1 was to present in a readable form all the materials for judging impartially of the scriptures and religion of the ,parsis4 ,the same object has been kept in view while preparing this ,second ,edition1 giving a large quantity of such materials1 collected from a variety of sources1 which may now be left to the reader's impartial judgment4 ,the value of this ,second ,edition is greatly enhanced by the addition of many posthumous papers1 discovered by the ,editor1 ,dr4 ,e4 ,west1 at ,munich4 ,they consist of further translations from the ,zend and ,pahlavi of the ,zend-,avesta1 and also of numerous detailed notes descriptive of some of the ,parsi ceremonies4 ,post #hvo1 cloth1 pp4 viii4-#agf1 price #gs4 #f;d4 ,,texts ,,from ,,the ,,buddhist ,,canon ,,commonly ,,known ,,as 8,,dhammapada40 ,with ,accompanying ,narratives4 ,translated from the ,chinese by ,s4 ,,beal1 ,b4,a41 ,professor of ,chinese1 ,university ,college1 ,london4 ,among the great body of books comprising the ,chinese ,buddhist ,canon1 presented by the ,japanese ,government to the ,library of the ,india ,office1 ,mr4 ,beal discovered a work bearing the title of 8,law ,verses1 or ,scriptural ,texts10 which on examination was seen to resemble the ,pali version of ,dhammapada in many particulars4 ,it was further discovered that the original recension of the ,pali ,text found its way into ,china in the ,third ,century 7,a4,d471 where the work of translation was finished1 and afterwards thirteen additional sections added4 ,the ,dhammapada1 as hitherto known by the ,pali ,text ,edition1 as edited by ,fausbll1 by ,max ,mller's ,english1 and ,albrecht ,weber's ,german translations1 consists only of twenty-six chapters or sections1 whilst the ,chinese version1 or rather recension1 as now translated by ,mr4 ,beal1 consists of thirty-nine sections4 ,the students of ,pali who possess ,fausbll's ,text1 or either of the above-named translations1 will therefore needs want ,mr4 ,beal's ,english rendering of the ,chinese version2 the thirteen above-named additional sections not being accessible to them in any other form2 for1 even if they understand ,chinese1 the ,chinese original would be unobtainable by them4 8,mr4 ,beal1 by making it accessible in an ,english dress1 has added to the great services he has already rendered to the comparative study of religious history40--,academy4 8,valuable as exhibiting the doctrine of the ,buddhists in its purest1 least adulterated1 form1 it brings the modern reader face to face with that simple creed and rule of conduct which won its way over the minds of myriads1 and which is now nominally professed by #ade millions1 who have overlaid its austere simplicity with innumerable ceremonies1 forgotten its maxims1 perverted its teaching1 and so inverted its leading principle that a religion whose founder denied a ,god1 now worships that founder as a god himself40--,scotsman4 ,post #hvo1 cloth1 pp4 xxiii4-#cfj1 price #ahs4 ,,the ,,history ,,of ,,indian ,,literature4 ,,by ,,albrecht ,,weber4 ,translated from the ,second ,german ,edition by ,,john ,,mann1 ,m4,a41 and ,,th,,odor ,,zachariae1 ,ph4,d41 with the sanction of the ,author4 ,dr4 ,b,,hler1 ,inspector of ,schools in ,india1 writes3--8,i am extremely glad to learn that you are about to publish an ,english translation of ,professor ,a4 ,weber's #8,history of ,indian ,literature4' ,when ,i was ,professor of ,oriental ,languages in ,elphinstone ,college1 ,i frequently felt the want of such a work to which ,i could refer the students4 ,i trust that the work which you are now publishing will become a class-book in all the ,indian colleges1 as it is the first and only scientific one which deals with the whole field of ,vedic1 ,sanskrit1 and ,prakrit literature40 ,professor ,,cowell1 of ,cambridge1 writes3--8,the ,english translation of ,professor ,a4 ,weber's #8,history of ,indian ,literature' will be of the greatest use to those who wish to take a comprehensive survey of all that the ,hindoo mind has achieved4 ,it will be especially useful to the students in our ,indian colleges and universities4 ,i used to long for such a book when ,i was teaching in ,calcutta4 ,hindu students are intensely interested in the history of ,sanskrit literature1 and this volume will supply them with all they want on the subject4 ,i hope it will be made a text-book wherever ,sanskrit and ,english are taught40 ,professor ,,whitney1 ,yale ,college1 ,newhaven1 ,conn41 ,u4,s4,a41 writes3--8,i am the more interested in your enterprise of the publication of ,weber's ,sanskrit ,literature in an ,english version1 as ,i was one of the class to whom the work was originally given in the form of academic lectures4 ,at their first appearance they were by far the most learned and able treatment of their subject2 and with their recent additions they still maintain decidedly the same rank4 ,wherever the language1 and institutions1 and history of ,india are studied1 they must be used and referred to as authority40 ,post #hvo1 cloth1 pp4 xii4-#aih1 accompanied by ,two ,language ,maps1 price #abs4 ,a ,,sketch ,,of ,,the ,,modern ,,languages ,,of ,,the ,,east ,,indies4 ,,by ,,robert ,n4 ,,cust4 ,the ,author has attempted to fill up a vacuum1 the inconvenience of which pressed itself on his notice4 ,much had been written about the languages of the ,east ,indies1 but the extent of our present knowledge had not even been brought to a focus4 ,information on particular subjects was only to be obtained or looked for by consulting a specialist1 and then hunting down the numbers of a serial or the chapters of a volume not always to be found4 ,it occurred to him that it might be of use to others to publish in an arranged form the notes which he had collected for his own edification4 ,thus the work has grown upon him4 8,the book before us is then valuable contribution to philological science4 ,it passes under review a vast number of languages1 and it gives1 or professes to give1 in every case the sum and substance of the opinions and judgments of the best-informed writers40--,saturday ,review4 ,second ,corrected ,edition1 post #hvo1 pp4 xii4-#aaf1 cloth1 price #es4 ,,the ,,birth ,,of ,,the ,,war-,,god4 ,a ,poem4 ,,by ,,kalidasa4 ,translated from the ,sanskrit into ,english ,verse by ,,ralph ,t4 ,h4 ,,griffith1 ,m4,a4 8,mr4 ,griffith's very spirited rendering of the ,kumrasambhava1 first published twenty-six years ago1 is well known to most who are at all interested in ,indian literature or enjoy the tenderness of feeling and rich creative imagination of its author40--,indian ,antiquary4 8,we are very glad to welcome a second edition of ,professor ,griffith's admirable translation of the well-known ,sanskrit poem1 the ,kumrasambhava4 ,few translations deserve a second edition better40--,athenum4 ,post #hvo1 cloth1 pp4 #dcb1 price #afs4 ,a ,,classical ,,dictionary ,,of ,,hindu ,,mythology ,,and ,,religion1 ,,geography1 ,,history1 ,,and ,,literature4 ,,by ,,john ,,dowson1 ,m4,r4,a4,s41 ,late ,professor of ,hindustani1 ,staff ,college4 ,in this work an endeavour has been made to supply the long-felt want of a ,hindu ,classical ,dictionary4 ,the late ,professor ,wilson projected such a work1 and forty years ago announced his intention of preparing it for the ,oriental ,translation ,fund1 but he never accomplished his design4 ,the main portion of this work consists of mythology1 but religion is bound up with mythology1 and in many points the two are quite inseparable4 ,of history1 in the true sense1 ,sanskrit possesses nothing1 or next to nothing1 but what little has been discovered here finds its place4 ,the chief geographical names of the old writers also have received notice1 and their localities and identifications are described so far as present knowledge extends4 ,lastly1 short descriptions have been given of the most frequently mentioned ,sanskrit books1 but only of such books as are likely to be found named in the works of ,english writers4 ,this work will be a book of reference for all concerned in the government of the ,hindus1 but it will be more especially useful to young ,civil ,servants and to masters and students in the universities1 colleges1 and schools in ,india4 8,it is no slight gain when such subjects are treated fairly and fully in a moderate space2 and we need only add that the few wants which we may hope to see supplied in new editions detract but little from the general excellence of ,mr4 ,dowson's work40--,saturday ,review4 ,post #hvo1 with ,view of ,mecca1 pp4 cxii4-#agb1 cloth1 price #is4 ,,selections ,,from ,,the ,,koran4 ,,by ,,edward ,,william ,,lane1 ,hon4 ,doctor of ,literature1 ,leyden2 ,correspondent of the ,institute of ,france2 ,hon4 ,member of the ,german ,oriental ,society1 the ,royal ,asiatic ,society1 c42 ,translator of 8,the ,thousand and ,one ,nights20 ,author of an 8,arabic-,english ,lexicon10 c4 ,a ,new ,edition1 ,revised and ,enlarged1 with an ,introduction by ,,stanley ,,lane ,,poole4 ,,extract ,,from ,,preface4 ,there has always been a wish to know something about the sacred book of the ,mohammadans1 and it was with the design of satisfying this wish1 whilst avoiding the weariness and the disgust which a complete perusal of the ,koran must produce1 that ,mr4 ,lane arranged the 8,selections0 which were published in #ahdc4444 ,it has proved of considerable service to students of ,arabic1 who have found it the most accurate rendering in existence of a large part of the ,koran2 and even native ,muslims of ,india1 ignorant of ,arabic1 have used ,lane's 8,selections0 as their ,bible4 8,mr4 ,poole is both a generous and a learned biographer4444 ,mr4 ,poole tells us the facts 444 so far as it is possible for industry and criticism to ascertain them1 and for literary skill to present them in a condensed and readable form40--,englishman1 ,calcutta4 ,post #hvo1 pp4 xliv4-#cgf1 cloth1 price #ads4 ,,metrical ,,translations ,,from ,,sanskrit ,,writers4 ,with an ,introduction1 many ,prose ,versions1 and ,parallel ,passages from ,classical ,authors4 ,,by ,j4 ,,muir1 ,c4,i4,e41 ,d4,c4,l41 ,,ll4,d41 ,ph4,d4 ,the present embraces the contents of the little work entitled 8,religious and ,moral ,sentiments1 metrically rendered from ,sanskrit ,writers10 c41 published by ,messrs4 ,,williams ,,norgate in #ahge1 together with ,three collections of ,versified ,translations subsequently printed1 but not published1 and a reprint of the metrical pieces contained in ,volumes ,,ii4 and ,v4 of the author's 8,original ,sanskrit ,texts10 c4 4444 8,a volume which may be taken as a fair illustration alike of the religious and moral sentiments1 and at the legendary lore of the best ,sanskrit writers40--,edinburgh ,daily ,review4 ,post #hvo1 pp4 vi4-#cfh1 cloth1 price #ads4 ,,modern ,,india ,,and ,,the ,,indians1 ,,being ,a ,,series ,,of ,,impressions1 ,,notes1 ,,and ,,essays4 ,,by ,,monier ,,williams1 ,d4,c4,l41 ,hon4 ,,ll4,d4 of the ,university of ,calcutta1 ,hon4 ,member of the ,bombay ,asiatic ,society1 ,boden ,professor of ,sanskrit in the ,university of ,oxford4 ,third ,edition1 revised and augmented by considerable ,additions1 with ,illustrations and a ,map4 ,this edition will be found a great improvement on those that preceded it4 ,the author has taken care to avail himself of all such criticisms on particular passages in the previous editions as appeared to him to be just1 and he has enlarged the work by more than a hundred pages of additional matter4 ,the chapter on the 8,villages and ,rural ,population of ,india10 and several other sections of the work1 are quite new4 8,in this volume we have the thoughtful impressions of a thoughtful man on some of the most important questions connected with our ,indian ,empire4444 ,an enlightened observant man1 travelling among an enlightened observant people1 ,professor ,monier ,williams has brought before the public in a pleasant form more of the manners and customs of the ,queen's ,indian subjects than we ever remember to have seen in any one work4 ,he not only deserves the thanks of every ,englishman for this able contribution to the study of ,modern ,india--a subject with which we should be specially familiar--but he deserves the thanks of every ,indian1 ,parsee or ,hindu1 ,buddhist and ,moslem1 for his clear exposition of their manners1 their creeds1 and their necessities40--,times4 ,in ,two ,volumes1 post #hvo1 pp4 viii4-#djh and viii4-#cdh1 cloth1 price #bhs4 ,,miscellaneous ,,essays ,,relating ,,to ,,indian ,,subjects4 ,,by ,,brian ,,houghton ,,hodgson1 ,,esq41 ,f4,r4,s41 ,late of the ,bengal ,civil ,service2 ,corresponding ,member of the ,institute2 ,chevalier of the ,legion of ,honour2 ,honorary ,member of the ,german ,oriental ,society and the ,socit ,asiatique2 ,member of the ,asiatic ,societies of ,calcutta and ,london2 of the ,ethnological and ,zoological ,societies of ,london2 and late ,british ,minister at the ,court of ,nepal4 ,,contents ,,of ,,vol4 ,i4 ,,section ,i4--,on the ,kocch1 ,bd1 and ,dhiml ,tribes4--,part ,i4 ,vocabulary--,part ,,ii4 ,grammar4--,part ,,iii4 ,their ,origin1 ,location1 ,numbers1 ,creed1 ,customs1 ,character1 and ,condition1 with a ,general ,description of the ,climate they dwell in4--,appendix4 ,,section ,,ii4--,on ,himalayan ,ethnology4--,i4 ,comparative ,vocabulary of the ,languages of the ,broken ,tribes of ,npl4--,,ii4 ,vocabulary of the ,dialects of the ,kiranti ,language4--,,iii4 ,grammatical ,analysis of the ,vyu ,language4 ,the ,vyu ,grammar4--,,iv4 ,analysis of the ,bhing ,dialect of the ,kiranti ,language4 ,the ,bhing ,grammar4--,v4 ,on the ,vyu or ,hyu ,tribe of the ,central ,himalya4--,,vi4 ,on the ,kiranti ,tribe of the ,central ,himalya4 ,,contents ,,of ,,vol4 ,,ii4 ,,section ,,iii4--,on the ,aborigines of ,north-,eastern ,india4 ,comparative ,vocabulary of the ,tibetan1 ,bd1 and ,gr ,tongues4 ,,section ,,iv4--,aborigines of the ,north-,eastern ,frontier4 ,,section ,v4--,aborigines of the ,eastern ,frontier4 ,,section ,,vi4--,the ,indo-,chinese ,borderers1 and their connection with the ,himalayans and ,tibetans4 ,comparative ,vocabulary of ,indo-,chinese ,borderers in ,arakan4 ,comparative ,vocabulary of ,indo-,chinese ,borderers in ,tenasserim4 ,,section ,,vii4--,the ,mongolian ,affinities of the ,caucasians4--,comparison and ,analysis of ,caucasian and ,mongolian ,words4 ,,section ,,viii4--,physical ,type of ,tibetans4 ,,section ,,ix4--,the ,aborigines of ,central ,india4--,comparative ,vocabulary of the ,aboriginal ,languages of ,central ,india4--,aborigines of the ,eastern ,ghats4--,vocabulary of some of the ,dialects of the ,hill and ,wandering ,tribes in the ,northern ,sircars4--,aborigines of the ,nilgiris1 with ,remarks on their ,affinities4--,supplement to the ,nilgirian ,vocabularies4--,the ,aborigines of ,southern ,india and ,ceylon4 ,,section ,x4--,route of ,nepalese ,mission to ,pekin1 with ,remarks on the ,water-,shed and ,plateau of ,tibet4 ,,section ,,xi4--,route from ,kthmnd1 the ,capital of ,nepl1 to ,darjeeling in ,sikim4--,memorandum relative to the ,seven ,cosis of ,nepl4 ,,section ,,xii4--,some ,accounts of the systems of ,law and ,police as recognised in the ,state of ,nepl4 ,,section ,,xiii4--,the ,native ,method of making the ,paper denominated ,hindustan1 ,nplese4 ,,section ,,xiv4--,pre-eminence of the ,vernaculars2 or1 the ,anglicists ,answered3 ,being ,letters on the ,education of the ,people of ,india4 ,third ,edition1 ,two ,vols41 post4 #hvo1 pp4 viii4-#bfh and viii4-#cbf1 cloth1 price #bas4 ,,the ,,life ,,or ,,legend ,,of ,,gaudama1 ,,the ,,buddha ,,of ,,the ,,burmese4 ,with ,annotations4 ,the ,ways to ,neibban1 and ,notice on the ,phongyies or ,burmese ,monks4 ,,by ,,the ,,right ,,rev4 ,p4 ,,bigandet1 ,bishop of ,ramatha1 ,vicar ,apostolic of ,ava and ,pegu4 ,post #hvo1 pp4 xxiv4-#dbj1 cloth1 price #ahs4 ,,chinese ,,buddhism4 ,a ,,volume ,,of ,,sketches1 ,,historical ,,and ,,critical4 ,,by ,j4 ,,edkins1 ,d4,d41 ,author of 8,china's ,place in ,philology10 8,religion in ,china10 c41 c4 ,post #hvo1 pp4 #dif1 cloth1 price #ahs4 ,,linguistic ,,and ,,oriental ,,essays4 ,,written ,,from ,,the ,,year #ahdf ,,to #ahgh4 ,,by ,,robert ,,needham ,,cust1 ,late ,member of ,her ,majesty's ,indian ,civil ,service2 ,hon4 ,secretary to the ,royal ,asiatic ,society2 and ,author of 8,the ,modern ,languages of the ,east ,indies40 ,second ,edition1 post #hvo1 pp4 xxvi4-#bdd1 cloth1 price #ajs4 #f;d4 ,,the ,,gulistan2 ,,or1 ,,rose ,,garden ,,of ,,shekh ,,mushliu',d-,,din ,,sadi ,,of ,,shiraz4 ,translated for the ,first ,time into ,prose and ,verse1 with an ,introductory ,preface1 and a ,life of the ,author1 from the ,atish ,kadah1 ,,by ,,edward ,b4 ,,eastwick1 ,c4,b41 ,m4,a41 ,f4,r4,s41 ,m4,r4,a4,s41 ,of ,merton ,college1 ,oxford1 c4 ,post #hvo1 pp4 civ4-#cdh1 cloth1 price #ahs4 ,,buddhist ,,birth ,,stories2 or1 ,jtaka ,tales4 ,the ,oldest ,collection of ,folk-lore ,extant3 ,,being ,,the ,j,,takatthava,,an1 ,for the first time ,edited in the ,original ,pli4 ,,by ,v4 ,,fausb,,ll4 ,and ,translated by ,t4 ,w4 ,,rhys ,,davids4 ,translation4 ,volume ,i4 ,post #hvo1 pp4 xxviii4--#cfb1 cloth1 price #ads4 ,a ,,talmudic ,,miscellany2 ,,or1 ,a ,,thousand ,,and ,,one ,,extracts ,,from ,,the ,,talmud1 ,,the ,,midrashim1 ,,and ,,the ,,kabbalah4 ,compiled and ,translated by ,,paul ,,isaac ,,hershon1 ,author of 8,genesis ,according to the ,talmud10 c4 ,with ,notes and ,copious ,indexes4 ,post #hvo1 cloth1 price #fs4 ,,the ,,classical ,,poetry ,,of ,,the ,,japanese4 ,,by ,,basil ,,hall ,,chamberlain1 ,author of 8,yeigo ,hekaku ,shira40 ,,nearly ,,ready3-- ,post #hvo1 cloth4 ,,the ,,history ,,of ,,esarhaddon 7,son of ,sennacherib71 ,,king ,,of ,,assyria1 ,b4,c4 #fha-ffh4 ,translated from the ,cuneiform ,inscriptions upon ,cylinders and ,tablets in the ,british ,museum ,collection2 together with a ,grammatical ,analysis of each ,word1 ,explanations of the ,ideographs by ,extracts from the ,bi-,lingual ,syllabaries1 and ,list of ,eponyms1 c4 ,,by ,,ernest ,a4 ,,budge1 ,m4,r4,a4,s4 ,assyrian ,exhibitioner1 ,christ's ,college1 ,cambridge1 ,member of the ,society of ,biblical ,archology4 ,,the ,,following ,,works ,,are ,,in ,,preparation3-- ,post #hvo4 ,,the ,,six ,,jewels ,,of ,,the ,,law4 ,with ,pali ,texts and ,english ,translation4 ,,by ,r4 ,,morris1 ,,ll4,d4 ,in ,two ,volumes1 post #hvo1 cloth4 ,,buddhist ,,records ,,of ,,the ,,western ,,world1 ,,being ,,the ,,si-,,yu-,,ki ,,by ,,hyen ,,thsang4 ,translated from the ,original ,chinese1 with ,introduction1 ,index1 c4 ,,by ,,samuel ,,beal1 ,trinity ,college1 ,cambridge2 ,professor of ,chinese1 ,university ,college1 ,london4 ,post #hvo1 cloth4 ,,the ,,poems ,,of ,,hafiz ,,of ,,shiraz4 ,translated from the ,persian into ,english ,verse ,,by ,e4 ,h4 ,,palmer1 ,m4,a41 ,professor of ,arabic in the ,university of ,cambridge4 ,in ,two ,volumes1 post #hvo1 cloth4 ,,oriental ,,religions ,,in ,,their ,,relation ,,to ,,universal ,,religion4 ,,by ,,samuel ,,johnson4 ,second ,section--,,china4 ,post #hvo1 cloth4 ,,indian ,,tales ,,from ,,tibetan ,,sources4 ,translated from the ,tibetan into ,german1 with ,introductions1 by ,,anton ,,schiefner1 of the ,imperial ,academy of ,st4 ,petersburg4 ,rendered into ,english1 with ,notes1 by ,w4 ,r4 ,s4 ,,ralston4 ,post #hvo1 cloth4 ,,the ,,religions ,,of ,,india4 ,,by ,a4 ,,barth4 ,translated from the ,french with the authority and assistance of the ,author4 ,,london3 ,,tr,,bner ,,co41 #eg ,,and #ei ,,ludgate ,,hill4 ,,footnotes3 #a ,james's #8sop's ,fables' 7,london1 ,murray1 #aheb71 p4 #aaa2 ,la ,fontaine1 ,book v4 ,no4 #ba2 sop 7in ,greek text1 ed4 ,furia1 #ada1 #bfb2 ed4 ,cori1 #aac72 ,babrius 7,lewis1 vol4 ii4 p4 #dc74 #b ,benfey's ,pancha ,tantra1 ,book iv41 ,no4 #g1 in the note on which1 at vol4 i4 p4 #dfb1 he refers to ,halm1 p4 #ccc2 ,robert1 in the #8,fables indites du ,moyen ,age'1 i4 p4 #cfj2 and the ,turkish ,tt-nmah 7,rosen1 vol4 ii4 p4 #adi74 ,in ,india it is found also in the ,northern ,buddhist ,collection called ,kath ,sarit ,sgra1 by ,somadeva2 and in ,hitopadesa 7iii4 #b1 ,max ,mller1 p4 #aaj74 #c ,kratylos1 #daa 7ed4 ,tauchnitz1 ii4 #bge74 #d ,lucian1 ,piscator1 #cb4 #e ,vol4 ii4 ,no4 #ia4 #f #8,adagia1' under #8,asinus apud ,cumanos4' #g ,act ii4 scene #a2 and again1 ,act iii4 scene #a4 #h ,de ,sacy1 #8,notes et ,extraits1' x4 #a1 #bdg4 #i ,loc4 cit4 p4 #dfc4 #aj ,pancha ,tantra1 v4 #g4 ,prof4 ,weber 7,indische ,studien1 iii4 #ceb7 compares ,phdrus 7,dressler1 ,app4 vi4 #b7 and ,erasmus's #8,adagia' under #8,asinus ad ,lyrum4' ,see also ,tt-nmah 7,rosen ii4 #bah72 and ,i would add ,varro1 in ,aulus ,gellius1 iii4 #af2 and ,jerome1 ,ep4 #bg1 #8,ad ,marcellam4' #aa ,pronounced hangsa1 often rendered swan1 a favourite bird in ,indian tales1 and constantly represented in ,buddhist carvings4 ,it is the original ,golden ,goose4 ,see below1 p4 #bid1 and ,jtaka ,no4 #acf4 #ab ,there is an old story of a ,fellow of ,magdalen ,college1 ,oxford1 who inherited a family living4 ,he went in great trouble to ,dr4 ,routh1 the ,head of his ,college1 saying that he doubted whether he could hold1 at the same time1 the ,living and the ,fellowship4 8,you can hold anything10 was the reply1 8if you can only hold your tongue40 ,and he held all three4 #ac ,in the ,vinla ,jtaka 7,no4 #afj7 they similarly carry a crow to the ,himlaya mountains4 #ad ,paca ,tantra1 vol4 i4 p4 #ac1 where ,professor ,benfey 7i4 #bci-bda7 traces also the later versions in different languages4 ,he mentions ,wolff's ,german translation of the ,kalilah and ,dimnah1 vol4 i4 p4 #ia2 ,knatchbull's ,english version1 p4 #adf2 ,simeon ,seth's ,greek version1 p4 #bh2 ,john of ,capua's ,directorium ,human ,vit1 ,d4 #e b42 the ,german translation of this last 7,ulm1 #adhc71 ,f4 viii4 #f2 the ,spanish translation1 xix a42 ,firenzuola1 #fe2 ,doni1 #ic2 ,anvr i ,suhaili1 p4 #aei2 ,le ,livre des ,lumires 7#affd1 #hvo471 #abd2 ,le ,cabinet des ,fes1 xvii4 #cji4 ,see also ,contes et ,fables ,indiennes de ,bidpai et de ,lokman1 ii4 #aab2 ,la ,fontaine1 x4 #c1 where the ducks fly to ,america 7672 and ,bickell's #8,kalilag und ,dimnag1' p4 #bd4 ,in ,india it is found in ,somadeva1 and in the ,hitopadesa1 iv4 #b 7,max ,mller1 p4 #abe74 ,see also ,julien1 i4 #ga4 #ae ,this version is found in ,babrius 7,lewis1 i4 #abb72 ,phdrus1 ii4 #g and vii4 #ad 7,orelli1 #ee1 #abh72 and in the sopan collections 7,fur4 #aic2 ,cori1 #fa7 and in ,abstemius1 #ajh4 #af ,dubois1 p4 #aji4 #ag ,see ,la ,fontaine1 ,book i4 ,no4 #b1 and the current collections of sop's ,fables 7e4g4 ,james's edition1 p4 #acf74 ,it should be added that the ,jambu-khdaka-sayutta in the ,sayutta ,nikya has nothing to do with our fable4 ,the ,jambu-eater of that story is an ascetic1 who lives on ,jambus1 and is converted by a discussion on ,nirvna4 #ah ,the ,sihalese text will be found in the #8,sidat ,sagarwa1' p4 clxxvii4 #ai ,literally #8the great medicine4' ,the ,bodisat of that time received this name because he was born with a powerful drug in his hand1--an omen of the cleverness in device by which1 when he grew up1 he delivered people from their misfortunes4 ,compare my #8,buddhism1' p4 #ahg4 #bj ,the ,yakshas1 products of witchcraft and cannibalism1 are beings of magical power1 who feed on human flesh4 ,the male ,yaksha occupies in ,buddhist stories a position similar to that of the wicked genius in the ,arabian ,nights2 the female ,yakshi1 who occurs more frequently1 usually plays the part of siren4 #ba ,not quite the same as ,jupiter4 ,sakka is a very harmless and gentle kind of a god1 not a jealous god1 nor given to lasciviousness or spite4 ,neither is he immortal3 he dies from time to time2 and1 if he has behaved well1 is reborn under happy conditions4 ,meanwhile somebody else1 usually one of the sons of men who has deserved it1 succeeds1 for a hundred thousand years or so1 to his name and place and glory4 ,sakka can call to mind his experiences in his former birth1 a gift in which he surpasses most other beings4 ,he was also given to a kind of practical joking1 by which he tempted people1 and has become a mere beneficent fairy4 #bb ,that is1 infantry1 cavalry1 chariots of war1 and elephants of war4 ,truly a useful kind of present to give to a pious hermit6 #bc ,the power of going through the air is usually considered in ,indian legends to be the result1 and a proof1 of great holiness and long-continued penance4 ,so the hermit thought he would get a fine reputation cheaply4 #bd ,compare ,mah-bhrata1 xii4 #agif4 #be ,fausbll1 ,no4 #bia4 #bf ,this is the well-known town in the ,panjb called by the ,greeks ,taxila1 and famed in ,buddhist legend as the great university of ancient ,india1 as ,nlanda was in later times4 #bg ,literally 8without partiality and the rest10 that is1 the rest of the agatis1 the actions forbidden to judges 7and to kings as judges74 #bh ,the gates opening towards the four 8directions10 that is1 the four cardinal points of the compass4 #bi ,mah ,bhrata1 v4 #aeah4 ,another passage at iii4 #acbec is very similar4 #cj ,mah ,bhrata1 xii4 #djeb4 ,see ,dr4 ,muir's 8,metrical ,translations from ,sanskrit ,writers0 7#ahgi71 pp4 xxxi1 #hh1 #bge1 #cef4 #ca ,similar passages will also be found in ,lao ,tse1 ,douglas's ,confucianism1 etc41 p4 #aig2 ,pancha ,tantra1 i4 #bdg 7#bgg7 iv4 #gb2 in ,stobus1 quoted by ,muir1 p4 #cef2 and in ,st4 ,matthew1 v4 #dd-df2 whereas the ,mallika doctrine is inculcated by ,confucius 7,legge1 ,chinese ,classics1 i4 #aeb74 #cb ,the names are corruptions of the ,indian names of the two jackals1 ,karatak and ,damanak1 who take a principal part in the first of the fables4 #cc ,phdo1 p4 #fa4 ,comp4 ,bentley1 ,dissertation on the ,fables of sop1 p4 #acf4 #cd ,vesp1 #eff1 #abei1 #adja1 and foll42 and ,aves1 #fea and foll4 #ce ,arist4 de part4 anim41 iii4 #b2 ,lucian ,nigr41 #cb4 #cf ,herodotus 7ii4 #acd7 makes him contemporary with ,king ,amasis of ,egypt1 the beginning of whose reign is placed in #efi ,b4,c42 ,plutarch 7,sept4 ,sap4 ,conv41 #aeb7 makes him contemporary with ,solon1 who is reputed to have been born in #fch ,b4,c42 and ,diogenes ,laertius 7i4 #gb7 says that he flourished about the fifty-second ,olympiad1 i4e4 #egb-efi ,b4,c4 ,compare ,clinton1 ,fast4 ,hell4 i4 #bcg 7under the year ,b4,c4 #egb7 and i4 #bci 7under ,b4,c4 #ecd74 #cg ,one at ,heidelberg in #afaj1 and the other at ,paris in #ahaj4 ,there is a complete edition of all these fables1 #bca in number1 by ,t4 ,gl4 ,schneider1 ,breslau1 #ahab4 #ch ,see the editions by ,de ,furia1 ,florence1 #ahji2 ,schneider1 in an appendix to his edition of sop's ,fables1 ,breslau1 #ahab2 ,berger1 ,mnchen1 #ahaf2 ,knoch1 ,halle1 #ahce2 and ,lewis1 ,philolog4 ,museum1 #ahcb1 i4 #bhj-cjd4 #ci ,bentley1 loc4 cit42 ,tyrwhitt1 ,de ,babrio1 etc41 ,lond41 #aggf4 ,the editions of the newly-found ,,ms4 are by ,lachmann1 #ahde2 ,orelli and ,baiter1 #ahde2 ,g4 ,c4 ,lewis1 #ahdf2 and ,schneidewin1 #ahec4 #dj ,it was first edited by ,pithou1 in #aeif2 also by ,orelli1 ,zrich1 #ahca4 ,comp4 ,oesterley1 #8,phdrus und die sop4 ,fabel im ,mittelalter4' #da ,by ,silvestre de ,sacy1 in his edition of ,kalilah and ,dimnah1 ,paris1 #ahaf2 ,loiseleur ,deslongchamps1 in his #8,essai sur les ,fables ,indiennes1 et sur leur ,introd4 en ,europe1' ,paris1 #ahch2 ,professor ,benfey1 in his edition of the ,paca ,tantra1 ,leipzig1 #ahei2 ,professor ,max ,mller1 #8,on the ,migration of ,fables1' ,contemporary ,review1 ,july1 #ahgj2 ,professor ,weber1 #8,ueber den ,zusammenhang indischer ,fabeln mit ,griechischen1' ,indische ,studien1 iii4 #ccg and foll42 ,adolf ,wagener1 #8,essai sur les rapports entre les apologues de l',inde et de la ,grce1' #ahec2 ,otto ,keller1 #8,ueber die ,geschichte der ,griechischen ,fabeln1' #ahfb4 #db ,j4 ,gilchrist1 #8,the ,oriental ,fabulist1 or ,polyglot ,translations of sop's and other ,ancient ,fables from the ,english ,language into ,hindustani1 ,persian1 ,arabic1 ,bhakka1 ,bongla1 ,sanscrit1 etc41 in the ,roman ,character1' ,calcutta1 #ahjc4 #dc ,joasaph is in ,arabic written also ,ydasatf2 and this1 through a confusion between the ,arabic letters ,y and ,b1 is for ,bodisat4 ,see1 for the history of these changes1 ,reinaud1 #8,memoire sur l',inde1' #ahdi1 p4 #ia2 quoted with approbation by ,weber1 #8,indische ,streifen1' iii4 #eg4 #dd ,the ,buddhist origin was first pointed out by ,laboulaye in the ,debats1 ,july1 #ahei2 and more fully by ,liebrecht1 in the #8,jahrbuch fr romanische und englische ,literatur1' #ahfj4 ,see also ,littr1 ,journal des ,savans1 #ahfe1 who fully discusses1 and decides in favour of the romance being really the work of ,st4 ,john of ,damascus4 ,i hope1 in a future volume1 to publish a complete analysis of ,st4 ,john's work2 pointing out the resemblances between it and the ,buddhist lives of ,gotama1 and giving parallel passages wherever the ,greek adopts1 not only the ,buddhist ideas1 but also ,buddhist expressions4 #de ,pope ,benedict ,,xiv4 in #8,de servorum ,dei beatificatione et beatorum canonisatione1' lib4 i4 cap4 #de2 ,regnier1 #8,de ecclesi ,christi1' in ,migne's ,theol4 ,curs4 ,compl4 iv4 #gaj4 #df ,decret4 ,greg41 ,lib4 iii4 ,tit4 xlvi41 confirmed and explained by decrees of ,urban ,,viii4 7#acth ,march1 #afbe1 and #eth ,july1 #afcd7 and of ,alexander ,,vii4 7#afei74 #dg p4 #agg of the edition of #ahgc1 bearing the official approval of ,pope ,pius ,,ix41 or p4 #hjc of the ,cologne edition of #afaj4 #dh ,cat4 ,sanct41 ,leyden ed4 #aedb1 p4 cliii4 #di p4 #afj of the part for the month of ,august of the authorized of the ,greek ,church1 published at ,constantinople1 #ahdc3 8,to sou 1 40 #ej ,for the information in the last three pages ,i am chiefly indebted to my father1 the ,rev4 ,t4 ,w4 ,davids1 without whose generous aid ,i should not have attempted to touch this obscure and difficult question4 #ea ,see1 for instance1 ,billius1 and the ,italian ,editor of #agcd4 #eb ,comparetti1 #8,ricerche intorne al ,libro di ,sindibad1' ,milano #ahfi4 ,compare ,landsberger1 #8,die ,fabeln des ,sophos1' ,posen1 #ahei4 #ec ,see ,benfey1 ,pantscha ,tantra1 vol i41 ,introduction1 passim4 #ed ,act ii4 scene #a4 ,professor ,benfey1 in his ,pantscha ,tantra1 i4 #bac-bbj1 has traced this idea far and wide4 ,dr4 ,dennys1 in his #8,folklore of ,china1' gives the ,chinese ,buddhist version of it4 #ee ,see ,benfey's ,introduction to ,paca ,tantra1 #cf1 #ci1 #ga1 #ib1 #aff1 #ahf4 ,mr4 ,ralston's forthcoming translation of ,tibetan stories will throw further light on this1 at present1 rather obscure subject4 #ef ,see1 for example1 the ,fable translated below1 pp4 #bge-bgh4 #eg ,the legend of ,sumedha's self-abnegation 7see below1 pp4 #aa-ac7 is laid near ,jellabad2 and ,mr4 ,william ,simpson has discovered on the spot two bas-reliefs representing the principal incident in the legend4 #eh ,no4 xlv4 p4 #hj of ,swan and ,hooper's popular edition1 #ahgg2 ,no4 xlii4 p4 #afg of the critical edition published for the ,early ,english ,text ,society in #ahgi by ,s4 ,j4 ,h4 ,herrtage1 who has added a valuable historical note at p4 #dgg4 #ei ,this adaptation of the ,latin title is worthy of notice4 ,it of course means #8,deeds'2 but as most of the stories are more or less humorous1 the word ,gest1 now spelt ,jest1 acquired its present meaning4 #fj ,psalm xiv4 #i2 ,isaiah xiii4 #ab2 ,job xxii4 #bd1 xxviii4 #af4 #fa ,thus1 for instance1 the ,,ma,i ,,ka,,ha ,j,,taka 7,fausbll1 ,no4 #bec7 is taken from a story which is in both the ,pli and the ,chinese versions of the ,vinaya ,piaka 7,oldenberg1 p4 xlvi72 the ,,tittira ,j,,taka 7,fausbll1 ,no4 #cg1 translated below7 occurs almost word for word in the ,culla ,vagga 7vi4 #f1 #c-e72 the ,,khandhavatta ,j,,taka 7,fausbll1 ,no4 #bjc7 is a slightly enlarged version of ,culla ,vagga1 v4 #f2 the ,,sukhavih,,ri ,j,,taka 7,fausbll1 ,no4 #aj1 translated below7 is founded on a story in the ,culla ,vagga 7vii4 #a1 #d-f72 the ,,mah-,,sudassana ,j,,taka 7,fausbll1 ,no4 #ie7 is derived from the ,sutta of the same name in the ,dgha ,nikya 7translated by me in #8,sacred ,books of the ,east1' vol4 ix472 the ,,makh ,,deva ,j,,taka 7,fausbll1 ,no4 #i1 translated below7 from the ,sutta of the same name in the ,majjhima ,nikya 7,no4 #hc72 and the ,,saku,,agghi ,j,,taka 7,fausbll1 ,no4 #afh71 from a parable in the ,satipahna ,vagga of the ,sayutta ,nikya4 #fb ,see on this belief below1 pp4 #ed-eh1 where the verses #bei-bfi are quotations from the ,cariy ,piaka4 #fc ,trantha's #8,geschichte des ,buddhismus' 7a ,tibetan work of the eighteenth century1 translated into ,german by ,schiefner71 p4 #ib4 #fd ,fausbll's #8,five ,jtakas1' pp4 #eh-fh1 where the full text of one ,jtaka is given1 and ,lon ,feer1 #8,etude sur les ,jtakas1' p4 #eg4 #fe ,see ,table1 below4 #ff ,see the list of these ,buddhas below1 p4 #eb1 where it will be seen that for the last three ,buddhas we have no ,birth ,story4 #fg ,this will hold good though the ,buddhavasa and the ,cariy ,piaka should turn out to be later than most of the other books contained in the ,three ,pli ,piakas4 ,that the stories they contain have already become ,jtakas1 whereas in most of the other cases above quoted the stories are still only parables1 would seem to lead to this conclusion2 and the fact that they have preserved some very ancient forms 7such as locatives in i7 may merely be due to the fact that they are older1 not in matter and ideas1 but only in form4 ,compare what is said below as to the verses in the ,birth ,stories4 #fh ,the question is discussed at length in my #8,ancient ,coins and ,measures of ,ceylon' in #8,numismata ,orientalia1' vol4 i4 #fi ,dpavasa1 ,v4 #cb and foll4 #gj ,there are several works enumerated by ,mr4 ,beal in his ,catalogue of ,chinese ,buddhistic ,works in the ,india ,office ,library 7see especially pp4 #ic-ig1 and pp4 #ajg-aji71 from which we might expect to derive this information4 #ga ,thus1 ,no4 #da is called both ,,losaka ,j,,taka and ,,mitta-,,vindaka ,j,,taka 7,feer1 #8,etude sur les ,jtakas1' p4 #aba72 ,no4 #dci is called ,,catudv,,ra ,j,,taka and also ,,mitta-,,vindaka ,j,,taka 7,ibid4 p4 #abj72 ,no4 #eg is called ,v,,narinda ,j,,taka and also ,,kumbh,,la ,j,,taka 7,fausbll1 vol4 i4 p4 #bgh1 and vol4 ii4 p4 #bjf72 ,no4 #if is called ,,telapatta ,j,,taka and also ,,takkas,,la ,j,,taka 7,ibid4 vol4 i4 p4 #cic1 and vol4 i4 pp4 #dfi1 #dgj72 ,no4 #ajb1 there called ,,pa,,ika ,j,,taka1 the same story as ,no4 #bag1 there called ,,seggu ,j,,taka2 ,no4 #cj1 there called ,,mu,,ika ,j,,taka1 is the same story as ,no4 #bhf1 there called ,s,l,,ka ,j,,taka2 ,no4 #bae1 the ,,kacchapa ,j,,taka1 is called ,,bahu-,,bh,i ,j,,taka2 in the ,dhammapada 7p4 #dai72 and ,no4 #aeg is called ,,gu,a ,j,,taka1 ,s,,ha ,j,,taka1 and ,,sig,,la ,j,,taka #gb ,cunningham1 #8,the ,stupa of ,bharhut1' pl4 xlvii4 ,the carving illustrates a fable of a cat and a cock1 and is labelled both ,biala ,jtaka and ,kukkua ,jtaka 7,cat ,jtaka and ,cock ,jtaka74 #gc ,see the authorities quoted in my manual1 #8,buddhism1' pp4 #bad1 #bae2 and ,dr4 ,morris1 in the ,academy for ,may1 #ahhj4 #gd ,in his ,dictionary1 ,preface1 p4 ix1 note4 #ge ,turnour1 pp4 #bej-bec4 #gf ,fausbll1 vol4 i4 p4 #fb and p4 #dhh2 vol4 ii4 p4 #bbd4 #gg ,see the translation below1 p4 #hb4 #gh ,i judge from ,turnour's analysis of that work in the ,journal of the ,bengal ,asiatic ,society1 #ahci1 where some long extracts have been translated1 and the contents of other passages given in abstract4 #gi #8,etude sur les ,jtakas1' pp4 #fb-fe4 #hj ,ibid4 pp4 #ff-ga4 #ha ,this is clear from vol4 i4 p4 #daj of ,mr4 ,fausbll's text1 where1 at the end of the #ajjth tale1 we find the words ,majjhima-pasako nitthito1 that is1 #8,end of the ,middle ,fifty4' ,at the end of the #ejth tale 7p4 #bfa7 there is a corresponding entry1 ,pahamo paso1 #8,first ,fifty'2 and though there is no such entry at the end of the #aejth tale1 the expression #8,middle ,fifty' shows that there must have been1 at one time1 such a division as is above stated4 #hb ,see1 for instance1 above1 p4 xxvii2 and below1 p4 #ahe4 #hc #8,pantscha ,tantra1' von ,theodor ,benfey1 ,leipzig1 #ahei1 p4 xi4 #hd ,that is1 in the course of ,prof4 ,benfey's researches4 #he ,in #8,ersch und ,grber's ,encyklopdie1' especially at pp4 #bee and #bgg4 #hf ,wassiliew1 #8,der ,buddhismus1' etc41 p4 #fh4 #hg ,compare the title of the ,birth ,story above1 p4 xxii1 #8,a ,lesson for ,kings4' #hh ,see above1 p4 xxix4 #hi ,knatchbull1 p4 #bi4 #ij ,dr4 ,fitz-,edward ,hall's ,vsavadatta1 pp4 #bb-bd4 #ia ,dr4 ,bhler in the ,indian ,antiquary1 i4 #cjb1 v4 #bi1 vi4 #bfi4 #ib ,nos4 #fa1 #fb1 #fc1 #adg1 #aei1 #aic1 #aif1 #aih1 #aii1 #bfc4 #ic ,nos4 #ajf1 #ade1 #aia1 #bhf4 #id ,nos4 #eh1 #gc1 #adb1 #aid1 #bbj1 and #bgg1 have the same ,introductory ,story4 ,and so ,nos4 #fj1 #ajd1 #aaf1 #afa4 ,and ,nos4 #abg1 #abh1 #ach1 #agc1 #age4 #ie ,see the ,pli note at the end of ,jtaka ,no4 #ia4 #if pp4 #ii-ajf4 #ig ,nos4 #a1 #b1 #c1 #d1 #e1 #bh1 #bi1 #cg1 #ee1 #ef1 #fh1 #he1 #hg1 #hh1 #ig1 #ajj1 #aad1 #acf 7total1 eighteen in the ,eka-,nipta72 #aef 7#ee1 #ef71 #aif1 #bjb1 #bcg 7#fh71 #bda 7total1 five in the ,duka-,nipta72 #bee1 #bef1 #beh1 #bfd1 #bhd1 #bia1 #cjj 7total1 seven in the ,tika-,nipta1 and thirty altogether74 #ih ,nos4 #aeb1 #afh1 #agi1 #bcc1 #bhf4 #ii ,this belief underlies the curious note forming the last words of the ,mah-supina ,jtaka1 i4 #cde3 8,those who held the ,council after the death of the ,blessed ,one placed the lines beginning usabh rukkh in the ,commentary1 and then1 making the other lines beginning lbni into one verse1 they put 7the ,jtaka7 into the ,eka-,nipta 7the chapter including all those ,jtakas which have only one verse740 #ajj ,see1 for instance1 below1 pp4 #bab1 #bbh1 #bcj1 #cag2 above1 p4 xii2 and ,jtaka ,no4 #aac4 #aja ,nos4 #aaj1 #aaa1 #aab1 #agj1 #aii in the ,ummagga ,jtaka1 and ,no4 #bfd in the ,suruci ,jtaka4 #ajb ,no4 #cj ,no4 #bhf4 ,no4 #cd ,no4 #baf4 ,no4 #df ,no4 #bfh4 ,no4 #eg ,no4 #bbd4 ,no4 #fh ,no4 #bcg4 ,no4 #hf ,no4 #bij4 ,no4#ajb ,no4 #bag4 ,no4#ade ,no4 #aih4 #ajc ,so ,no4 #hb ,no4 #ajd4 ,so ,no4 #ii ,no4 #aja4 ,so ,no4#acd ,no4 #ace4 ,so ,no4#aie ,no4 #bbe4 ,so ,no4#bid ,no4 #bie4 ,compare the two stories ,nos4 #bc and #bd translated below4 #ajd ,translated below1 pp4 #bgh-bij4 #aje ,billy 7#aece-aegg7 was ,abbot of ,st4 ,michael's1 in ,brittany4 ,another edition of his ,latin version1 by ,rosweyd1 is also reprinted in ,migne1 #8,series ,latina1' tom4 lxxiii2 and several separate editions have appeared besides 7,antwerp1 #afjb2 ,cologne1 #afbd1 etc474 #ajf ,the ,british ,museum copy of the first1 undated1 edition has the date #aeci written1 in ink1 on the title-page4 ,rosweyd1 in ,note #d to his edition of ,billius 7,migne1 vol4 lxxiii1 p4 #fjf71 mentions an edition bearing the date #aedh4 ,in the ,british ,museum there is a third1 dated #aege 7on the last page74 #ajg ,these two ,jatakas also form the contents of a separate ,,ms4 in the ,royal ,asiatic ,society's ,library 7,catalogue1 p #ad74 #ajh ,translated below1 pp4 #bje1 and foll4 ,this is one of those which ,general ,cunningham was unable to identify4 #aji ,general ,cunningham says 7p4 #eb73 8,the former ,nga ,jtaka1 i4e4 ,elephant ,jtaka is the correct name1 as in the legend here represented ,buddha is the ,king of the ,elephants1 and therefore the ,jtaka1 or ,birth1 must of necessity have been named after him40 ,as ,i have above pointed out 7p4 xli71 the title of each ,jtaka1 or ,birth ,story1 is chosen1 not by any means from the character which the ,bodisat fills in it1 but indifferently from a variety of other reasons4 ,general ,cunningham himself gives the story called ,is-singga ,jtaka 7,no4 #g in the above list71 in which the ascetic after whom the ,jtaka is named is not the ,bodisat4 #aaj ,not as yet found in the ,jtaka ,book2 but ,dr4 ,bhler has shown in the #8,indian ,antiquary1' vol4 i4 p4 #cje1 that it is the first tale in the #8,vrihat ,kath' or ,kshemendra 7,table ,i4 ,no4 #cd71 and in the #8,kath ,sarit ,sgara' of ,somadeva 7,table ,i4 ,no4 #cc71 and was therefore probably included in the #8,vrihat ,kath' of ,guadhya 7,table ,i4 ,no4 #cb74 #aaa ,the part of the stone supposed to have contained the inscription is lost4 #aab ,translated below1 pp4 #bib1 #bic4 #aac ,it is mentioned below1 p4 #abh1 and is included in the ,mahvastu 7,table ,v471 and forms the subject of the carving on one of the rails at ,buddha ,gay 7,rajendra ,ll ,mitra1 pl4 xxxiv4 fig4 #b74 #aad ,not as yet found in the ,jtaka ,book4 #aae ,translated below1 pp4 #ahf-ahh4 ,see also above1 p4 lxiv4 #aaf ,there are four distinct bas-reliefs illustrative of this ,jtaka4 #aag ,general ,cunningham's reading of this inscription as ,bhagavato rukdanta seems to me to be incorrect1 and his translation of it 7',buddha as the sounding elephant'7 to be grammatically impossible4 #aah ,lit4 perfected the vast constituents of ,buddhahood1 the ,pramits are meant4 #aai ,lit4 in thousands of kois of births2 a koi is ten millions4 #abj ,the above lines in the original are in verse4 ,i have found it impossible to follow the arrangement of the stanzas1 owing to the extreme involution of the style4 #aba ,an asankheyya is a period of vast duration1 lit4 an incalculable4 #abb ,lit4 8caused the drums to be beat40 #abc ,here a gloss in the text enumerates the whole ten cries4 #abd ,the ,bodhisatta is frequently called paita1 e4g4 sasapaito 7,five ,jt4 #eb71 ,rmapaito 7,dasaratha ,jt4 #a74 #abe ,lit4 8,extinction40 #abf ,mr4 ,fausbll points out to me that in tividhaggi and jti we have ,vedic abbreviations4 #abg ,eva samhite citte parisuddhe pariyodte anagae vigatpakkilese mudubhte kammaniye hite nejjappatte adassanya citta abhinharati 7,smaa-phala ,sutta1 see ,lotus1 p4 #dgf1 line #ad74 #abh ,mr4 ,fausbll writes to me that gue for guehi must be viewed as an old ,pali form originating in the ,sanskrit guaih4 #abi ,here follow four pages of later commentary or gloss1 which ,i leave untranslated4 #acj ,the following is what ,i take to be the meaning of this passage3 8,if ,i chose ,i could at once enter the ,buddhist priesthood1 and by the practice of ecstatic meditation 7,jhna7 free myself from human passion1 and become an ,arhat or saint4 ,i should then at death at once attain ,nirvna and cease to exist4 ,but this would be a selfish course to pursue1 for thus ,i should benefit myself only4 ,why should ,i thus slip unobserved and in the humble garb of a monk into ,nirvna8 ,nay1 let me rather qualify myself to become a ,buddha1 and so save others as well as myself40 ,this is the great ,,act ,,of ,,renunciation by which the ,bodhisattva1 when ,nirvna was within his grasp1 preferred to endure ages of heroic trials in the exercise of the ,pramits1 that he might be enabled to become a ,buddha1 and so redeem mankind4 ,see ,d',alwis's ,introduction to ,kachchyana's ,grammar1 p4 vi4 #aca ,what follows from yasm to nipajji belongs to a later commentary4 ,i resume the translation with p4 #ae1 line #aa4 #acb ,lit4 8raised his right foot 7to depart740 #acc ,lit4 8at my sitting cross-legged40 #acd ,mr4 ,fausbll writes that ya is a mistake of the copyist for y yni4 #ace ,or 8have risen into the air08 #acf ,viz41 ,i suppose1 by dragging it forcibly away4 ,this metaphor1 which to us appears wanting in dignity1 is a favourite one with the ,hindus4 ,the tail of the ,yak or ,tibetan ox 7,bos ,grunniens7 is a beautiful object1 and one of the insignia of ,hindu royalty4 #acg ,lit4 8not avoiding anything among things great1 small1 and middling40 #ach ,after kinci understand kula1 as will be seen from v4 #adc4 #aci ,lit4 in all postures1 walking1 standing1 etc4 #adj ,lit4 depart from thy course in the matter of truthful things4 #ada ,lit4 having made its coldness exactly alike for bad people and good people1 pervades them4 #adb i4e4 alternately from the first to the tenth and from the tenth to the first4 #adc i4e4 put the first last4 #add ,vijesinha4 #ade ,vijesinha writes to me1 8,natural and intrinsic virtues4 ,the ,sinhalese gloss says3 paramrthav rasasahitav lakshaa-ti nohot svabhvalakshaa h sarvadharmasdhraalakshaa-ti4 ,in the latter case it would mean1 having the quality of conformity with all laws40 #adf ,vij4 says1 8,in that order1 viz4 in the ,saragamana first1 then in the ,pacasla1 then in the ,dasasla1 and so on40 #adg ,lit4 8arithmetically innumerable40 #adh ,the ,banyan-tree4 #adi ,the three divisions of the ,buddhist ,scriptures4 #aej ,the formula by which a ,buddha admits a layman to the priesthood4 #aea ,vijesinha4 #aeb ,lit4 8like the fathom-light of the others1 so the personal lustre of ,mangala ,buddha remained constantly pervading ten thousand worlds40 #aec i4e4 the ,pramits4 #aed i4e4 his last birth before attaining ,buddhahood4 #aee ,this name means 8sharp-fanged40 #aef ,in approval of his act of faith4 #aeg ,lit4 8no grief as big as the tip of a hair40 #aeh ,viz4 ,gotama ,bodhisatta4 #aei ,when a good man is in difficulty1 ,indra is apprised of it by his marble throne becoming warm4 #afj ,lit4 twelve or thirteen yojanas2 a yojana is four leagues4 #afa ,used in the ecstatic meditation4 #afb ,the ,pali word for the capital of a column is ghataka1 8little pot40 #afc ,according to the gloss printed in the text it is a compound of milk1 rice1 honey1 sugar and clarified butter4 #afd ,compare ,jtaka ,no4 #bj below4 #afe ,comp4 pp4 #ai-bj1 verses #acj-acd4 #aff ,see verse #abe1 above p4 #ai4 #afg ,see verse #abf1 above p4 #ai4 #afh ,in the four highest of the thirty-one spheres of existence the angels are unconscious1 and the five worlds below these are called the ,pure ,abodes4 #afi ,all the following verses down to verse #bfi are quotations from the ,cariy-piaka4 #agj ,the ,sagas1 of which there are five--lust1 hate1 ignorance1 pride1 and false doctrine4 #aga ,the names are given in the text2 the four ,mahrjas1 ,sakka1 ,suyma1 ,santusita1 ,paranimitta-vasavatti1 and ,mah-,brahma4 ,they are the archangels in the different heavenly seats in each world-system 7,cakkavla7 of the ,buddhist cosmogony4 #agb ,in the seas surrounding each continent 7,mahdpa7 there are five hundred islands4 ,see ,hardy's ,manual of ,buddhism1 p4 #ac4 #agc ,majjhima-desa1 of which the commentator adds1 8,this is the country thus spoken of in the ,vinaya10 quoting the passage at ,mahvagga1 v4 #ac1 #ab1 which gives the boundaries as follows3 8,to the ,e4 the town ,kajagala1 and beyond it ,mahsl2 to the ,s4,e4 the river ,salalavat2 to the ,s4 the town ,setakaika2 to the ,w4 the brhman town and district ,tha2 and to the ,n4 the ,usraddhaja ,mountain40 ,these are different from the boundaries of the ,madhya ,desa of later ,brahminical literature1 on which see ,lassen's #8,indische ,alterthumskunde1' vol4 i4 p4 #aai 7#bnd edition74 ,this sacred land was regarded as the centre of ,jambudvpa2 that is1 of the then known world--just as the ,chinese talk of ,china as the ,middle ,country1 and as other people have looked on their own capital as the navel or centre of the world1 and on their world as the centre of the universe4 #agd ,it is instructive to notice that in later accounts it is soberly related as actual fact that the ,bodisat entered his mother's womb as a white elephant3 and the ,incarnation scene is occasionally so represented in ,buddhist sculptures4 #age ,i think this is the meaning of the passage1 though ,prof4 ,childers has a different rendering of the similar phrase at verse #ajd1 where ,i would read 8it0 instead of 8vegetation40 ,compare ,dhvasa1 i4 #de4 #agf ,i once saw a notice of some medival frescoes in which the ,holy ,child was similarly represented as visible within the ,virgin's womb1 but have unfortunately mislaid the reference4 #agg ,the ,madurattha ,vilsin adds the rest1 8,i am supreme in the world2 this is my last birth2 henceforth there will be no rebirth for me40 #agh ,there is some mistake here1 as the list contains nine--or if the four treasures count as one1 only six--,connatal ,ones4 ,i think before ,kaudyi we should insert nanda1 the loving disciple4 ,so ,alabaster and ,hardy 7,wheel of the ,law1 p4 #ajf2 ,manual of ,buddhism1 p4 #adf74 ,bigandet also adds nanda1 but calls him the son of ,amittodana1 which is against the common tradition 7,life or ,legend of ,guadama1 p4 #cf1 comp4 my ,buddhism1 p4 #eb74 ,the legend is certainly1 as to its main features1 an early one1 for it is also found1 in greatly exaggerated and contradictory terms1 in the books of ,northern ,buddhists 7,lalita ,vistara1 ,foucaux1 p4 #ig1 ,beal1 p4 #ec1 comp4 ,senart1 p4 #bid74 #agi ,sampatti4 #ahj ,dhammacakka pavattessati4 ,see my 8,buddhism10 p4 #de4 #aha ,it was considered among the ,brhmans a sign of holiness to wear matted or platted hair4 ,this is referred to in the striking ,buddhist verse 7,dhammapada1 v4 #cid71 8,what is the use of platted hair1 ,o fool6 ,what of a garment of skins6 ,your low yearnings are within you1 and the outside thou makest clean60 #ahb 8,our master0 is here1 of course1 the sage4 ,it is a pretty piece of politeness1 not unfrequent in the ,jtakas1 to address a stranger as a relation4 ,see below1 ,jtaka ,no4 #c4 #ahc ,literally 8worth eighty and seven times a koi10 both eighty and seven being lucky numbers4 #ahd ,literally1 8and caused him to declare1 #8,the way of salvation for ,nlaka4'0 ,perhaps some ,sutta is so called4 ,tathagata1 8gone1 or come1 in like manner2 subject to the fate of all men10 is an adjective applied originally to all mortals1 but afterwards used as a favourite epithet of ,gotama4 ,childers compares the use of #8,son of ,man4' #ahe ,anupdisesya ,nibbna-dhtuy parinibbyi4 ,in the translator's 8,buddhism10 p4 #aac1 an analysis of this phrase will be found4 #ahf ,literally #8a retinue thirty-six leagues in circumference1' where #8thirty-six' is a mere sacred number4 #ahg ,kshatriya was the warrior caste4 #ahh ,a state of religious meditation4 ,a full explanation is given in the translator's 8,buddhism10 pp4 #agd-agf4 #ahi ,a gloss adds1 8,this should be understood as is related at full in the ,sarabhaga ,jtaka40 #aij ,the members of the ,buddhist ,order of mendicant friars were in the habit of selecting some book or books of the ,buddhist ,scriptures1 which it was their especial duty to learn by heart1 repeat to their pupils1 study1 expound1 and preach from4 ,thus the ,dgha ,nikya1 or collection of long treatises1 had a special school of 8repeaters0 7bhak7 to itself4 #aia ,at critical moments in the lives of persons of importance in the religious legends of ,buddhist ,india1 the seat of the ,archangel ,sakka becomes warm4 ,fearful of losing his temporary bliss1 he then descends himself1 or sends ,vissakamma1 the ,buddhist ,vulcan1 to act as a deus ex machin1 and put things straight4 #aib ,the force of this passage is due to the fullness of meaning which1 to the ,buddhist1 the words ,,nibbuta and ,,nibb,,na convey4 ,no words in ,western languages cover exactly the same ground1 or connote the same ideas4 ,to explain them fully to any one unfamiliar with ,indian modes of thought would be difficult anywhere1 and impossible in a note2 but their meaning is pretty clear from the above sentences4 ,where in them1 in the song1 the words blessed1 happy1 peace1 and the words gone out1 ceased1 occur1 ,,nibbuta stands in the original in one or other of its two meanings2 where in them the words ,nirvna1 ,nirvna of ,peace occur1 ,,nibb,,na stands in the original4 ,nirvna is a lasting state of happiness and peace1 to be reached here on earth by the extinction of the #8fires' and #8troubles' mentioned in this passage4 #aic ,literally1 8,the three ,bhavas seemed like houses on fire40 ,the three ,bhavas are ,existence in the ,kma-loka1 and the ,rpa-loka and the ,arpa-loka respectively3 that is1 existence in the worlds whose inhabitants are subject to passion1 have material forms1 and have immaterial forms respectively4 #aid ,literally1 8about an ammaa 7i4e4 five or six bushels7 of the large jasmine and the ,arabian jasmine40 #aie ,the ,jtaka ,commentary here referred to is1 no doubt1 the older commentary in ,elu1 or old ,sihalese1 on which the present work is based4 #aif ,the word rendered league is yojana1 said by ,childers 7,dictionary1 s4v47 to be twelve miles1 but really only between seven and eight miles4 ,see my ,ancient ,coins and ,measures1 pp4 #af1 #ag4 ,the thirty yojanas here mentioned1 together with the thirty from ,kapilavastu to the river ,anom1 make together sixty1 or four hundred and fifty miles from ,kapilavastu to ,rjagaha1 which is far too much for the direct distance4 ,there is here1 ,i think1 an undesigned coincidence between ,northern and ,southern accounts2 for the ,lalita ,vistara 7,chap4 xvi4 at the commencement7 makes the ,bodisat go to ,rjagaha vi ,vesli1 and this would make the total distance exactly sixty yojanas4 #aig ,these are the superhuman ,snakes and ,winged ,creatures1 who were supposed1 like the gods or angels1 to be able to assume the appearance of men4 #aih ,sampatti4 #aii ,the ,great ,struggle played a great part in the ,buddhist system of moral training2 it was the wrestling with the flesh by which a true ,buddhist overcame delusion and sin1 and attained to ,nirvna4 ,it is best explained by its fourfold division into #a4 ,mastery over the passions4 #b4 ,suppression of sinful thoughts4 #c4 ,meditation on the seven kinds of ,wisdom 7,bodhi-ang1 see #8,buddhism' p4 #agc72 and #d4 ,fixed attention1 the power of preventing the mind from wandering4 ,it is also called ,sammappadhna1 ,right ,effort1 and forms the subject of the ,mah-,padhna ,sutta1 in the ,dgha ,nikya4 ,the system was1 of course1 not worked out at the time here referred to2 but throughout the chronicle the biographer ascribes to ,gotama1 from the beginning1 a knowledge of the whole ,buddhist theory as afterwards elaborated4 ,for to our author that theory had no development1 it was ,eternal and ,immutable ,truth already revealed by innumerable previous ,buddhas4 #bjj ,the fruit of the ,palmyra 7,borassus ,flabelliformis7 has always three seeds4 ,i do not understand the allusion to a one-seeded ,palmyra4 #bja ,ngas1 ,yakkhas and ,supaas4 ,the ,yakkhas are characterized throughout the ,jtaka stories by their cannibalism2 the female ,yakkhas as sirens luring men on to destruction4 ,they are invisible till they assume human shape2 but even then can be recognized by their red eyes4 ,that the ,ceylon aborigines are called ,yakkhas in the ,mahvasa probably results from a tradition of their cannibalism4 ,on the others1 see above1 p4 #hh4 #bjb ,his acquisition of the ,ten ,perfections1 or ,cardinal ,virtues1 is described above1 pp4 #ed-eh4 #bjc ,pubbe-nivsa-na1 ,dibba-cakkhu1 and ,paticca-samuppda4 #bjd ,compare the ,thirty-two ,good ,omens at the ,buddha's ,birth1 above1 p4 #fd4 #bje ,the train of thought is explained at length in my 8,buddhism10 pp4 #ajj-aab4 ,shortly1 it amounts to this4 ,the ,unconscious has no pain3 without ,consciousness1 ,individuality1 there would be no pain4 ,what gives men ,consciousness8 ,it is due to a grasping1 craving1 sinful condition of heart4 ,the absence of these cravings is ,nirvna4 ,having reached ,nirvna1 ,consciousness endures but for a time 7until the body dies71 and it will then no longer be renewed4 ,the beams of sin1 the ridge-pole of care1 give to the house of individuality its seeming strength3 but in the peace of ,nirvna they have passed away4 ,the ,bodisat is now ,buddha3 he has reached ,nirvna3 he has solved the great mystery2 the jewel of salvation sought through so many ages has been found at last2 and the long1 long struggle is over4 ,the following is ,spence ,hardy's literal translation given in his 8,manual of ,buddhism10 p4 #ahj1 where similar versions by ,gogerly and ,turnour will be found3 but they scarcely seem to me to express the inner meaning of these difficult and beautiful verses3-- ,through many different births ,i have run 7to me not having found71 ,seeking the architect of the desire resembling house1 ,painful are repeated births6 ,o house-builder6 ,i have seen 7thee74 ,again a house thou canst not build for me4 ,i have broken thy rafters1 ,thy central support is destroyed4 ,to ,nirvna my mind has gone4 ,i have arrived at the extinction of evil-desire4 ,the figure of the house is found also in ,manu 7vi4 #gi-ha72 in the 8,lalita ,vistara0 7p4 #ajg of ,foucaux's ,gya ,tcher ,rol ,pa72 and in the di ,granth 7,trumpp1 pp4 #bae1 #baf1 #dga74 ,the last passage is as follows3-- ,a storm of divine knowledge has come6 ,the shutters of ,delusion all are blown away--are there no longer2 ,the posts of ,double-mindedness are broken down2 the ridge-pole of spiritual ,blindness is shattered2 ,the roof of ,craving has fallen on the ground2 the vessel of ,folly has burst6 #bjf ,see above1 p4 #b4 ,a similar explanation is here repeated in a gloss4 #bjg ,literally for four asakheyyas and a hundred thousand kalpas4 #bjh ,anekakoi-sata-sahass sampattiyo sampajjanto4 #bji ,yamaka-pihriya2 literally #8twin-miracle4' ,comp4 pp4 #hh1 #aic1 of the text1 and ,mah4 p4 #ajg4 ,i am not sure of the meaning of the expression4 ,bigandet1 p4 #ic1 has #8performed a thousand wonders4' ,hardy1 p4 #aha1 omits the clause2 and ,beal omits the whole episode4 ,a gloss here adds that the ,buddha performed a similar miracle on three other occasions4 #baj ,the monks whose duty it is to learn by heart1 repeat1 and commentate upon the seven books in the ,abhidhamma ,pitaka4 ,see above1 p4 #gh4 #baa ,vimutti4 ,perhaps the clause should be rendered3 ,realizing the sweet sense of salvation gained1 and the ,truth 7,dhamma7 may be used in contradistinction to ,abhidharma of the rest of the ,scriptures4 #bab ,on these ,ten ,perfections1 see above1 pp4 #ae-ah1 and pp4 #ed-eh4 #bac ,tah1 ,arat1 and ,rag4 #bad ,dhammapada1 verses #agi1 #ahj4 #bae ,see 8,buddhism10 pp4 #ajh-aaj4 #baf ,ukkala to ,majjhima-desa4 ,the latter included all the ,buddhist ,holy ,land from the modern ,ptn to ,allahabd4 ,see above1 p4 #fa1 note4 #bag ,see above1 p4 #ic4 #bah ,we have here an interesting instance of the growth of legend to authenticate and add glory to local relics1 of which other instances will be found in 8,buddhism10 p4 #aie4 ,the ancient form of this legend1 as found here1 must have arisen when the relics were still in ,orissa4 ,both the ,burmese and ,ceylonese now claim to possess them4 ,the former say that the two merchants were ,burmese1 and that the ,dgaba above referred to is the celebrated sanctuary of ,shooay ,dagob 7,bigandet1 p4 #aja1 #bnd ed474 ,the latter say that the ,dgaba was in ,orissa1 and that the hair-relics were brought thence to ,ceylon in #dij ,a4,d41 in the manner related in the ,kesa ,dhtu ,vasa1 and referred to in the ,mah ,vasa4 7,see verses #dc-ef of my edition of the #cith chap4 of the ,m4 ,v4 in the ,j4 ,r4 ,a4 ,s4 #ahge47 ,the legend in the text is found in an ancient inscription on the great bell at ,rangoon 7,hough's version in the ,asiatic ,researches1 vol4 xvi42 comp4 ,hardy1 ,m4 ,b4 p4 #ahc2 ,beal1 ,rom4 ,leg47 p4 #bdj4 #bai ,isipatana1 the hermitage in the ,deer-forest close to ,benares4 ,see above1 p4 #ia4 #bbj ,tathgato ,sammsambuddho4 #bba ,so called from his action on this occasion4 ,see above1 pp4 #gb1 #gc4 #bbb ,that is1 became free from the delusion of soul1 from doubt1 and from belief in the efficacy of rites and ceremonies4 8,buddhism10 pp4 #ie1 #ajh4 #bbc ,see above p4 #hi4 #bbd ,upsakas2 that is1 those who have taken the ,three ,refuges and the vow to keep the ,five ,commandments 78,buddhism10 pp4 #aci1 #afj74 #bbe ,tio1 crossed the ocean of transmigration4 #bbf ,that is1 the ,four ,paths1 the ,four ,fruits thereof1 ,nirvna1 and the ,scriptures 7or the ,truth1 ,dhamma74 #bbg ,the celebrated verse here referred to has been found inscribed several times in the ruins of the great ,dgaba at ,isipatana1 and facsimiles are given in ,cunningham's ,archological ,reports1 plate xxxiv4 vol4 i4 p4 #abc4 ,the text is given by ,burnouf in the ,lotus de la ,bonne ,loi1 p4 #ebc2 and in the ,mah ,vagga1 pp4 #dj1 #da4 ,see also ,hardy's ,manual1 p4 #aif4 #bbh ,their then teacher4 #bbi ,or perhaps1 8,he formed the ,corporation of the ,disciples10 that is1 the ,order of ,mendicants4 #bcj ,see above1 p4 #aje4 ,the ,dhammapada ,commentary1 p4 #ccd1 has a different account of the miracle performed on this occasion4 ,it says he made a jewelled terrace 7ratana-cakama7 in the sky1 and walking up and down in it1 preached the ,faith 7,dhamma74 #bca ,mah ,sammata1 the first king among men4 #bcb ,dhammapla ,jtaka4 #bcc ,see above1 p4 #hi4 #bcd ,canda-kinnara ,jtaka4 #bce ,mahdhammapla ,jtaka4 ,see above1 p4 #abf4 #bcf ,this formula has been constantly found in rock inscriptions in ,india and ,ceylon over the ancient cave-dwellings of ,buddhist hermits4 #bcg ,apaaka ,jtaka4 #bch ,literally1 sat down on one side1 avoiding the six improper ways of doing so4 #bci ,a famous haunt of lions in the ,himlaya ,mountains4 #bdj ,trust in the ,buddha1 in the ,order1 and in the ,truth1 which are the ',three ,gems4' #bda ,this last quotation is from ,dhammapada1 verses #ahh-aib4 #bdb ,see above1 pp4 #ed-eh1 for an explanation of this4 #bdc ,a gloss repeats these descriptions at somewhat greater length4 #bdd ,that is1 ,i think1 between the persons in the story on the one hand1 and the ,buddha and his contemporaries on the other3 not1 as ,childers says 7under anusandhi71 between the story and the maxim4 #bde ,the ,buddhists had no prayer2 their salvation consisting in a self-produced inward change4 ,this could be brought about in various ways1 one of which was the kind of meditation here referred to 7,kammahna71 leading to a firm conviction of the impermanence of all finite things4 ,as every road leads to ,rome1 so any finite object may be taken as the starting-point from which thought may be taken1 by gradually increasing steps1 near to the infinite2 and so acquire a sense of the proportion of things1 and realize the insignificance of the individual4 ,the unassisted mind of the ignorant would naturally find difficulty in doing this2 and certain examples of the way in which it might be done were accordingly worked out2 and a disciple would go to his teacher1 and ask him to recommend which way he should adopt4 ,but the disciple must work out his own enlightenment4 #bdf ,a successful ,kammahna1 a complete realization of the relation of the individual to the great ,sum of all things1 will lead to that sense of brotherhood1 of humility1 of holy calm1 which is the 8utmost aim10 viz4 ,nirvna1 and involves1 as its result1 escape from transmigration4 #bdg ,on this mode of politeness see above1 p4 #gj4 #bdh ,the reader will not take this too seriously4 ,the old lady's scorn turns as easily here to irony as her gratitude above finds expression in flattery4 #bdi ,what the ,happy ,state is will perhaps best be understood from the enumeration of its six divisions3 #a4 ,faith4 #b4 ,modesty4 #c4 ,fear of sinning4 #d4 ,learning4 #e4 ,energy4 #f4 ,presence of ,mind4 ,this ,happy ,state can only be reached in a birth as a man4 ,if being born as a man1 one neglects the salvation then within one's reach1 one may pass many ages in other births before a 8time of grace0 comes round again4 ,it is folly to expect salvation in some other and future world2 it can only be gained here1 and now4 #bej ,the introductory story to this ,jtaka is used in ,rogers's ,buddhagosha's ,parables1 pp4 #fa-fh1 as the introduction to a different ,birth ,story4 ,verse #be of the ,dhammapada is said by the ,commentator on that book 7,fausbll1 p4 #aha7 to have been spoken of ,little ,roadling1 and it would fit very aptly to the present story about him4 #bea ,literally1 8those subject to transmigration10 that is1 those who are not ,arahats1 whose natural desires have not given way before intense religious conviction4 #beb ,taca-pacaka-kammahna1 a formula always repeated at the ordination of a novice4 ,the words of it will be found in ,dickson's ,upasampad-,kammavc1 p4 #g4 ,compare also the note above1 p4 #adg4 #bec ,the ,buddha is frequently represented in the later books as bringing the world before his mind's eye in the morning1 and thus perceiving whom he could benefit during the day4 #bed ,when the daily meal was to be served in the house of some layman1 all the monks invited went there as soon as the time was announced by the 8call of refection0 being set up1 and sat themselves down in the order of their seniority4 #bee ,little ,roadling has now become an ,elder1 a monk of the higher of the two grades4 #bef ,with this story compare ,kath ,sarit ,sgar1 ,book ,,vi4 vv4 #bi and foll4 #beg ,pronounce ,choollacker with the accent on the first syllable4 #beh #8,uluka1' half a cocoa-nut shell1 the common form of cup or ladle among the ,indian poor4 #bei ,so called ironically1 from the apt way in which he had learnt the lesson taught him by ,chullaka4 #bfj ,literally1 8with a threefold knock10 which ,i take to mean that the outside attendant announced them to another attendant1 he to a third1 and the third attendant to their master4 ,the latter thus appeared to be a man of great consequence1 as access to him was so difficult1 and attended with so much ceremony4 #bfa ,that is1 twice a thousand pieces from each of the hundred merchants4 ,but of course he should have paid out of this sum the price of the cargo4 ,it can scarcely be intended to suggest that his acuteness led him to go off without paying for the cargo4 ,the omission must be a slip of the story-teller's4 #bfb ,compare ,lon ,feer in the ,journal ,asiatique1 #ahgf1 vol4 viii4 pt4 ii4 pp4 #eaj-ebe4 #bfc ,the ,bhatt' ,uddesika1 or steward1 was a senior monk who had the duty of seeing that all the brethren were provided with their daily food4 ,sometimes a layman offered to provide it 7e4g4 above1 p4 #afb72 sometimes grain1 or other food belonging to the monastery1 was distributed to the monks by the steward giving them tickets to exchange at the storehouse4 ,the necessary qualifications for the stewardship are said to be3 #a4 ,knowledge of the customs regulating the distribution4 #b4 ,a sense of justice4 #c4 ,freedom from ignorance4 #d4 ,absence of fear4 #e4 ,good temper4 #bfd ,i am not sure that ,i have understood rightly the meaning of vassagga1--a word of doubtful derivation1 which has only been found in this passage4 ,possibly we should translate3 8,the turn for the better rice has come to the monk whose seniority dates from such and such a year1 and the turn for the inferior kind to the monk whose seniority dates from such and such a year40 #bfe ,these lines are not in the printed text4 ,but see the ,corrigenda2 and ,lon ,feer1 in the ,journal ,asiatique for #ahgf1 p4 #ebj4 #bff ,it was on the occasion related in the ,introductory ,story of this ,jtaka1 and after he had told the ,birth ,story1 that the ,buddha1 according to the commentator on that work 7,fausbll1 pp4 #cjb-cje71 uttered the #adast verse of the ,dhamma-pada4 ,the ,introductory ,story to ,no4 #cb1 translated below in this volume1 is really only another version of this tale of the luxurious monk4 #bfg ,the elder brother is more advanced in his theology4 #bfh ,the whole of this story1 including the introduction1 is found also1 word for word1 in the commentary on the #8,scripture ,verses' 7,fausbll1 pp4 #cjb-cje72 and the commentator adds that the ,buddha then further uttered the #adast verse of that collection3 ,not nakedness1 not plaited hair1 not dirt1 ,not fasting oft1 nor lying on the ground2 ,not dust and ashes1 nor vigils hard and stern1 ,can purify that man who still is tossed ,upon the waves of doubt6 ,the same verse occurs in the ,chinese work translated by ,mr4 ,beal 7,the ',dhammapada1 etc41' p4 #if74 ,another verse of similar purport has been quoted above 7p4 #fi71 and a third will be found in magandha ,sutta 7,sutta ,nipta1 p4 #afh1 verse #aa74 ,the same sentiment occurs in the ,mah-,bhrta1 iii4 #acdde1 translated in ,muir's #8,metrical ,translations from ,sanskrit ,writers1' p4 #ge1 and in the ,northern ,buddhist work ,divyvadna 7,burnouf1 ,introduction l',histoire du ,bouddhisme ,indien1 p4 #cac74 #bfi ,for ,nos4 #g and #h1 see respectively ,bhaddasla ,jtaka1 ,book xii41 and ,savara ,jtaka1 ,book xi4 #bgj ,comp4 the ,makh-deva ,sutta1 ,no4 #hc in the ,majjhima ,nikya4 #bga ,see above1 pp4 #ha-hc4 #bgb ,he is mentioned in the ,mahvasa1 p4 #h1 in a list of the legendary kings of old4 #bgc ,at p4 #ha1 above1 the same idea is put into the mouth of ,gotama himself4 #bgd ,ime kilese4 ,the use of the determinative pronoun implies that the king is meant to refer to the particular imperfections known as kiles4 ,they are acquisitiveness1 ill-temper1 dullness of perception1 vanity1 wrong views1 doubt1 sloth1 arrogance1 want of self-respect1 and want of respect for public opinion4 #bge ,the whole story is given below1 in the ,nimi ,jtaka1 ,book xii4 #bgf ,see the ,translator's #8,buddhism1' p4 #fe1 and the authorities there quoted1 to which add ,culla ,vagga1 ,,vii4 i4 #a-d4 ,the name ,bhaddiya means the ,happy ,one1 and the story has very probably arisen in explanation of the name4 #bgg ,the word translated 8,happiness0 is also a name of ,arahatship or ,nirvna 7that is1 perfect peace1 goodness1 and wisdom74 #bgh ,this story is founded on the similar story told of ,bhaddiya 7the same ,bhaddiya as the one mentioned in the ,introductory ,story7 in the ,culla ,vagga1 ,,vii4 i4 #e1 #f4 ,the next story but one 7the ,banyan ,deer7 is one of those illustrated in the ,bharhut sculptures4 ,both must therefore belong to the very earliest period in ,buddhist history4 #bgi 8,the story of ,devadatta10 adds a gloss1 8as far as his appointment as ,abhimra1 will be related in the ,khaahla ,jtaka1 as far as his rejection as ,treasurer1 in the ,culla-hasa ,jtaka1 and as far as his sinking into the earth1 in the ,samudda-vnija ,jtaka in the #abth ,book40 #bhj ,see the translator's #8,buddhism1' p4 #gf4 #bha ,this verse is quoted by the ,dhammapada ,commentator1 p4 #adf1 where the ,introductory ,story is substantially the same1 though differing in some details4 ,the first line of the verse is curious1 as there is nothing in the fable about righteousness or courtesy4 ,it either belonged originally to some other tale1 or is made purposely in discord with the facts to hint still more strongly at the absurdity of the worthy deer attempting to make human poetry4 #bhb ,this ,introductory ,story is given also as the occasion on which v4 #afj of the ,dhammapada was spoken 7,fausbll1 pp4 #cbg and foll47 #bhc ,the thirty-two constituent parts will be found enumerated in the ,khuddaka ,pha1 p4 #c1 and most of them are mentioned in the following verses1 which are not attributed to the #8attractive' young wife1 and which sound wooden enough after her spirited outburst4 ,possibly they are a quotation by this commentator of some monkish rhymes he thinks appropriate to the occasion4 ,the whole of the conversation is omitted in the ,dhammapada commentary4 ,bound together by bones and sinews1 ,o'erspread with flesh and integument1 ,the body is hidden #8neath its skin1-- ,it seems not as it really is6 ,it is filled inside--the trunk is filled-- ,with liver1 and with abdomen2 ,with heart and lungs1 kidney and spleen2 ,with mucus1 matter1 sweat1 and fat2 ,with blood1 and grease1 and bile1 and marrow4 ,and from each of its nine orifices ,impurity flows ever down3 ,rheum from the eye1 wax from the ear1 ,from the nose mucus1 vomit from the mouth2 ,and bile and phlegm do both come out ,from the perspiring1 dirty frame4 ,its hollow head1 too1 is but filled ,with the nerve-substance of the brain4 ,yet the fool1 whom dullness never leaves1 ,he thinks it beautiful and bright4 ,the body causes endless ills2-- ,resembles just a upas-tree2 ,the dwelling-place of all disease1 ,is but a mass of misery4 ,were the inside of this body ,only visible without1 ,one would have to take a stick in hand ,to save oneself from crows and dogs6 ,evil-smelling and impure1 ,the body's like a filthy corpse2 ,despised by those who've eyes to see1 ,it's only praised by those who're fools6 #bhd ,literally reached the chief ,fruit2 the benefit resulting from the completion of the last stage of the path leading to ,nirvna2 that is1 ,nirvna itself4 ,it is a striking proof of the estimation in which women were held among the early ,buddhists1 that they are several times declared to have reached this highest result of intellectual activity and earnest zeal4 ,compare the ,introductory ,story to ,jtaka ,no4 #bcd4 #bhe ,bos ,grunniens4 #bhf ,see #8,buddhism1' pp4 #aci1 #adj4 #bhg ,quoted by the ,dhammapada commentator1 p4 #cbi4 #bhh ,the two previous lines should belong1 ,i think1 to the explanatory comment4 #bhi ,the story of ,rahapla is given in the ,sutta of that name1 translated by ,gogerly1 ,j4 ,c4 ,a4 ,s41 #ahdg-ahdh1 p4 #ie4 ,the same plan was followed by ,sudinna as related in the ,prjika1 and translated by ,coles1 ,j4 ,c4 ,a4 ,s41 #ahgf-ahgg1 p4 #ahg4 #bij ,this is the third of the ,thirteen just alluded to4 #bia 8',eight-hoofed1' two hoofs on each foot10 explains the commentator4 ,see note on p4 #bbc4 #bib ,this amusing ,introductory ,story will scarcely bear translating4 #bic ,the verse is very obscure1 and the long commentary does not make it clearer4 8,to keep in any posture that he likes0 is literally 8having three postures--master of three postures40 8,most swift0 is in the original 8eight-hoofed40 ,if 8eight-hoofed0 means 8with two hoofs on each foot10 as the commentator thinks1 where would be the peculiarity so creditable to the obedient learner8 ,the last line in the test is so corrupt that the commentator can only suggest three contradictory and improbable explanations4 ,if one could venture to read chava kalhati bhoti1 one might render1 8,my nephew1 lady1 can counterfeit a corpse40 ,mr4 ,trenckner has been good enough to send me the following suggested translation1 8,the deer1 the threefold cunning 787 fertile in expedients1 the cloven-footed1 who goes to drink at midnight 7687 7don't fear for him71 lying on one ear1 panting on the ground1 my nephew1 by the six tricks he knows will dodge 7the hunter740 #bid ,compare the ,fable of the ,two sides of the ,shield4 #bie ,that is1 by the production at their death of angels as the result of their ,karma4 #bif ,that is1 in seeking after what they think is salvation 7safety from the wrath of a god71 fools practise rites and harbour delusions which become spiritual bonds4 ,death to oneself1 and spiritual rebirth1 is the only true salvation4 ,the whole parable is a play on the word 8,mutti10 which means both salvation1 and the performance of1 the being delivered from1 a vow4 #big ,any one who has seen the restlessness of monkeys in the safe precincts of a ,buddhist monastery 7or even in the monkey-house at the ,zoological ,gardens7 will appreciate the humour of this description4 ,the ,bharhut sculptor1 too1 has some capital monkeys sitting1 like good little boys1 and listening to the ,bodisat4 #bih ,this solemn appeal to a former good action1 if it be true1 is often represented as working a miracle1 and is called saccakiriy1 i4e4 8truth-act40 ,childers properly compares #b ,kings i4 #aj3 8,if ,i be a man of ,god1 then let fire come down from heaven1 and consume thee and thy fifty4 ,and there came down fire from heaven and consumed him and his fifty40 ,but the miracle1 said in the ,buddhist scriptures to follow on an appeal of this kind1 is usually1 as in this case1 an assistance to some one in distress4 ,on the ,perfections1 see above1 pp4 #ed to #eh4 #bii ,this seems to be a gloss1 as the writer adds1 8,he could not have stopped at that point2 so it should not thus be understood40 #cjj ,on this story1 see the translator's 8,buddhism10 pp4 #aif-aih4 #cja ,on this story1 see below1 ,jtaka ,no4 #ce4 #cjb ,this verse is quoted by the ,dhammapada ,commentator1 ,fausbll1 p4 #adg4 #cjc ,the ,commentator on the 8,scripture ,verses0 7p4 #cca71 says that it was at the end of this story that the ,buddha uttered the #afbnd verse of that ,collection--8,he who exceeds in wickedness makes himself such as his enemy might desire1 7dragging himself down7 as the creeper the tree which it has covered40 #cjd ,literally1 of the ,agatis 7things of which a judge1 and especially a king1 sitting as judge1 ought not to be guilty72 they are four in number1 partiality1 ill-will1 ignorance1 and fear4 #cje ,see the last ,introductory ,story4 #cjf ,a title of honour given to ,sriputta4 #cjg ,this is verse ,no4 #bhe of the #8,scripture ,verses1' propos of which the commentator tells the same story as is told here4 #cjh ,this ,introductory ,story is also told as the introduction to ,jtakas ,nos4 #ada and #ahd4 #cji ,a 8,rogue elephant0 is a well-known technical term for a male who has been driven out of the herd1 and away from the females1 by a stronger than himself2 or for a male1 who1 in the rutting season1 has lost his self-command4 ,such elephants1 however gentle before1 become exceedingly vicious and wanton4 #caj ,literally ,samaa-,brhmans1 the ,samaas1 or ,self-conquering ,ones1 being those who have given up the world1 and devoted themselves to lives of self-renunciation and of peace4 ,real superiority of caste--true ,brmanship--is the result1 not of birth1 but of self-culture and self-control4 ,the ,samaas are therefore the true ,brhmans1 #8,brhmans by saintliness of life4' ,the ,samaas were not necessarily ,buddhists1 though they disregarded the rites and ceremonies inculcated by the ,brhmans4 ,it would not have answered the king's purpose to send ,brhmans3 who are distinguished throughout the ,jtakas1 not by holiness of life1 but by birth2 and who would be represented as likely to talk1 not of righteousness1 but of ritual4 ,i cannot render the compound1 therefore1 by #8,samaas ,,and ,brhmans1' and ,i very much doubt whether it ever has that meaning 7but see ,childers contra1 under ,samaa74 ,it certainly never has the sense of #8,samaas ,,or ,brhmans4' ,it was an early ,buddhist idea that the only true ,samaas were those members of the ,order who had entered the ,noble ,path1 and the only true ,brhmans those who had reached to the goal of the ,noble ,path1 that is1 to ,nirvna4 ,see ,mah ,parinibbana ,sutta1 p4 #eh4 #caa ,perhaps #8,woman-face' would be a more literal rendering of the word ,mahil-mukha4 ,but as the allusion is evidently to the elephant's naturally gentle character1 ,i have rendered the expression by #8,girly-face4' ,the exaggeration in this story is somewhat too absurd for ,western tastes4 #cab ,so at p4 #aba of the ,mahvasa the king sends ,mahinda to find out why the state elephant refused his food4 ,mahinda finds the motive to be that the elephant wants a ,dgaba to be built2 and the king1 8who always gratified the desires of his subjects10 had the temple built at once6 ,the author of the ,mahvasa must often have heard the ,jtaka stories told1 and this among the number4 #cac ,note by the ,commentator4 8,this so-called enforcing 7or illustrating7 the story by a discourse on the ,four ,truths is to be understood at the end of every ,jtaka2 but we only mention it when it appears that it was blessed 7to the conversion of some character in the ,introductory ,story740 #cad ,these 8,six0 are noted characters in ,buddhist legend4 ,they are six bad monks1 whose evil deeds and words are said to have given occasion to many a 8bye-law10 if one may so say1 enacted in the ,vinaya ,pitaka for the guidance of the members of the ,buddhist ,order of ,mendicants4 #cae ,this was a ,december festival1 held to celebrate the close of the season of ,,was1 the four 7or1 according to some authorities1 three7 months of rainy weather1 during which the members of the ,order had to stay in one place4 ,the ,buddha had spent ,,was among the angels--not1 of course1 that he cared to go to heaven for his own sake1 but to give the ignorantly happy and deluded angels an opportunity of learning how to forsake the error of their ways4 ,in a subsequent form of this curious legend1 whose origin is at present unknown1 he is said to have descended into hell with a similar object4 ,see ,professor ,cowell in the ,indian ,antiquary for #ahgi4 #caf ,it will be observed that the old woman's #8,blackie' could understand what was said to him1 and make his own meaning understood2 but he could not speak4 #cag ,if ,muika1 the name of the ,pig1 is derived from the root ,,mar 7,b4 ,r4 ,no4 #b7--;as ,i think it must be1 in spite of the single --it is a verbal noun derived from a past participle1 meaning #8cut into small pieces4' ,the idea is doubtless of the small pieces of meat used for curry1 as the ,indians had no sausages4 ,i could not dare to coin such a word as #8,curry-bit-ling1' and have therefore preserved the joke by using a word which will make it intelligible to ,european readers4 ,this well-told story is peculiarly interesting as being one of those ,indian stories which have reached ,europe independently of both the #8,kalilag and ,dimnag' and the #8,barlaam and ,josaphat' literature4 ,professor ,benfey 7pp4 #bbh-bbi of his ,introduction to the ,paca ,tantra7 has traced stories somewhat analogous throughout ,european literature2 but our story itself is1 he says1 found almost word for word in an unpublished ,hebrew book by ,berachia ben ,natronai1 only that two donkeys take the place of the two oxen4 ,berachia lived in the twelfth or thirteenth century1 in ,provence4 ,one of the analogous stories is where a falcon complains to a cock1 that1 while he 7the falcon7 is so grateful to men for the little they give him that he comes and hunts for them at their beck and call1 the cock1 though fed up to his eyes1 tries to escape when they catch him4 8,ah60 replies the cock1 8,i never yet saw a falcon brought to table1 or frying in a pan60 7,anvar i ,suhaili1 p4 #add2 ,livre des ,lumires1 p4 #aab2 ,cabinet des ,fes1 xvii4 #bgg2 ,bidpai et ,lokman1 ii4 #ei2 ,la ,fontaine1 viii4 #ba74 ,among the so-called sop's ,fables is also one where a calf laughs at a draught ox for bearing his drudgery so patiently4 ,the ox says nothing4 ,soon after there is a feast1 and the ox gets a holiday1 while the calf is led off to the sacrifice 7,james's sop1 ,no4 #aej74 ,jtaka ,no4 #bhf is the same story in almost the same words1 save 7#a7 that the pig's name is there ,slha1 which means the edible root of the water-lily1 and might be freely rendered #8,turnips'2 and 7#b7 that there are three verses instead of one4 ,as special stress is there laid on the fact that #8,turnips' was allowed to lie on the heh-maca1 which ,i have above translated #8sty1' it is possible that the word means the platform or seat in front of the hut1 and under the shade of the overhanging eaves1--a favourite resort of the people of the house4 #cah ,the following tale is told1 with some variations1 in the course of the commentary on verse #cj of the ,dhammapada 7pp4 #ahf and foll472 but the ,introductory ,story is there different4 #cai ,the commentator on the 8,scripture ,verses0 adds an interesting point--that there was an inscription on the pinnacle1 and that the ,bodisat put up a stone seat under a tree outside1 that all who went in might read the letters1 and say1 8,this hall is called the ,hall of ,piety40 #cbj ,the 8,scripture ,verses0 commentator 7p4 #ahi7 avoids the curious abruptness of this rather unkind remark by adding that the reason for this was that ,well-born's being the ,bodisat's niece and servant1 she thought she would share in the merit of his part in the work4 #cba ,vejayanta4 ,compare what is said above1 p4 #ig1 of ,mra's vhana1 ,giri-mekhala4 #cbb ,that is1 his own angels and those of the archangel ,brahma4 #cbc ,in this story we have a good example of the way in which the current legends1 when adopted by the ,buddhists1 were often so modified as to teach lessons of an effect exactly contrary to those they had taught before4 ,it is with a touch of irony that ,sakka is made to conquer the ,titans1 not by might1 but through his kindness to animals4 #cbd ,see above1 p4 #agh4 #cbe ,how this was done1 and the lasting feud which the election gave rise to between the owl and the crow1 is told at length in ,jtaka ,no4 #bgj4 ,the main story in ,book ,,iii4 of the ,paca ,tantra is founded on this feud4 #cbf ,this fable forms one of those illustrations of which were carved in bas relief round the ,great ,tope at ,bharhut4 ,there the fair gosling is represented just choosing the peacock for her husband2 so this tale must be at least sixteen hundred years old4 ,the story has not reached ,europe2 but it is referred to in a stanza occurring in1 according to ,benfey1 the oldest recension of the ,paca ,tantra contained in the ,berlin ,,ms4 ,see ,benfey1 i4 #ih1 p4 #bhj2 and ,kahn1 #8,sagwissenschaftliche ,studien1' p4 #fi4 ,the word ,hasa1 which ,i have here translated ,goose1 means more exactly a wild duck2 and the epithet #8,golden' is descriptive of its beauty of colour4 ,but the word ,hasa is etymologically the same as our word ,goose 7compare the ,german ,gans72 and the epithet #8golden1' when applied to a goose1 being meaningless as descriptive of outward appearance1 gave rise to the fable of the ,goose with the ,golden ,eggs4 ,the latter is therefore a true 'myth1' born of a word-puzzle1 invented to explain an expression which had lost its meaning through the progress of linguistic growth4 #cbg ,professor ,benfey1 in the ,introduction to his ,paca ,tantra 7vol4 i4 p4 #cjd71 and ,professor ,fausbll in the ,journal of the ,royal ,asiatic ,society for #ahgj1 have dealt with the history of this story4 ,it has not been found in ,europe1 but occurs in somewhat altered form in the ,mah-bhrata 7,book ,v4 vv4 #bdee and foll471 in the first ,book of the ,hitopadesa1 and in the second ,book of the ,paca ,tantra4 ,the ,buddhist story is evidently the origin of the others4 #cbh ,this story has several points of affinity with the one above1 ,no4 #ac 7pp4 #baa-bac71 on the stag who came to his death through his thoughtless love for the roe4 #cbi ,see above1 p4 #bce4 #ccj ,bheuka4 #cca ,it is difficult to convey the impression of the mystic epithet here used of fire4 ,jtaveda must mean 8he who possesses 7or perhaps possesses the knowledge of7 all that is produced40 ,it is used not infrequently in the ,vedic literature as a peculiarly holy and mystical epithet of ,agni1 the personification of the mysterious element of fire1 and seems to refer to its far-reaching1 all-embracing power4 #ccb ,this story is referred to as one of the #8kalpa-enduring miracles' in ,jtaka ,no4 #bj above1 p4 #bce4 #ccc ,see above1 p4 #acj4 #ccd ,see the translator's #8,buddhism1' pp4 #ajh and #agd-agg 7#bnd edition74 #cce ,this ,birth ,story1 with the same ,introductory ,story1 is found1 in nearly identical terms1 in the ,culla ,vagga 7vi4 #f74 ,the story1 therefore1 is at least as old as the fourth century ,b4,c4 ,jtaka ,no4 #aag is also called the ,tittira ,jtaka4 #ccf ,this fable is a great favourite4 ,it was among those translated into the ,syriac and ,arabic1 and has been retained in all the versions of the ,kalila and ,dimna series1 while it occurs in the ,arabian ,nights1 and in the story-books of the ,northern ,buddhists and of the ,hindus4 ,it has been already traced through all the following story-books 7whose full titles1 and historical connexion1 are given in the ,tables appended to the ,introduction to this volume74 ,kalilag und ,dimnag1 pp4 #ab1 #ac4 ,sylvestre de ,sacy1 chapter v4 ,wolf1 vol4 i4 p4 #da4 ,anvr i ,suhaili1 p4 #aag4 ,knatchbull1 pp4 #aac-aae4 ,symeon ,seth 7,athens edition71 p4 #af4 ,john of ,capua1 c4 #d b4 ',ulm' ,german text1 ,d4 ,v4 b4 ,the ,spanish version1 xiii4 #f4 ,firenzuola1 p4 #ci4 ,doni1 p4 #ei4 ,livre des ,lumires1 p4 #ib4 ,cabinet des ,fes1 xvii4 p4 #bba4 ,livre des ,merveilles 7du ,meril in a note to ,batalo1 p4 #bch74 ,contes et ,fables ,indiennes de ,bidpai et de ,lokman1 i4 p4 #ceg4 ,la ,fontaine1 x4 #d4 ,arabian ,nights 7,weil1 iv4 #iae74 ,paca ,tantra1 i4 #g 7comp4 ii4 #eh74 ,hitopadesa1 iv4 #g 7,max ,mller4 p4 #aah74 ,kath ,sarit ,sgara ,tar4 lx4 #gi-ij4 ,dhammapada1 p4 #aee4 ,professor ,benfey has devoted a long note to the history of the story 7,introduction to the ,paca ,tantra1 i4 #agd1 #fj71 and ,i have only succeeded in adding1 in a few details1 to his results4 ,the tale is told very lamely1 as compared with the ,pli original1 in all those versions ,i have been able to consult4 ,it is strange that so popular a tale was not included by ,planudes or his successors in their collections of so-called sop's ,fables4 #ccg ,in the so-called sop's ,fables are several on the text that a haughty spirit goeth before a fall2 for instance1 #8,the ,charger and the ,ass1' #8,the ,bull and the ,frog1' and #8,the ,oats and the ,reeds'2 but this is the only story ,i know directed against the pride arising from the temporary possession of wealth4 #cch ,it is a great breach of etiquette for an inferior to remain in any place above that where his superior is4 #cci ,one who has the power of gaining salvation for himself2 but not of giving others the knowledge of it4 ,the ,birth ,story to which this is an ,introduction is about a gift to a ,pacceka ,buddha4 #cdj ,ariya-puggalas1 the persons who1 by self-culture and self-control1 have entered respectively on the ,four ,stages1 and have reached the ,four ,fruits of the ,noble ,eightfold path4 #cda ,this story is quoted in #8,strange ,stories from a ,chinese ,studio1' translated by ,herbert ,a4 ,giles1 vol4 i4 p4 #cif4 99 99 99 99 99 ,transcriber's ,notes ,obvious typographical errors and inconsistencies have been silently corrected4 ,hyphenation and diacritics have been standardised1 but other variations in spelling and punctuation remain unchanged4 ,italics are represented thus italic and bold thus bold4