,the ,grateful ,elephant ,by the same author3 ,,buddhist ,,parables4 ,translated from the original ,pli4 ,one volume4 xxix #cdh pages4 ,with photogravure of a ,bodhisattva head from ,gandhra1 from original in the ,pennsylvania ,museum4 ,octavo4 ,cloth4 ,yale ,university ,press1 #aibb4 #e4jj4 ,,buddhist ,,legends4 ,translated from the original ,pli text of the ,dhammapada ,commentary4 ,three volumes4 ,harvard ,oriental ,series1 #bh1 #bi1 #cj4 #aaad pages4 ,octavo4 ,cloth4 ,harvard ,university ,press1 #aiba4 #ae4jj a set4 ,illustration3 ,then the elephant with his trunk caressed the ,future ,buddha and lifted him up4 ,the ,grateful ,elephant ,and ,other ,stories ,translated from the ,pli ,by ,eugene ,watson ,burlingame with ,illustrations by ,dorothy ,lathrop ,illustration ,new ,haven1 ,yale ,university ,press ,london1 ,humphrey ,milford1 ,oxford ,university ,press ,mcmxxiii ,copyright #aibc by ,yale ,university ,press4 ,printed in the ,united ,states of ,america4 ,to my nephew ,westcott ,this book contains twenty-six stories selected from the author's larger work ,buddhist ,parables1 ,yale ,university ,press1 #aibb4 ,the translation is a close1 idiomatic rendering of the original ,pli text4 ,in a few cases1 words and phrases have been softened1 and sentences have been omitted4 ,in ,story #a1 two whole paragraphs which interrupt the progress of the story have been omitted4 ,the author has not1 however1 8written down0 any of the stories in order to remove such difficulties as the original translation may present to the child4 ,note on ,pronunciation of ,pli ,names4 ,the quantity of vowels is marked throughout4 ,short a is pronounced like u in but1 long like a in father1 long like ee in see1 long like oo in too1 short i and short u differing from the corresponding long vowels not in sound but in length4 ,the u in ,buddha1 for example1 is short4 ,simple consonants are pronounced as in ,english1 except that c is pronounced like ch in church1 g as in get1 and j as in judge4 ,combinations like th and dh should be pronounced as in hothouse and madhouse4 ,names containing underdotted letters have been eliminated4 ,a syllable is said to be long if it contains either a long vowel1 or a short vowel followed by two consonants 7except a consonant followed by h74 ,words of three or more syllables are accented on the second syllable from the last1 provided the next to the last syllable is short1 as ,gtama1 ,mllika4 ,if the next to the last syllable is long1 it receives the accent1 as ,brahmadtta1 ,nibbna4 ,contents4 ,,page ,note on pronunciation of ,pli names viii ,list of illustrations xiii ,introduction xv ,note on the illustrations xxix #a4 ,the grateful elephant ,j4 #aef3 ii4 #ag #a ,where there's a will1 there's a way #b4 ,grateful animals and ungrateful man ,j4 #gc3 i4 #cbb #i ,driftwood is worth more than some men #c4 ,elephant and ungrateful forester ,j4 #gb3 i4 #cai #ai ,the whole earth will not satisfy an ungrateful man #d4 ,quail1 crow1 fly1 frog1 and elephants ,j4 #ceg3 iii4 #agd #bf ,the biter bit #e4 ,quails and fowler ,j4 #cc3 i4 #bjh #cj ,in union there is strength #f4 ,brahmadatta and the prince ,vin4 i4 #cdb #cc ,love your enemies #g4 ,antelope1 woodpecker1 tortoise1 and hunter ,j4 #bjf3 ii4 #aeb #dh ,in union there is strength #h4 ,brahmadatta and ,mallika ,j4 #aea3 ii4 #a #eb ,overcome evil with good #i4 ,a ,buddhist ,tar-baby ,j4 #ee3 i4 #bgb #eh ,keep the ,precepts #aj4 ,vedabbha and the thieves ,j4 #dh3 i4 #beb #fd ,cupidity is the root of ruin #aa4 ,the anger-eating ogre ,s4 i4 #bcg #gb ,refrain from anger #ab4 ,the patient woman ,m4 #ba3 i4 #abe #ge ,patient is as patient does #ac4 ,blind men and elephant ,udna1 #ff #gi ,avoid vain wrangling #ad4 ,king and boar #hc ,evil communications corrupt good manners ,part #a4 ,gem1 hatchet1 drum1 and bowl ,j4 #ahf3 ii4 #aja ,part #b4 ,corrupt fruit from a good tree ,j4 #ahf3 ii4 #ajd #ae4 ,a ,buddhist ,henny-,penny ,j4 #cbb3 iii4 #gd #ib ,much ado about nothing #af4 ,the birds 7cf4 #ag7 ,vin4 iii4 #adg #ig ,nobody loves a beggar #ag4 ,dragon ,jewel-neck #ii ,nobody loves a beggar ,a4 ,canonical version ,vin4 iii4 #ade ,b4 ,uncanonical version ,j4 #bec3 ii4 #bhc #ah4 ,snake-charm #ajg ,a blessing upon all living beings6 ,a4 ,canonical version ,vin4 ii4 #aji ,b4 ,uncanonical version ,j4 #bjc3 ii4 #add #ai4 ,partridge1 monkey1 and elephant #aad ,reverence your elders ,a4 ,canonical version ,vin4 ii4 #afa ,b4 ,uncanonical version ,j4 #cg3 i4 #bag #bj4 ,the hawk #aai ,walk not in forbidden ground ,a4 ,canonical version ,s4 v4 #adf ,b4 ,uncanonical version ,j4 #afh3 ii4 #eh #ba4 ,how not to hit an insect #abd ,better an enemy with sense than a friend without it ,a4 ,boy and mosquito ,j4 #dd3 i4 #bdf ,b4 ,girl and fly ,j4 #de3 i4 #bdh #bb4 ,monkey-gardeners #abi ,misdirected effort spells failure ,a4 ,one-stanza version ,j4 #df3 i4 #bdi ,b4 ,three-stanza version ,j4 #bfh3 ii4 #cde #bc4 ,two dicers #ace ,take care6 ,a4 ,canonical version ,d4 ii4 #cdh ,b4 ,uncanonical version ,j4 #ia3 i4 #cgi #bd4 ,two caravan-leaders #ach ,be prudent6 ,a4 ,canonical version ,d4 ii4 #cdb ,b4 ,uncanonical version ,j4 #a3 i4 #ie #be4 ,boar and lion ,kathsaritsgara1 #gb #aed ,eat me1 ,o lion6 #bf4 ,fairy-prince and griffin ,kathsaritsgara1 #bb and #ij #aeg ,eat me1 ,o griffin6 ,glossary #afi ,list of ,illustrations4 ,story ,facing #a4 ,the grateful elephant ,title-page ,then the elephant with his trunk caressed the ,future ,buddha and lifted him up #b4 ,grateful animals and ungrateful man #ab ,thus did those four persons travel together1 swept along by the river #c4 ,elephant and ungrateful forester #bb ,the man actually cut off his two principal tusks6 #g4 ,antelope1 woodpecker1 tortoise1 and hunter #ej ,at that moment the tortoise had chewed all of the strips except just one strap #i4 ,a ,buddhist ,tar-baby #fj ,then he hit him with a spear #aa4 ,the anger-eating ogre #gb 8,here1 ,sire1 a certain ogre1 ill-favored1 dwarfish1 sits in your seat0 #ad4 ,king and boar #hf ,he bit the gem1 and by its magical power rose into the air #ae4 ,a ,buddhist ,henny-,penny #if ,so taking the little hare on his back1 he sprang forward with the speed of a lion #ag4 ,dragon ,jewel-neck #ajd ,every day ,jewel-neck the dragon-king would encircle him with his coils #bb4 ,monkey-gardeners #acj 8,when you water the young trees1 pull them up by the roots1 every one0 ,introduction4 ,these stories are said to have been related by ,gotama ,buddha for the purpose of conveying to his hearers moral and religious lessons and the lessons of common sense4 ,gotama ,buddha was born nearly twenty-five centuries ago in the city of ,kapila1 in ,northeast ,india4 ,kapila was the principal city of the ,sakya tribe1 and his father was king of the tribe4 ,gotama was his family name4 ,buddha means ,awakened or ,enlightened1 that is to say1 awakened or enlightened to the cause and the cure of human suffering4 ,the ,buddhist ,scriptures tell us that when ,gotama was born1 the angels rejoiced and sang4 ,an aged wise man inquired3 8,why doth the company of angels rejoice80 ,they replied3 8,he that shall become ,buddha is born in the village of the ,sakyas for the welfare and happiness of mankind2 therefore are we joyful and exceeding glad40 ,the wise man hastened to the king's house1 and said3 8,where is the child8 ,i1 too1 wish to see him40 ,they showed him the child4 ,when he saw the child1 he rejoiced and was exceeding glad4 ,and he took him in his arms1 and said3 8,without an equal is he6 foremost among men60 ,then1 because he was an old man1 and knew that he was soon to die1 he became sorrowful and wept tears4 ,said the ,sakyas3 8,will any harm come to the child80 8,no10 replied the wise man1 8this child shall one day become ,buddha2 out of love and pity for mankind he shall set in motion the ,wheel of ,religion2 far and wide shall his religion be spread4 ,but as for me1 ,i have not long to live2 before these things shall come to pass1 death will be upon me4 ,therefore am ,i stricken with woe1 overwhelmed with sorrow1 afflicted with grief40 ,seven days after ,gotama was born1 his mother died1 and he was brought up by his aunt and step-mother4 ,when he was nineteen years old1 he married his own cousin4 ,for ten years he lived a life of ease1 in the enjoyment of all the comforts and luxuries which riches and high position could give him4 ,when he was twenty-nine years old1 a change came over him4 99 99 99 99 99 ,for many centuries1 it has been a common belief in ,india that when a human being dies1 he is at once born again4 ,if he has lived a good life1 he will be born again on earth as the child of a king or of a rich man1 or in one of the heavens as a god4 ,if he has lived an evil life1 he will be born again as a ghost1 or as an animal1 or in some place of torment4 ,according to this belief1 every person has been born and has lived and died so many times that it would be impossible to count the number4 ,indeed1 so far back into the past does this series of lives extend that it is impossible even to imagine a beginning of the series4 ,what is more to the point1 in each of these lives every person has endured much suffering and misery4 ,said the ,buddha3 8,in weeping over the death of sons and daughters and other dear ones1 every person1 in the course of his past lives1 has shed tears more abundant than all the water contained in the four great oceans40 ,and again3 8,the bones left by a single person in the course of his past lives would form a pile so huge that were all the mountains to be gathered up and piled in a heap1 that heap of mountains would appear as nothing beside it40 ,and again3 8,the head of every person has been cut off so many times in the course of his past lives1 either as a human being or as an animal1 as to cause him to shed blood more abundant than all the water contained in the four great oceans40 ,nothing more terrible than this can be imagined4 ,yet for many centuries it has been a common belief in ,india4 ,wise men taught that there was a way of escape1 a way of salvation4 ,if a person wished to avoid repeated lives of suffering and misery1 he must leave home and family and friends1 become a monk1 and devote himself to fasting1 bodily torture1 and meditation4 99 99 99 99 99 ,the ,buddhist ,scriptures tell us that when ,gotama was twenty-nine years old1 he saw for the first time an ,old ,man1 a ,sick ,man1 a ,dead ,man1 and a ,monk4 ,the thought that in the course of his past lives he had endured old age1 sickness1 and death1 times without number1 terrified him1 and he resolved to become a monk4 ,leaving home and wife and son1 he devoted himself for six years to fasting1 bodily torture1 and meditation4 ,finally he became convinced that fasting and bodily torture were not the way of salvation1 and abandoned the struggle4 ,one night he had a wonderful experience4 ,first he saw the entire course of his past lives4 ,next he saw the fate after death of all living beings4 ,finally he came to understand the cause of human suffering and the cure for it4 ,thus it was that he became ,buddha1 the ,awakened1 the ,enlightened4 ,he saw that the cause of rebirth and suffering was craving for worldly pleasures and life and riches4 ,he saw that if this craving were uprooted1 rebirth and suffering would come to an end4 ,he saw that this craving could be uprooted by right belief1 right living1 and meditation4 99 99 99 99 99 ,for forty-five years the ,buddha journeyed from place to place1 preaching and teaching4 ,he founded an order of monks and nuns1 and won many converts4 ,he lived to be eighty years old4 ,missionaries carried his teachings from ,india to ,ceylon and ,burma and ,china and ,tibet and ,japan4 ,in a few hundred years the religion of the ,buddha had spread over the whole of ,asia4 ,hundreds of millions of human beings have accepted his teachings4 ,in at least two respects1 the teachings of the ,buddha were quite remarkable4 ,in the first place1 he insisted on the virtue of moderation4 ,he urged upon his hearers to avoid the two extremes of a life devoted to fasting and self-torture1 and a life of self-indulgence4 ,in the second place1 he taught that a man must love his neighbor as himself1 returning good for evil and love for hatred4 ,but this was not all4 ,he taught men to love all living creatures without respect of kind or person4 ,he taught men not to injure or kill any living creature1 whether a human being or an animal1 even in self-defense4 ,all war1 according to the teaching of the ,buddha1 is unholy4 ,in the course of time it came to be believed that ,gotama had become ,buddha as the fruit of good deeds performed in countless previous states of existence1 especially deeds of generosity4 ,at any time1 had he so desired1 he might have uprooted craving for worldly pleasures and life and riches by meditation1 and thus have escaped the sufferings of repeated states of existence4 ,but this he deemed an unworthy course4 ,out of pity and compassion and friendliness for living creatures1 he preferred to be reborn again and again1 to suffer and to die again and again1 in order that1 by the accumulated merit of good works1 he might himself become enlightened and thus be able to enlighten others4 ,in comparison with the career of the ,future ,buddha1 devoted to the performance of good works1 unselfish1 generous to the point of sacrificing his own body and blood1--the career of the monk1 isolated from the world1 selfish1 seeking by meditation to uproot craving for worldly pleasures and life and riches1 seemed low and mean4 ,the disciple began to imitate his ,master4 ,thus began the ,higher ,career or ,vehicle of ,mahyna or ,catholic ,buddhism1 as distinguished from the ,lower ,career or ,vehicle of the more primitive ,hnayna ,buddhism of the ,pli texts4 ,thus did the quest of ,buddhahood supplant the quest of ,nibbna4 ,this development took place long before the beginning of the ,christian era4 99 99 99 99 99 ,gotama ,buddha made frequent use of similes1 allegories1 parables1 fables1 and other stories1 to illustrate his teachings4 ,his example was imitated by his followers1 and in the course of time hundreds and hundreds of stories were attributed to him on general principles4 ,most of these stories were1 in their original form1 nothing but simple folk-tales1 many of them of great antiquity4 ,parallels and variants are found in the ,mahbhrata1 the ,panchatantra1 ,bidpai's ,fables1 the ,hitopadesha1 the ,kathsaritsgara1 and other fiction-collections1 especially those of the ,jains4 ,of the twenty-six stories contained in this book1 of eight of which two versions are given1 eleven stories or versions of stories 7#f1 #aa1 #ab1 #ac1 #af1 #ag a1 #ah a1 #ai a1 #bj a1 #bc a1 #bd a7 are taken from the oldest canonical texts of the ,buddhist ,sacred ,scriptures4 ,of these eleven stories1 the first nine are said to have been related by ,gotama himself1 the last two being attributed to the ,buddhist sage ,kumra ,kassapa4 ,it is highly probable that the tradition embodied in the texts regarding these eleven stories is correct4 ,we may therefore feel quite certain that such remarkable parables as ,brahmadatta and the prince 7#f71 ,blind men and elephant 7#ac71 and ,the birds 7#af7 were actually related by ,gotama himself1 in substantially the same form as that in which we now have them4 ,it is not at all unlikely that such a parable as ,brahmadatta and ,mallika 7#h7 was also related by ,gotama1 but of this we cannot be certain4 ,the approximate date of these old canonical texts is now well established4 ,numerous references to the ,buddhist ,scriptures in the ,bhbr edict of ,asoka1 about #bej ,b4,c41 and in the canonical work ,kathvatthu1 of about the same date1 amply justify the statement that the texts from which these eleven stories are taken are1 in their present form1 at least three or four centuries anterior to the ,christian era4 ,it may interest the reader to know that these texts1 originating in ,north ,india in the lifetime of ,gotama1 were handed down by oral tradition for many generations1 were reduced to canonical form within a century or two of the death of ,gotama1 were carried to ,ceylon in the third century ,b4,c41 were written down for the first time in the first century ,b4,c41 and were copied and recopied on palm-leaves by successive generations of scribes until comparatively recent times4 ,the rest of the stories 7except #be and #bf7 are taken from the ,book of the ,buddha's ,previous ,existences or ,jtaka ,book4 ,this remarkable work1 which also originated in ,north ,india1 relates in mixed prose and verse the experiences of the ,future ,buddha in each of #eej states of existence previous to his rebirth as ,gotama4 ,the received text of this work represents a recension made in ,ceylon early in the fifth century ,a4,d41 but much of the material is demonstrably many centuries older4 ,for example1 the stanzas rank as canonical ,scripture1 older versions of some of the stories occur in the canonical texts1 and many of the stories 7including #d and #g and #bb7 are illustrated by ,bharahat sculptures of the third century ,b4,c4 ,stories #be and #bf are also ,jtaka tales1 adapted from ,c4 ,h4 ,tawney's translation of the ,kathsaritsgara4 99 99 99 99 99 ,for the most part1 the ,jtaka stories purport to relate incidents in ,gotama's previous states of existence as a human being4 ,for example1 as ,prince ,noble-heart 7#a71 he triumphs over his enemies and succeeds to the throne of his father through the kindly offices of a grateful elephant4 ,as a ,brahman's son 7#b71 he befriends in turn a pampered prince1 a snake1 a rat1 and a parrot1 with the result that he is basely betrayed by the prince1 but treated with profound gratitude by the three animals4 ,as ,king ,brahmadatta 7#h71 he overcomes anger with kindness1 evil with good1 the stingy with gifts1 and the liar with truth4 ,as ,prince ,five-weapons 7#i71 he overcomes the giant ogre ,sticky-hair with the ,weapon of ,knowledge4 ,as a ,brahman's son 7#ag b71 he frees his younger brother from the power of ,jewel-neck1 the dragon-king4 ,as a ,brahman's son 7#ah b71 he teaches friendliness for all living beings4 ,as a caravan-leader 7#bd b71 he protects his companions from a troop of man-eating ogres4 ,as ,jmta-vhana1 prince of the fairies 7#bf71 he offers the sacrifice of his body and blood for the welfare of all living beings4 ,several of the stories purport to relate incidents in ,gotama's previous states of existence as an animal4 ,for example1 as a generous elephant 7#c71 he gives his tusks to an ungrateful forester who has betrayed him4 ,as a merciful elephant 7#d71 he spares the life of a tiny quail4 ,as a wise quail 7#e71 he avoids the snares of a fowler4 ,as a brave lion 7#ae71 he averts the destruction of a host of frightened animals4 ,as a wise partridge 7#ai b71 he serves as the preceptor of a monkey and an elephant4 ,as a wise quail 7#bj b71 he outwits a hawk4 ,as a wise boar 7#be71 he offers the sacrifice of his body and blood4 99 99 99 99 99 ,how did the ,future ,buddha come to be identified with the hero of each of these stories8 ,the stories themselves give us the answer4 ,for example1 in the story of ,brahmadatta and the prince 7#f71 we read that a high-minded prince generously forgave the murderer of his father and mother1 returning good for evil and love for hatred4 ,in this1 the oldest form of the story1 the ,future ,buddha is not even mentioned4 ,but in a later form of the story1 ,jtaka #cga1 we are expressly told that the generous prince was none other than the ,future ,buddha4 ,stories #ag1 #ah1 #ai1 #bj1 #bc1 and #bd illustrate the same process in a very striking way4 ,of each of these stories we have two versions1 an earlier version from a canonical source1 and a later version from an uncanonical source4 ,it will be observed that in the older versions the ,future ,buddha is not mentioned at all4 ,but in the later versions he is identified in turn with a wise ascetic 7#ag b1 #ah b71 a wise partridge 7#ai b71 a wise quail 7#bj b71 an honest dicer 7#bc b71 and a wise caravan-leader 7#bd b74 ,originally a simple folk-tale1 each of these stories has been converted into a birth-story by the simple literary device of identifying the highest and noblest character in the story with the ,future ,buddha4 ,this1 of course1 was a comparatively easy matter1 for the ,future ,buddha1 in his previous states of existence1 was believed to have exhibited the qualities of wisdom1 courage1 and generosity1 and there are few of the stories in which at least one of the characters does not exhibit one or another of these qualities4 ,the attempt to introduce the ,future ,buddha into the stories is not always carried out in a way to satisfy or convince the reader4 ,thus1 as an honest dicer 7#bc b71 he violates ,buddhist teaching by administering deadly poison to his companion1 a dishonest dicer4 ,the latter must not1 of course1 be allowed to die4 ,the honest dicer is therefore made to administer an emetic to his companion and to admonish him4 ,as a wise quail 7#bj b71 he again violates ,buddhist teaching by saving his own life at the expense of his enemy's life4 ,here the inconsistency is allowed to stand1 and the story is used to illustrate the folly of walking in forbidden ground4 ,in the case of some of the stories1 the figure of the ,future ,buddha is1 so to speak1 lugged in by the heels4 ,for example1 little or nothing is gained by identifying the antelope caught in a trap 7#g7 with the ,future ,buddha4 ,as a ,brahman's pupil 7#aj71 and as a king's counsellor 7#ad71 the ,future ,buddha offers only a word of advice4 ,as a trader 7#ba71 and as a wise man 7#bb71 he is merely a spectator1 and contents himself with remarking on the folly of misdirected effort4 ,it is quite clear that in the case of these stories also we are dealing with simple folk-tales which have undergone only slight modification4 99 99 99 99 99 ,some of the stories have traveled all over the world4 ,in the thirteenth1 fourteenth1 and fifteenth centuries1 many of them found their way into the highways and byways of ,european literature4 ,with ,story #a1 ,the grateful elephant1 compare the story of ,androclus and the lion1 ,aesop's fable of the ,lion and the ,shepherd1 and ,gesta ,romanorum #ajd4 ,with ,story #b1 ,grateful animals and ungrateful man1 compare ,r4 ,schmidt1 ,panchatantra i4 #i2 ,c4 ,h4 ,tawney1 ,kathsaritsgara ii4 #ajc2 ,e4 ,chavannes1 ,cinq ,cents ,contes #be2 ,a4 ,schiefner1 ,tibetan ,tales #bf2 ,gesta ,romanorum #aai2 and the following stories in ,grimm1 ,kinder- und ,hausmrchen3 #ag ,die weisse ,schlange1 #fj ,die zwei ,brder1 #fb ,die ,bienenknigin1 #he ,die ,goldkinder1 #ajg ,die beiden ,wanderer1 #abf ,ferenand getr und ,ferenand ungetr1 #aia ,das ,meerhschen4 ,for additional parallels1 see ,j4 ,bolte und ,g4 ,polivka1 ,anmerkungen zu den ,kinder- und ,hausmrchen der ,brder ,grimm1 ,mrchen #ag1 #fb1 #aia4 ,with ,story #c1 ,elephant and ungrateful forester1 compare ,e4 ,chavannes1 ,cinq ,cents ,contes #bh4 ,with ,story #d1 ,quail1 crow1 fly1 frog1 and elephants1 compare ,r4 ,schmidt1 ,panchatantra i4 #ah4 ,variants of ,stories #e and #g form the frame-story of ,panchatantra ii4 ,with ,story #e1 ,quails and fowler1 compare ,c4 ,h4 ,tawney1 ,kathsaritsgara ii4 #dh2 ,j4 ,hertel1 ,tantrkhyyika iii4 #aa2 also ,aesop's fable of the ,falconer and the ,birds4 ,with ,story #g1 ,antelope1 woodpecker1 tortoise1 and hunter1 compare ,mahbhrata xii4 #ach2 ,c4 ,h4 ,tawney1 ,kathsaritsgara i4 #bif2 also ,aesop's fable of the ,lion and the ,mouse4 ,with ,story #f1 ,brahmadatta and the prince1 compare ,e4 ,chavannes1 ,cinq ,cents ,contes #aj2 also ,jtaka #cga4 ,with ,story #h1 ,brahmadatta and ,mallika1 compare ,mahbhrata iii4 #aid4 ,with ,story #i1 ,a ,buddhist ,tar-baby1 compare ,e4 ,chavannes1 ,cinq ,cents ,contes #hi and #daj2 also the well-known story in ,joel ,chandler ,harris1 ,uncle ,remus1 ,his ,songs and ,his ,sayings4 ,story #aj1 ,vedabbha and the thieves1 is the original of ,chaucer's ,pardoner's ,tale2 compare also ,a4 ,schiefner1 ,tibetan ,tales #ai4 ,with ,story #ac1 ,blind men and elephant1 compare ,e4 ,chavannes1 ,cinq ,cents ,contes #hf4 ,with ,story #ad1 ,part #a1 ,gem1 hatchet1 drum1 and bowl1 compare ,grimm1 ,kinder- und ,hausmrchen3 #cf ,tischchen deck dich1 ,goldesel1 und ,knppel aus dem ,sack2 #ed ,der ,ranzen1 das ,htlein1 und das ,hrnlein4 ,for additional parallels1 see ,bolte-,polivka4 ,with ,story #ae1 ,a ,buddhist ,henny-,penny1 compare ,a4 ,schiefner1 ,tibetan ,tales #bb2 also the well-known children's story of the same name4 ,with ,story #ai1 ,partridge1 monkey1 and elephant1 compare ,a4 ,schiefner1 ,tibetan ,tales #bd4 ,with ,story #ba1 ,how not to kill an insect1 compare ,aesop's fable of the ,bald ,man and the ,fly4 ,for an interesting account of the history of some of the stories1 see ,w4 ,a4 ,clouston1 ,popular ,tales and ,fictions1 as follows3 ,story #b3 i4 #bbc-bda4 ,story #i3 i4 #acc-aed4 ,story #aj3 ii4 #cgi-djg4 ,story #ad3 i4 #aaj-abb4 ,story #ae3 i4 #bhi-cac4 ,story #ba3 i4 #ee-eg4 ,note on the ,illustrations4 ,just fifty years ago ,sir ,alexander ,cunningham discovered among the ruins of a memorial mound or stpa near the village of ,bharahat1 #abj miles southwest of ,allahabad1 a series of sculptures of the third century ,b4,c41 illustrating the legendary life of the ,buddha and stories from the ,book of the ,buddha's ,previous ,existences or ,jtaka ,book4 ,photographs of these sculptures1 together with a detailed description of each1 will be found in the explorer's monumental work ,stpa of ,bharhut4 ,it is from these ,bharahat sculptures that the artist has taken most of the materials for the illustrations to the present volume4 ,from these sculptures have been taken1 not only three entire scenes1 but animals1 costumes1 trees1 plants1 fruits1 flowers1 and other objects4 ,in the case of two scenes1 where the sculptured objects differ materially from the objects described in the text1 the artist has followed the sculptures rather than the text4 ,in the matter of details1 the illustrations are believed to be correct in every particular4 ,the design which appears on the cover1 and again on the title-page1 ,elephant and children1 is taken from ,cunningham1 ,plate xxxiii4 #b1 ,elephant and monkeys4 ,the ,bharahat sculpture represents an elephant being driven along by a troop of monkeys4 ,the artist has substituted children for monkeys1 but has preserved the spirit of the scene4 ,it may as well be said here as anywhere else that the saffron yellow of the cover is the exact color of the robes of a ,buddhist monk4 ,the color is therefore symbolic4 ,the frontispiece1 illustrating ,story #a1 ,the grateful elephant1 represents the scene in the elephant-stable4 ,a pure white elephant is shown in the act of raising the young prince1 the ,future ,buddha1 to his shoulders4 ,on the right stands the queen1 under a parasol held by an attendant4 ,on the left stand ministers of state1 ladies-in-waiting1 and slaves4 ,the open window1 through which the blue sky is seen1 forms an effective panel for the portrait of the young prince4 ,the saffron yellow of the background is again symbolic4 ,the illustration to ,story #b1 ,grateful animals and ungrateful man1 represents the pampered prince astride of a tree-trunk1 accompanied by his three companions1 a snake1 a rat1 and a parrot1 swept along by the river amid storm and darkness4 ,the illustration to ,story #c1 ,elephant and forester1 shows the ,future ,buddha1 in the form of a pure white elephant1 reclining like a cow1 and willingly permitting the ungrateful forester to cut off his two tusks4 ,trees4--,left middle3 ,ptali-tree1 ,trumpet ,flower1 ,bignonia ,suaveolens1 the ,bo-tree of the ,buddha ,vipassi4 ,see ,cunningham1 ,plates xxiii4 #c and xxix4 #a4 ,centre over elephant3 ,probably the ,sl-tree1 ,shorea ,robusta1 the ,bo-tree of the ,buddha ,vessabhu4 ,the mother of ,gotama is said to have stood upright at his birth and to have supported herself by a branch of a ,sl-tree4 ,see ,cunningham1 ,plate xxix4 #b and #e4 ,over elephant's head3 ,fan-palm1 ,borassus ,flabelliformis4 ,see ,cunningham1 ,plate xxx4 #d4 ,right middle3 ,probably a ,sandalwood-tree1 ,candana4 ,see ,cunningham1 ,plate lvii4 ,lower left3 ,magnolia4 ,see ,cunningham1 ,plate xxv4 #a 7above archer74 ,the illustration to ,story #g1 ,antelope1 woodpecker1 tortoise1 and hunter1 is taken from ,cunningham1 ,plate xxvii4 #i4 ,as the hunter approaches1 the tortoise releases the antelope from the trap1 and the antelope springs to a place of safety4 ,in drawing the trap1 the artist has followed the sculptured model1 rather than the description in the text4 ,the tree in the background is the ,sirsa-tree1 ,acacia ,sirisa1 more properly1 ,albizzia ,lebbek1 the ,bo-tree of the ,buddha ,kakusandha4 ,see ,cunningham1 ,plate xxix4 #c4 ,the illustration to ,story #i1 ,a ,buddhist ,tar-baby1 represents the ,future ,buddha in the person of ,prince ,five-weapons casting a spear at the giant ogre ,sticky-hair4 ,the drawing of the ogre follows closely the description given in the text4 ,the tree in the background is the ,fan-palm1 represented in ,cunningham1 ,plate xxx4 #d4 ,the trees to the right and left are specimens of the ,banyan-tree1 the ,nyagrodha1 ,ficus ,indica1 the ,bo-tree of the ,buddha ,kassapa4 ,note the down-growing roots4 ,see ,cunningham1 ,plates xv4 #c1 xxvi4 #f1 xxx4 #a and #b4 ,the illustration to ,story #aa1 ,the anger-eating ogre1 represents the ogre seated on the ,yellowstone throne of ,sakka 7,indra71 king of the gods1 in the heaven of the ,thirty-three gods1 thereby arousing the indignation and anger of the gods1 of whom two are shown in the drawing4 ,the tree in the background is probably the ,sl-tree4 ,see note on illustration to ,story #c4 ,the illustration to ,story #ad1 ,king and boar1 represents the boar flying through the air by the magical power of the gem which he has just bitten4 ,the power of flying through the air is mentioned in the oldest texts as one of the several varieties of magical power which may be acquired by the ,practice of ,meditation4 ,the illustration to ,story #ae1 ,a ,buddhist ,henny-,penny1 shows the ,future ,buddha1 in the form of a lion1 setting out with the little hare on his back to discover the cause of the flight of the animals4 ,the artist has introduced representatives of the various animals mentioned in the story1 and a few monkeys for good measure4 ,trees4--,left3 ,magnolia4 ,see ,cunningham1 ,plate xxv4 #a 7above archer74 ,centre3 ,jack-tree4 ,see ,cunningham1 ,plate xiv4 #a 7extreme left71 xli4 #d1 xlii4 #h1 and xliii4 #a4 ,top3 ,udumbara-tree1 ,ficus ,glomerata1 the ,bo-tree of the ,buddha ,kanakamuni4 ,see ,cunningham1 ,plate xxix4 #d4 ,right middle3 ,sirsa-tree1 ,acacia ,sirisa1 more properly1 ,albizzia ,lebbek1 the ,bo-tree of the ,buddha ,kakusandha4 ,see ,cunningham1 ,plate xiv4 #c4 ,in the illustration to ,story #g1 the tree is represented in flower4 ,compare ,cunningham1 ,plate xxix4 #c4 ,lower right3 ,rose-apple1 ,jambu-tree4 ,see ,cunningham1 ,plate xliv4 #h4 ,india is frequently called the ,land of the ,rose-apple4 ,the illustration to ,story #ag1 ,dragon ,jewel-neck1 represents the king of the dragons encircling the ascetic with his coils4 ,the ascetic is seated at the door of his leaf-hut on the bank of the ,ganges4 ,the tree in the background is the ,sacred ,fig-tree1 the ,pipphala1 ,ficus ,religiosa4 ,it was under a tree of this species that ,gotama sat on the night of his ,enlightenment4 ,accordingly1 this tree has a symbolic value for ,buddhists corresponding to that which the ,cross has for ,christians1 and is frequently sculptured on the monuments4 ,see ,cunningham1 ,plates xiii4 #a1 xxx4 #c4 ,the tree to the right of the hut may be a ,sandalwood-tree4 ,see note on illustration to ,story #c4 ,the illustration to ,story #bb1 ,monkey-gardeners1 is taken from ,cunningham1 ,plate xlv4 #e4 ,the monkeys1 in obedience to the instructions of their leader1 are pulling up the young fig-trees by the roots1 examining the roots1 watering plentifully the trees with long roots1 but sparingly the trees with short roots1 and planting them again4 ,in drawing the water-pots1 the artist has followed the ,bharahat sculpture rather than the description given in the text4 #a4 ,the ,grateful ,elephant4 ,where there's a will1 there's a way4 ,jtaka #aef3 ii4 #ag-bc4 ,relying on ,noble-heart4 ,this parable was related by the ,teacher while he was in residence at ,jetavana with reference to a certain monk who relaxed effort4 ,said the ,teacher to him3 8,of a truth1 monk1 did you not1 in a previous state of existence1 by exerting yourself1 get and give to a young prince no bigger than a piece of meat1 dominion over the city of ,benres1 a city twelve leagues in measure80 ,so saying1 he related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 there was a carpenters' settlement not far from ,benres4 ,in this settlement lived five hundred carpenters4 ,they would go up-stream in a boat1 cut timber for building materials for houses in the forest1 and prepare houses of one or more stories on the spot4 ,then1 marking all of the timbers1 beginning with the pillars1 they would carry them to the river-bank1 load them on a boat1 return to the city with the current1 and for a price build for any particular person any particular kind of house he desired to have built4 ,then they would go back to the forest and get building materials once more4 ,thus they made their living4 ,one day1 not far from the camp where they were fashioning timbers1 a certain elephant trod on an acacia splinter1 and the splinter pierced his foot4 ,he suffered intense pain1 and his foot became swollen and festered4 ,maddened with pain1 hearing the sound of those carpenters fashioning timbers1 thinking to himself1 8,with the help of these carpenters ,i can get relief10 he went to them on three feet and lay down not far off4 ,the carpenters saw that his foot was swollen1 and on drawing closer1 saw the splinter in his foot4 ,so making incisions all round the splinter with a sharp knife1 they tied a cord to the splinter1 removed the splinter with a pull1 let out the pus1 washed the wound with hot water1 and by applying proper remedies1 in no very long time made the wound comfortable4 ,when the elephant was well1 he thought3 8,i owe my life to these carpenters2 now ,i ought to do something for them40 ,from that time on he helped the carpenters remove trees1 rolled them over and held them for the carpenters while they were fashioning them1 brought them their tools1 and held the measuring-cord1 taking it by the end and wrapping his trunk about it4 ,as for the carpenters1 when it was time to eat1 each one of them gave the elephant a morsel of food2 thus in all they gave him five hundred morsels of food4 ,now that elephant had a son1 and he was pure white1 a noble son of a noble sire4 ,so the following thought occurred to the elephant3 8,i am now old4 ,i ought therefore to give my son to these carpenters to help them in their work1 and myself go away40 ,without saying a word to the carpenters1 he entered the forest1 and leading his son to the carpenters1 said3 8,this young elephant is my son4 ,you gave me my life2 ,i give you this elephant by way of paying the fee which ,i owe to my physicians4 ,henceforth he will work for you40 ,then he admonished his son3 8,henceforth you are to do whatever it was my duty to do40 ,having so said1 he gave his son to the carpenters and himself entered the forest4 ,from that time on the young elephant obeyed the commands of the carpenters1 was patient of admonition1 performed all of the duties4 ,they fed him also with five hundred morsels of food4 ,after doing his work1 he would descend into the river and play1 and then come back4 ,and the carpenters' children used to take hold of him by the trunk and play with him1 both in the water and on dry land4 ,the elephant-trainers reported that incident to the king1 remarking3 8,that noble elephant should be sought out and brought to you1 your majesty40 ,the king made haste up the river with boats and rafts2 with rafts bound up-stream he reached the place of abode of the carpenters4 ,the young elephant1 playing in the river1 on hearing the sound of the drum1 went and stood by the carpenters4 ,the carpenters went forth to meet the king1 and said3 8,your majesty1 if you have need of timber1 why did you yourself come8 why shouldn't you have sent men to get it80 8,i didn't come for timber1 ,i assure you1 but ,i came for this elephant40 8,take him and go1 your majesty40 ,the young elephant would not go4 8,what1 pray1 will you have done1 elephant80 8,have the carpenters paid for my keeping1 your majesty40 8,very well1 ,i will10 said the king4 ,he had a hundred thousand pieces of money laid near each of the elephant's four feet1 near his trunk1 and near his tail4 ,but for all that the elephant would not go4 ,when1 however1 pairs of cloths had been given to all of the carpenters1 when under-garments had been given to the carpenters' wives1 and when the proper attentions had been paid to the children he had played with1 then the elephant turned around1 and eyeing the carpenters and their wives and their children as he went1 accompanied the king4 ,the king took the elephant1 went to the city1 and caused both city and elephant-stable to be adorned4 ,he caused the elephant to make rightwise circuit of the city and to be taken into the elephant-stable4 ,he adorned the elephant with all the adornments1 sprinkled him1 made him his riding-animal1 elevated him to the dignity of a friend1 gave him half his kingdom1 and had him treated as himself4 ,from the day when the elephant arrived1 the king obtained complete mastery over all the ,land of the ,rose-apple4 ,as time thus went on1 the ,future ,buddha received a new existence as the child of the chief consort of that king4 ,but before the child was born1 the king died4 ,now if the elephant had known that the king was dead1 it would have broken his heart then and there4 ,so they said not a word to the elephant about the king's death1 but waited on him just as if nothing had happened4 ,but when the king of ,kosala1 who ruled over the country immediately adjoining1 heard that the king was dead1 he reflected3 8,the kingdom1 they say1 is empty20 and came with a large army and surrounded the city4 ,the citizens closed the gates of the city and sent the following message to the king of ,kosala3 8,the chief consort of our king is about to give birth to a child4 ,the soothsayers have told us3 #8,seven days hence she will give birth to a son4' ,if1 on the seventh day1 she gives birth to a son1 we will give battle1--not the kingdom4 ,wait that long40 8,very well10 said the king in assent4 ,on the seventh day the queen gave birth to a son4 ,on the day when he received his name1 because1 as they said1 8,he is born extending a noble heart to the multitude10 they gave him the name ,noble-heart1 ,alnacitta4 ,now from the day he was born1 the citizens fought with the king of ,kosala4 ,but because they had no man to lead them in battle1 the force1 large as it was1 gave way little by little in the conflict4 ,ministers reported this fact to the queen1 saying3 8,we fear that if the force continues thus to give way1 we shall lose the battle4 ,but the state elephant1 the king's friend1 does not know that the king is dead1 that his son is born1 and that the king of ,kosala has come to fight40 ,and they asked her3 8,shall we let him know80 8,yes10 said the queen1 assenting4 ,she adorned the boy1 laid him in a head-coil of fine cloth1 came down from the terrace1 and accompanied by a retinue of ministers1 went to the elephant-stable1 and laid the ,future ,buddha at the feet of the elephant4 ,said she3 8,master1 your friend is dead4 ,we didn't tell you because we were afraid it would break your heart4 ,here is the son of your friend4 ,the king of ,kosala has come and has surrounded the city and is fighting with your son4 ,the force is giving way4 ,do you either kill your son or get and give him the kingdom40 ,then the elephant with his trunk caressed the ,future ,buddha and lifted him up and put him on his shoulders and cried and wept4 ,then he lowered the ,future ,buddha and laid him in the arms of the queen1 and with the words1 8,i will capture the king of ,kosala60 went out of the elephant-stable4 ,then the ministers clad him with armor and adorned him1 and unlocking the city-gate1 went out in his train4 ,as the elephant went out of the city1 he trumpeted the ,heron's ,call1 making the multitude tremble and quake1 and frightening them away4 ,he broke down the stockade1 seized the king of ,kosala by the top-knot1 and carried him and laid him at the ,future ,buddha's feet4 ,and when men rose to kill him1 he would not let them1 but set the king free with the admonition3 8,henceforth be careful2 do not presume on the youth of the prince40 ,thenceforth the ,future ,buddha had complete mastery over all the ,land of the ,rose-apple4 ,no other adversary dared to stand up against him4 ,when the ,future ,buddha was seven years old1 he received the ceremonial sprinkling and became known as ,king ,noble-heart4 ,he ruled with righteousness1 and when his life was come to an end1 departed1 fulfilling the ,path to ,heaven4 ,when the ,teacher had related this parable1 he uttered1 as ,supreme ,buddha1 the following stanza3 ,relying on ,noble-heart1 a mighty host1 delighted1 ,captured ,kosala alive1 dissatisfied with his army4 #b4 ,grateful ,animals and ,ungrateful ,man4 ,driftwood is worth more than some men4 ,jtaka #gh3 i4 #cbb-cbg4 ,true is this saying of some men of the world4 ,this parable was related by the ,teacher while he was in residence at ,bamboo ,grove with reference to ,devadatta's going about for the purpose of killing him4 ,for while the ,congregation of ,monks1 sitting in the ,hall of ,truth1 were discussing ,devadatta's wickedness1 saying1 8,brethren1 ,devadatta knows not the ,teacher's virtues1 but is going about for the sole purpose of killing him10 the ,teacher drew near and asked3 8,monks1 what is the subject that engages your attention now as you sit here all gathered together80 8,such-and-such10 was the reply4 8,monks10 said the ,teacher1 8not only in his present state of existence has ,devadatta gone about for the purpose of killing me2 in a previous state of existence also he went about for the purpose of killing me in the very same way40 ,then1 in response to a request of the monks1 he related the following ,story of the ,past3 ,prince ,wicked4 ,in times past ,brahmadatta ruled at ,benres4 ,he had a son named ,prince ,wicked1 and ,prince ,wicked was as tough and hard as a beaten snake4 ,he never spoke to anybody without either reviling him or striking him4 ,the result was that both by indoor-folk and by outdoor-folk he was disliked and detested as much as dust lodged in the eye or as a demon come to eat4 ,one day1 desiring to sport in the water1 he went to the river-bank with a large retinue4 ,at that moment a great cloud arose4 ,the directions became dark4 ,he said to his slaves and servants3 8,come1 fellows6 take me and conduct me to mid-stream and bathe me and bring me back40 ,they led him there and took counsel together1 saying3 8,what can the king do to us6 ,let's kill this wicked fellow right here60 ,so saying1 they plunged him into the water1 made their way out of the water again1 and stood on the bank4 ,as the courtiers returned to the king1 they reflected3 8,in case we are asked1 #8,where is the prince8' we will say1 #8,we have not seen the prince2 it must be that upon seeing a cloud arise he plunged into the water and went on ahead of us4'0 ,the king asked3 8,where is my son80 8,we do not know1 your majesty4 ,a cloud arose4 ,we returned1 supposing3 #8,he must have gone on ahead of us4'0 ,the king caused the gates to be flung open1 went to the river-bank1 and caused them to search here and there4 8,search60 said he4 ,nobody saw the prince4 ,as a matter of fact1 in the darkness caused by the cloud1 while the god was raining1 the prince1 swept along by the river1 seeing a certain tree-trunk1 clambered on it1 and sitting astride of it1 traveled along1 terrified with the fear of death1 lamenting4 ,snake1 rat1 parrot1 and man4 ,now at that time a resident of ,benres1 a certain treasurer1 who had buried forty crores of wealth by the river-bank1 by reason of his craving for that wealth1 had been reborn on top of that wealth as a snake4 ,yet another had buried thirty crores of wealth in that very spot1 and by reason of his craving for that wealth1 had been reborn on the spot as a rat4 ,the water entered their place of abode4 ,they went out by the very path by which the water came in1 cleft the stream1 and went until they reached the tree-trunk bestridden by the royal prince4 ,thereupon one climbed up on one end1 the other on the other1 and both lay down right there on top of the tree-trunk4 ,moreover1 on the bank of that very river there was a certain silk-cotton tree1 and in it lived a certain young parrot4 ,that tree also1 its roots washed by the water1 fell on top of the river4 ,the young parrot1 unable to make headway by flying while the god was raining1 went and perched on one side of that very tree-trunk4 ,thus did those four persons travel together1 swept along by the river4 ,the ,future ,buddha befriends animals and man4 ,now at that time the ,future ,buddha was reborn in the kingdom of ,ksi in the household of a ,brahman of high station4 ,when he reached manhood1 he retired from the world and adopted the life of an ascetic1 and building a leaf-hut at a certain bend in the river1 took up his abode there4 ,at midnight1 as he was walking up and down1 he heard the sound of the profound lamentation of that royal prince4 ,thought he3 8,it is not fitting that that man should die in sight of an ascetic like me1 endowed with friendliness and compassion4 ,i will pull him out of the water and grant him the boon of life40 ,he calmed the man's fears with the words1 8,fear not6 fear not60 ,then1 cleaving the stream of water1 he went and laid hold of that tree-trunk by one end1 and pulled it4 ,powerful as an elephant1 endowed with mighty strength1 with a single pull he reached the bank1 and lifting the prince in his arms1 set him ashore4 ,illustration3 ,thus did those four persons travel together1 swept along by the river4 ,seeing the snake1 the rat1 and the parrot1 he picked them up also1 carried them to his hermitage1 and lighted a fire4 8,the animals are weaker10 thought he4 ,so first he warmed the bodies of the animals2 then afterwards he warmed the body of the royal prince and made him well too4 ,when he brought food also1 he first gave it to those same animals1 and afterwards offered fruits and other edibles to the prince4 ,thought the royal prince3 8,this false ascetic does not take it into his reckoning that ,i am a royal prince1 but does honor to animals40 ,and he conceived a grudge against the ,future ,buddha4 ,a few days after that1 when all four had recovered their strength and vigor and the river-freshet had ceased1 the snake bowed to the ascetic and said3 8,reverend ,sir1 it is a great service you have done me4 ,now ,i am no pauper4 ,in such-and-such a place ,i have buried forty crores of gold4 ,if you have need of money1 ,i can give you all that money4 ,come to that place and call me out1 saying3 #8,longfellow6'0 ,so saying1 he departed4 ,likewise also the rat addressed the ascetic3 8,stand in such-and-such a place and call me out1 saying3 #8,rat6'0 ,so saying1 he departed4 ,but when the parrot bowed to the ascetic1 he said3 8,reverend ,sir1 ,i have no money2 but if you have need of ruddy rice1--such-and-such is my place of abode1--go there and call me out1 saying3 #8,parrot6' ,i'll tell my kinsfolk1 have them fetch ruddy rice by the cart-load1 and give it to you4 ,that's what ,i can do60 ,so saying1 he departed4 ,but that other1 the man1 because it was his custom to betray his friends1 said not so much as a word according to custom4 ,thought he3 8,if you come to me1 ,i'll kill you60 ,but he said3 8,reverend ,sir1 when ,i am established in my kingdom1 be good enough to come and see me2 ,i'll furnish you with the ,four ,requisites40 ,so saying1 he departed4 ,and in no very long time after he had gone1 he was established in his kingdom4 ,gratefulness of animals4 ,thought the ,future ,buddha3 8,i'll just put them to the test60 ,first he went to the snake1 and standing not far off1 called him out1 saying1 8,longfellow60 ,at the mere word the snake came out1 bowed to the ,future ,buddha1 and said3 8,reverend ,sir1 in this place are forty crores of gold2 carry them all out and take them with you60 ,said the ,future ,buddha3 8,let be as it is2 if occasion arises1 ,i'll think about it40 ,so saying1 he let the snake go back4 ,then he went to the rat and made a noise4 ,the rat also behaved just as had the snake4 ,the ,future ,buddha let him also go back4 ,then he went to the parrot and called him out1 saying3 8,parrot60 ,the parrot also1 at the mere word1 came down from the top of the tree1 and bowing to the ,future ,buddha1 asked3 8,tell me1 ,reverend ,sir1 shall ,i speak to my kinsfolk and have them fetch you self-sown rice from the region of ,himavat80 ,said the ,future ,buddha3 8,if ,i have need1 ,i'll think about it40 ,so saying1 he let the parrot also go back4 ,ungratefulness of man4 8,now10 thought the ,future ,buddha1 8,i'll test the king60 ,he went and passed the night in the king's garden1 and on the following day1 having put on beautiful garments1 entered the city on his round for alms4 ,at that moment that king1 that betrayer of friends1 seated on the back of his gloriously adorned state elephant1 accompanied by a large retinue1 was making a rightwise circuit of the city4 ,seeing the ,future ,buddha even from afar1 he thought3 8,here's that false ascetic1 come to live with me and eat his fill6 ,that he may not make known in the midst of this company the service he has rendered me1 ,i'll straightway have his head cut off60 ,he looked at his men4 ,said they3 8,what shall we do1 your majesty80 ,said the king3 8,here's a false ascetic1 come to ask me for something or other1 ,i suppose4 ,without so much as giving that false ascetic1 that bird of evil omen1 a chance to look at me1 take that fellow1 bind his arms behind his back1 conduct him out of the city1 beating him at every cross-roads1 cut off his head in the place of execution1 and impale his body on a stake60 8,very well10 said the king's men in assent4 ,they bound the ,great ,being1 guiltless as he was1 and started to conduct him to the place of execution1 beating him at every cross-roads4 ,the ,future ,buddha1 wherever they beat him1 uttered no lament1 8,women6 men60 but unperturbed1 uttered the following stanza3 ,true is this saying of some men of the world3 8,driftwood is worth more than some men60 ,native gloss3 ,a stick of wood washed up on dry land is of some use3 it will cook food2 it will warm those who are shivering with the cold2 it will remove dangerous objects4 ,but an ingrate is worse than useless4 ,thus1 wherever they beat him1 did he utter this stanza4 ,hearing this1 wise men who stood by said3 8,but1 monk1 what is the trouble between you and our king8 have you done him some good turn80 ,then the ,future ,buddha told them the whole story1 saying3 8,i alone1 by pulling this man out of a mighty flood1 have brought suffering upon myself4 ,i speak as ,i do because ,i keep thinking3 #8,alas6 ,i have not heeded the words of wise men of old6'0 ,hearing this1 ,warriors and ,brahmans and others1 residents of the city1 became enraged4 ,said they3 8,this king here1 this betrayer of friends1 has not the slightest conception of the virtues of this embodiment of the virtues1 this man who has granted him the boon of his own life6 ,what have we to gain through him6 ,capture him60 ,and rising in all quarters1 they slew him1 even as he sat on the back of the elephant1 by hitting him with arrows and spears and rocks and clubs4 ,and laying hold of his feet1 they dragged him and threw him back of the moat4 ,and conferring the ceremonial sprinkling on the ,future ,buddha1 they established him in the kingdom4 ,the ,future ,buddha ruled righteously4 ,again one day1 desiring to test the snake1 the rat1 and the parrot1 he went with a large retinue to the place of abode of the snake and called him out1 saying3 8,longfellow60 ,the snake came1 bowed to him1 and said3 8,here's your money1 master2 take it40 ,the king entrusted to his ministers wealth amounting to forty crores of gold4 ,then he went to the rat and called him out1 saying3 8,rat60 ,the rat also came1 and with a bow handed over to him wealth amounting to thirty crores4 ,the king entrusted that also to his ministers4 ,then he went to the place of abode of the parrot and called him out1 saying3 8,parrot60 ,the parrot also came1 and reverencing his feet1 said3 8,master1 shall ,i fetch rice80 ,said the king3 8,when there is need of rice1 you may fetch it2 come1 let's go40 ,with the seventy crores of gold1 causing those three animals also to be carried along1 he went to the city4 ,and ascending to the grand floor of his magnificent palace1 he caused that wealth to be stored and guarded4 ,for the snake to live in1 he caused a golden tube to be made2 for the rat1 a crystal cave2 for the parrot1 a golden cage4 ,for the snake and the parrot to eat1 he caused every day sweet parched grain to be given in a vessel of gold purified with fire2 for the rat1 grains of perfumed rice2 he gave alms and performed the other works of merit4 ,thus those four persons1 one and all1 dwelt together in unity and concord all their days1 and when their days were come to an end1 passed away according to their deeds4 ,said the ,teacher3 8,monks1 not only in his present state of existence has ,devadatta gone about for the purpose of killing me2 in a previous state of existence also he went about for the purpose of killing me in the very same way40 #c4 ,elephant and ,ungrateful ,forester4 ,the whole earth will not satisfy an ungrateful man4 ,jtaka #gb3 i4 #cai-cbb4 ,to an ungrateful man4 ,this parable was related by the ,teacher while he was in residence at ,bamboo ,grove with reference to ,devadatta4 ,the monks1 seated in the ,hall of ,truth1 were saying3 8,brethren1 ,devadatta the ungrateful knows not the virtues of the ,teacher40 ,the ,teacher drew near and asked3 8,monks1 what is the subject that engages your attention now1 as you sit here all gathered together80 8,such-and-such10 was the reply4 8,monks10 said the ,teacher1 8not only in his present state of existence has ,devadatta proved to be ungrateful2 in a previous state of existence also he was ungrateful just the same4 ,at no time soever has he known my virtues40 ,then1 in response to a request of the monks1 he related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha was reborn in the region of ,himavat as an elephant4 ,when he was born1 he was pure white1 like a mass of silver2 moreover his eyes were like globules of jewels1 and from them shone forth the ,five ,brightnesses2 his mouth was like a crimson blanket2 his trunk was like a rope of silver1 ornamented with spots of ruddy gold2 his four feet were as if rubbed with lac4 ,thus his person1 adorned with the ,ten ,perfections1 attained the pinnacle of beauty4 ,now when he reached the age of reason1 elephants from all over ,himavat assembled and formed his retinue4 ,thus did he make his home in the region of ,himavat1 with a retinue of eighty thousand elephants4 ,after a time1 perceiving that there was contamination in the herd1 he isolated himself from the herd and made his home quite alone in the forest4 ,moreover1 by reason of his goodness1 he became known as ,good ,king ,elephant4 ,now a certain resident of ,benres1 a forester1 entered the forest1 seeking wares whereby to make his living4 ,unable to distinguish the directions1 he lost his way1 and terrified with the fear of death1 went about with outstretched arms lamenting4 ,the ,future ,buddha1 hearing those profound lamentations of his1 thought3 8,i will free this man from his suffering40 ,and impelled by compassion1 he went to him4 ,the instant that man saw the ,future ,buddha1 he fled in fright4 ,the ,future ,buddha1 seeing him in flight1 halted right where he was4 ,the man1 seeing that the ,future ,buddha had halted1 himself halted4 ,the ,future ,buddha came back4 ,the man fled a second time1 but halting when the ,future ,buddha halted1 thought3 8,this elephant halts when ,i flee1 and approaches when ,i halt4 ,he has no desire to do me harm1 but without a doubt desires only to free me from this suffering40 ,and summoning up his courage1 he halted4 ,the ,future ,buddha approached him and asked3 8,why1 ,master man1 do you go about lamenting80 8,master1 because ,i couldn't distinguish the directions1 lost my way1 and was afraid of death40 ,then the ,future ,buddha conducted him to his own place of abode1 and for a few days gladdened him with fruits and other edibles4 ,then said the ,future ,buddha3 8,master man1 don't be afraid3 ,i'll conduct you to the path of man40 ,and seating him on his back1 he proceeded to the path of men4 ,but that man1 that betrayer of friends1 even as he sat on the back of the ,future ,buddha1 thought3 8,if anybody asks me1 ,i must be able to tell him where this elephant lives40 ,so as he went along1 he noted carefully the landmarks of tree and mountain4 ,now the ,future ,buddha1 having conducted that man out of the forest1 set him down on the highway leading to ,benres1 and said to him3 8,master man1 go by this road2 but as for my place of abode1 whether you are asked or not1 say nothing to anybody about it40 ,so saying1 he took leave of him and went back to his own place of abode4 ,now that man went to ,benres1 and in the course of his walks came to the street of the ivory-carvers4 ,and seeing the ivory-carvers making various kinds of ivory products1 he asked3 8,but1 sirs1 how much would you make if you could get the tusk of a real live elephant80 8,what are you saying1 sir6 ,the tusk of a live elephant is far more valuable than the tusk of a dead elephant40 8,very well6 ,i'll fetch you the tusk of a live elephant40 ,accordingly1 obtaining provisions for the journey and taking a sharp saw1 he went to the place of abode of the ,future ,buddha4 ,when the ,future ,buddha saw him1 he asked3 8,for what purpose have you come80 8,i1 sir1 am a poor man1 a pauper1 unable to make a living4 ,i came with this thought in my mind3 #8,i will ask you for a fragment of one of your tusks2 if you will give it to me1 ,i will take it and go and sell it and with the money it brings make a living4'0 8,let be1 sir6 ,i'll give you tusks1 if you have a sharp saw to cut them off with40 8,i brought a saw with me1 sir40 8,very well1 sever the tusks with your saw and take them and go your way40 ,so saying1 the ,future ,buddha bowed his knees together and sat down like a cow4 ,the man actually cut off his two principal tusks6 ,illustration3 ,the man actually cut off his two principal tusks6 ,the ,future ,buddha1 taking those tusks in his trunk1 said3 8,master man1 not with the thought1 #8,these tusks are not dear to me1 not pleasing to me1' do ,i give you these tusks4 ,but dearer to me than these a thousand times1--a hundred thousand times1--are the ,tusks of ,omniscience1 which avail to the comprehension of all things4 ,may this gift of tusks which ,i here bestow enable me to attain ,omniscience60 ,so saying1 as it were sowing the ,seed of ,omniscience1 he gave him the pair of tusks4 ,the man took them and went and sold them4 ,when the money they brought was gone1 he went to the ,future ,buddha again and said3 8,master1 the money ,i got by selling you tusks turned out to be no more than enough to pay off my debts4 ,give me the rest of your tusks60 8,very well10 said the ,future ,buddha1 consenting4 ,and ordering all things precisely as before1 he gave him the rest of his tusks4 ,those also did that man sell1 and then came back again4 8,master10 said he4 8,i cannot make a living4 ,give me the stumps of your tusks60 8,very well10 said the ,future ,buddha1 and sat down precisely as before4 ,that wicked man trod on the ,great ,being's trunk1--that trunk which was like unto a rope of silver2 climbed up on the ,great ,being's temples1--those temples which were like unto the snow-clad peaks of ,kelsa1 with his heel kicking the tips of the tusks and loosening the flesh2 and having mounted the temples1 with a sharp saw severed the stumps of the tusks1 and went his way4 ,but even as that wicked man receded from the vision of the ,future ,buddha1 the solid earth1 which extends for a distance of two hundred thousand leagues and four ,inconceivables more1 which is able to endure such mighty burdens as ,sineru and ,yugandhara1 and all manner of foul-smelling and repulsive objects1--even the solid earth1 as if unable to endure the wickedness he had piled upon it1 burst asunder and yawned4 ,instantly from the ,great ,waveless ,hell flames of fire shot forth1 enveloped that man1 that betrayer of friends1 wrapping him1 as it were1 in a blanket proper for death and laid hold of him4 ,when that wicked man thus entered the earth1 the tree-spirit resident in that forest-grove thought3 8,an ungrateful man1 a man who will betray his friends1 cannot be satisfied1 even if he be given the kingdom of a ,universal ,monarch40 ,and making the forest ring1 proclaiming the ,truth1 the tree-spirit uttered the following stanza3 ,to an ungrateful man ,ever looking for an opening ,you may give the whole earth ,and yet not satisfy him4 ,thus did that tree-spirit1 making the forest ring1 proclaim the ,truth4 ,the ,future ,buddha1 having remained on earth during the term of life allotted to him1 passed away according to his deeds4 ,said the ,teacher3 8,monks1 not only in his present state of existence has ,devadatta proved ungrateful2 in a previous state of existence also he was ungrateful just the same40 ,having completed the parable1 he identified the personages in the ,birth-story as follows3 8,at that time the man who betrayed his friend was ,devadatta1 the tree-spirit was one of my disciples1 but ,good ,king ,elephant was ,i myself40 #d4 ,quail1 ,crow1 ,fly1 ,frog1 and ,elephants4 ,the biter bit4 ,jtaka #ceg3 iii4 #agd-agg4 ,hearing that the monks of ,kosambi were quarreling1 the ,exalted ,one went to them and said3 8,enough1 monks6 ,no quarreling6 ,no brawling6 ,no contending6 ,no wrangling60 ,then he said3 8,monks1 quarrels1 brawls1 contentions1 wrangles1--all these are unprofitable4 ,for because of a quarrel even a tiny quail brought about the destruction of a noble elephant40 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha was reborn as an elephant4 ,he grew up to be a fine big animal1 acquired a retinue of eighty thousand elephants1 and becoming the leader of a herd1 made his home in the ,himlaya region4 ,at that time a tiny female quail laid her eggs in the elephants' stamping-ground4 ,when the eggs were hatched1 the fledglings broke the shells and came out4 ,before their wings had grown and while they were yet unable to fly1 the ,great ,being came to that spot with his retinue of eighty thousand elephants in search of food4 ,when the tiny quail saw him1 she thought3 8,this elephant-king will crush my fledglings and kill them4 ,well1 ,i will ask of him righteous protection for the defense of my little ones40 ,so folding her wings and standing before him1 she uttered the first stanza3 ,i salute you1 elephant of sixty years1 ,forest-ranger1 glorious leader of a herd2 ,with my wings ,i do you homage4 ,i am weak3 do not kill my little ones4 ,said the ,great ,being3 8,do not worry1 tiny quail2 ,i will protect your little ones40 ,and he stood over the fledglings1 and the eighty thousand elephants passed by4 ,then he addressed the tiny quail3 8,behind us comes a single solitary elephant2 he will not obey our command4 ,if you ask him also when he comes1 you may obtain safety for your little ones40 ,so saying1 he went his way4 ,the tiny quail went forth to meet the solitary elephant1 did homage to him with her wings1 and uttered the second stanza3 ,i salute you1 solitary elephant1 ,forest-ranger1 pasturing on mountain and on hill2 ,with my wings ,i do you homage4 ,i am weak3 do not kill my little ones4 ,the solitary elephant1 hearing her words1 uttered the third stanza3 ,i will kill your little ones1 tiny quail4 ,what can you do to me8 ,you are a weakling4 ,even a hundred thousand like you ,could ,i crush with my left foot4 ,so saying1 he pulverized her little ones with his foot1 and went his way trumpeting4 ,the tiny quail perched on the branch of a tree and thought3 8,just now you go your way trumpeting4 ,in only a few days you will see what ,i can do6 ,you do not understand that the mind is stronger than the body4 ,ah1 but ,i will make you understand60 ,and threatening him1 she uttered the fourth stanza3 ,for not alway does strength avail2 ,for strength is the destruction of a fool4 ,elephant-king1 ,i will do you harm1 ,you who killed my little ones since ,i was weak4 ,thus spoke the tiny quail4 ,for a few days she ministered to a crow4 ,the crow was pleased and said3 8,what can ,i do for you80 ,said the tiny quail3 8,master1 there is only one thing ,i want done4 ,i expect you to peck out the eyes of that solitary elephant40 8,very well10 assented the crow4 ,the tiny quail then ministered to a green fly4 ,the fly also said1 8,what can ,i do for you80 ,said the tiny quail3 8,when this crow has put out the eyes of the solitary elephant1 ,i wish you would drop a nit on them40 8,very well10 assented the fly also4 ,the tiny quail then ministered to a frog4 ,said the frog3 8,what can ,i do80 ,said the tiny quail3 8,when this solitary elephant has gone blind and seeks water to drink1 then please squat on the mountain-top and croak2 and when he has climbed to the top of the mountain1 then please hop down and croak at the bottom4 ,this is all ,i expect of you40 ,the frog also1 hearing her words1 assented1 saying1 8,very well40 ,now one day the crow pecked out both of the elephant's eyes1 and the fly let a nit drop on them4 ,the elephant1 eaten up by maggots1 maddened with pain1 overcome with thirst1 wandered about seeking water to drink4 ,at that moment the frog1 squatting on the mountain-top1 let out a croak4 ,the elephant thought3 8,there must be water there20 and climbed the mountain4 ,then the frog hopped down1 and squatting at the bottom1 let out a croak4 ,the elephant thought3 8,there must be water there40 ,and going to the brink of the precipice1 he tumbled and fell to the foot of the mountain1 and met destruction4 ,when the tiny quail realized that he was dead1 she cried out3 8,i have seen the back of my enemy60 ,and pleased and delighted1 she strutted over his shoulders1 and passed away according to her deeds4 ,behold the quail1 the crow1 the fly1 the frog6 ,they slew the elephant6 ,behold the hatred of the haters6 #e4 ,quails and ,fowler4 ,in union there is strength4 ,jtaka #cc3 i4 #bjh-baj4 ,then said the ,exalted ,one to those monks3 8,monks1 be united2 do not wrangle4 ,for because of a wrangle many thousand quails lost their lives40 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha was reborn as a quail1 and lived in the forest with a retinue of many thousand quails4 ,at that time a certain quail-hunter used to go to the haunt of the quails and attract them by imitating a quail's whistle4 ,when he perceived that they had assembled1 he would throw a net over them and huddle them all together by trampling the edges4 ,then he would fill his basket1 go home1 and sell them4 ,thus he made his living4 ,now one day the ,future ,buddha said to those quails3 8,this fowler is bringing our kinsfolk to destruction4 ,i know a way by which he shall not be able to catch us4 ,from this time on1 the moment he throws the net over you1 let each quail stick his head through a single mesh1 lift the net1 and carrying it wherever you will1 let it down on some thorn-brake4 ,this done1 we can escape each through his own mesh40 ,they all assented1 saying1 8,very well60 ,when the net was thrown over them on the following day1 they raised the net precisely as the ,future ,buddha had told them to1 dropped it on a certain thorn-brake1 and themselves escaped from under4 ,twilight came on with the fowler still busy disentangling the net from the brake1 and he went away absolutely empty-handed4 ,on the next day1 and thereafter also1 the quails did the very same thing4 ,the fowler also1 busy every moment until sunset disentangling the net1 got nothing1 and went home absolutely empty-handed4 ,now his wife got angry and said3 8,day after day you return empty-handed2 ,i suppose there is some other household outside you have to provide for too40 ,said the fowler3 8,my dear1 there is no other household ,i have to provide for4 ,the fact is1 these quails are acting in unison4 ,the moment ,i throw the net1 they depart with it and drop it on a thorn-brake4 ,but they will not live in unity forever4 ,do not worry4 ,when they fall to wrangling1 ,i will return with them all and bring a smile to your lips40 ,and he recited the following stanza to his wife3 ,united1 the birds go away with the net2 ,but when they fall out1 they'll come into my power4 ,now after only a few days had passed1 one quail1 lighting on the feeding-ground1 accidentally trod on the head of another4 ,the other was offended and said3 8,who trod on my head80 8,i did1 but accidentally2 do not be offended40 ,but the other was offended just the same4 ,they bandied words and wrangled with each other1 saying1 8,you alone1 ,i suppose1 lift the net60 ,while they wrangled1 the ,future ,buddha thought3 8,there is no safety for a wrangler4 ,from this moment they will not lift the net4 ,then they will come to a sorry end4 ,the fowler will get his chance4 ,it is impossible for me to live in this place40 ,and he went elsewhere with his own retinue4 ,as for the fowler1 he came back after a few days1 imitated a quail's whistle1 and when the quails had assembled1 threw the net over them4 ,then said one quail3 8,they say that in the very act of lifting the net1 you lost the down on your head4 ,now lift60 ,said another3 8,they say that in the very act of lifting the net1 you lost your wing-feathers4 ,now lift60 ,even as they said3 8,you lift60 8,you lift60 the fowler tossed the net4 ,and huddling them all together1 he filled his basket1 and went home and brought a smile to the lips of his wife4 ,and for the second time the ,exalted ,one said this to those monks3 8,enough1 monks6 ,no quarreling6 ,no brawling6 ,no contending6 ,no wrangling60 ,but in spite of this1 they paid no attention to his words4 ,thereupon the ,exalted ,one related the following ,story of the ,past3 #f4 ,brahmadatta and the ,prince4 ,love your enemies4 ,vinaya i4 #cdb-cdi4 ,in olden times at ,benres1 ,brahmadatta king of ,ksi was rich1 possessed of great wealth1 ample means of enjoyment1 a mighty army1 many vehicles1 an extensive kingdom1 and well filled treasuries and storehouses4 ,dghti king of ,kosala was poor1 possessed of meagre wealth1 scanty means of enjoyment1 a small army1 few vehicles1 a little kingdom1 and unfilled treasuries and storehouses4 ,now ,brahmadatta king of ,ksi drew up his fourfold army and went up against ,dghti king of ,kosala4 ,and ,dghti king of ,kosala heard3 8,brahmadatta king of ,ksi1 they say1 has drawn up his fourfold army1 and is come up against me40 ,then to ,dghti king of ,kosala occurred the following thought3 8,brahmadatta king of ,ksi is rich1 possessed of great wealth1 ample means of enjoyment1 a mighty army1 many vehicles1 an extensive kingdom1 and well filled treasuries and storehouses4 ,but ,i am poor1 possessed of meagre wealth1 scanty means of enjoyment1 a small army1 few vehicles1 a little kingdom1 and unfilled treasuries and storehouses4 ,i am not strong enough to withstand even a single clash with ,brahmadatta king of ,ksi4 ,suppose ,i were merely to countermarch and slip out of the city60 ,accordingly ,dghti king of ,kosala took his consort1 merely countermarched1 and slipped out of the city4 ,thereupon ,brahmadatta king of ,ksi conquered the army and vehicles and territory and treasuries and storehouses of ,dghti king of ,kosala1 and took possession4 ,and ,dghti king of ,kosala with his consort set out for ,benres1 and in due course arrived at ,benres4 ,and there1 in a certain place on the outskirts of ,benres1 ,dghti king of ,kosala resided with his consort1 in a potter's dwelling1 in disguise1 in the guise of a wandering ascetic4 ,now in no very long time the consort of ,dghti king of ,kosala was with child4 ,and this was her craving3 ,she desired at sunrise to see a fourfold army drawn up1 clad in armor1 standing in a pleasant place1 and to drink the rinsings of swords4 ,accordingly the consort of ,dghti king of ,kosala said this to ,dghti king of ,kosala3 8,i am with child1 ,o king4 ,and this craving has arisen within me3 ,i desire at sunrise to see a fourfold army drawn up1 clad in armor1 standing in a pleasant place1 and to drink the rinsings of swords40 8,whence are we1 wretched folk1 to obtain a fourfold army drawn up1 clad in armor1 standing in a pleasant place1 and the rinsings of swords80 8,if1 ,o king1 ,i do not obtain my desire1 ,i shall die40 ,now at that time the ,brahman who was the house-priest of ,brahmadatta king of ,ksi was a friend of ,dghti king of ,kosala4 ,accordingly ,dghti king of ,kosala approached the ,brahman who was the house-priest of ,brahmadatta king of ,ksi4 ,and having approached1 he said this to the ,brahman who was the house-priest of ,brahmadatta king of ,ksi3 8,sir1 your female friend is with child4 ,and this craving has arisen within her3 ,she desires at sunrise to see a fourfold army drawn up1 clad in armor1 standing in a pleasant place1 and to drink the rinsings of swords40 8,very well1 ,o king1 we also will see the queen40 ,now the consort of ,dghti king of ,kosala approached the ,brahman who was the house-priest of ,brahmadatta king of ,ksi4 ,the ,brahman who was the house-priest of ,brahmadatta king of ,ksi saw the consort of ,dghti king of ,kosala approaching even from afar4 ,and seeing her1 he rose from his seat1 adjusted his upper robe so as to cover one shoulder only1 and bending his joined hands in reverent salutation before the consort of ,dghti king of ,kosala1 thrice breathed forth the utterance3 8,all hail6 ,a king of ,kosala shall be born of thee6 ,all hail6 ,a king of ,kosala shall be born of thee60 ,then he said3 8,be not distressed1 ,o queen4 ,you shall obtain your desire to see at sunrise a fourfold army drawn up1 clad in armor1 standing in a pleasant place1 and to drink the rinsings of swords40 ,thereupon the ,brahman who was the house-priest of ,brahmadatta king of ,ksi approached ,brahmadatta king of ,ksi4 ,and having approached1 he said this to ,brahmadatta king of ,ksi3 8,thus1 ,o king1 the signs appear3 ,to-morrow at sunrise let the fourfold army be drawn up1 clad in armor1 standing in a pleasant place1 and let the swords be washed40 ,accordingly ,brahmadatta king of ,ksi ordered his men3 8,do as the ,brahman who is my house-priest has said40 ,thus the consort of ,dghti king of ,kosala obtained her desire to see at sunrise a fourfold army drawn up1 clad in armor1 standing in a pleasant place1 and to drink the rinsings of swords4 ,and when that unborn child had reached maturity1 the consort of ,dghti king of ,kosala brought forth a son1 and they called his name ,dghvu4 ,and in no very long time ,prince ,dghvu reached the age of reason4 ,now to ,dghti king of ,kosala occurred the following thought3 8,this ,brahmadatta king of ,ksi has done us much injury4 ,he has robbed us of army and vehicles and territory and treasuries and storehouses4 ,if he recognizes us1 he will cause all three of us to be put to death4 ,suppose ,i were to cause ,prince ,dghvu to dwell outside of the city60 ,accordingly ,dghti king of ,kosala caused ,prince ,dghvu to dwell outside of the city4 ,and ,prince ,dghvu1 residing outside of the city1 in no very long time acquired all the arts and crafts4 ,now at that time the barber of ,dghti king of ,kosala resided at the court of ,brahmadatta king of ,ksi4 ,the barber of ,dghti king of ,kosala saw ,dghti king of ,kosala residing with his consort in a certain place on the outskirts of ,benres1 in a potter's dwelling1 in disguise1 in the guise of a wandering ascetic4 ,when he saw him1 he approached ,brahmadatta king of ,ksi4 ,and having approached1 he said this to ,brahmadatta king of ,ksi3 8,o king1 ,dghti king of ,kosala is residing with his consort in a certain place on the outskirts of ,benres1 in a potter's dwelling1 in disguise1 in the guise of a wandering ascetic40 ,thereupon ,brahmadatta king of ,ksi ordered his men3 8,now then1 bring ,dghti king of ,kosala with his consort before me40 8,yes1 your majesty10 said those men to ,brahmadatta king of ,ksi2 and in obedience to his command brought ,dghti king of ,kosala with his consort before him4 ,then ,brahmadatta king of ,ksi ordered his men3 8,now then1 take ,dghti king of ,kosala with his consort1 bind their arms tight behind their backs with a stout rope1 shave their heads1 and to the loud beating of a drum lead them about from street to street1 from crossing to crossing1 conduct them out of the ,south gate1 hack their bodies into four pieces south of the city1 and throw the pieces in the four directions40 8,yes1 your majesty10 said those men to ,brahmadatta king of ,ksi2 and in obedience to his command took ,dghti king of ,kosala with his consort1 bound their arms tight behind their backs with a stout rope1 shaved their heads1 and to the loud beating of a drum led them about from street to street1 from crossing to crossing4 ,now to ,prince ,dghvu occurred the following thought3 8,it is a long time since ,i have seen my mother and father4 ,suppose ,i were to see my mother and father60 ,accordingly ,prince ,dghvu entered ,benres1 and saw his mother and father1 their arms bound tight behind their backs1 their heads shaven1 being led about1 to the loud beating of a drum1 from street to street1 from crossing to crossing4 ,when he saw this1 he approached his mother and father4 ,dghti king of ,kosala saw ,prince ,dghvu approaching even from afar4 ,when he saw him1 he said this to ,prince ,dghvu3 8,dear ,dghvu1 do not look long6 ,do not look short6 ,for1 dear ,dghvu1 hatreds are not quenched by hatred4 ,nay rather1 dear ,dghvu1 hatreds are quenched by love40 ,at these words those men said this to ,dghti king of ,kosala3 8,this ,dghti king of ,kosala is stark mad1 and talks gibberish4 ,who is ,dghvu to him8 ,to whom did he speak thus3 #8,dear ,dghvu1 do not look long6 ,do not look short6 ,for1 dear ,dghvu1 hatreds are not quenched by hatred4 ,nay rather1 dear ,dghvu1 hatreds are quenched by love'80 8,i am not stark mad1 ,i assure you1 nor do ,i talk gibberish4 ,however1 he that is intelligent will understand clearly40 ,for the second and the third time ,dghti king of ,kosala spoke thus to ,prince ,dghvu1 and those men spoke thus to ,dghti king of ,kosala4 ,then those men led ,dghti king of ,kosala with his consort about from street to street1 from crossing to crossing1 conducted them out of the ,south gate1 hacked their bodies into four pieces south of the city1 threw the pieces in the four directions1 posted a guard of soldiers1 and departed4 ,thereupon ,prince ,dghvu entered ,benres1 procured liquor1 and gave it to the soldiers to drink4 ,when they were drunk and had fallen1 he gathered sticks of wood1 built a pyre1 placed the bodies of his mother and father on the pyre1 lighted it1 and with joined hands upraised in reverent salutation thrice made sunwise circuit of the pyre4 ,now at that time ,brahmadatta king of ,ksi was on an upper floor of his splendid palace4 ,and ,brahmadatta king of ,ksi saw ,prince ,dghvu1 with joined hands upraised in reverent salutation1 thrice making sunwise circuit of the pyre4 ,when he saw this1 the following thought occurred to him3 8,without doubt that man is a kinsman or blood-relative of ,dghti king of ,kosala4 ,alas1 my wretched misfortune1 for no one will tell me the facts60 ,now ,prince ,dghvu went to the forest1 wailed and wept his fill1 and wiped his tears away4 ,then he entered ,benres1 went to the elephant-stable adjoining the royal palace1 and said this to the elephant-trainer3 8,trainer1 ,i wish to learn your art40 8,very well1 young man1 learn it40 ,accordingly ,prince ,dghvu rose at night1 at time of dawn1 and sang and played the lute with charming voice in the elephant-stable4 ,brahmadatta king of ,ksi heard him as he rose at night1 at time of dawn1 and sang and played the lute with charming voice in the elephant-stable4 ,hearing him1 he asked his men3 8,who was it1 pray1 that rose at night1 at time of dawn1 and sang and played the lute with charming voice in the elephant-stable80 8,your majesty1 it was a young man1 the pupil of such-and-such an elephant-trainer1 who rose at night1 at time of dawn1 and sang and played the lute with charming voice in the elephant-stable40 8,very well1 bring that young man to me40 8,yes1 your majesty10 said those men to ,brahmadatta king of ,ksi2 and in obedience to his command brought ,prince ,dghvu to him4 8,was it you1 young man1 who rose at night1 at time of dawn1 and sang and played the lute with charming voice in the elephant-stable80 8,yes1 your majesty40 8,very well1 young man1 sing and play the lute for me40 8,yes1 your majesty10 said ,prince ,dghvu to ,brahmadatta king of ,ksi2 and in obedience to his command1 desiring to win his favor1 sang and played the lute with charming voice4 ,thereupon ,brahmadatta king of ,ksi said this to ,prince ,dghvu3 8,you1 young man1 may wait upon me40 8,yes1 your majesty10 said ,prince ,dghvu to ,brahmadatta king of ,ksi1 and obeyed his command4 ,and ,prince ,dghvu rose in advance of ,brahmadatta king of ,ksi1 retired after him1 obeyed his every command1 conducted himself in a pleasing manner1 spoke in a friendly manner4 ,and in no very long time ,brahmadatta king of ,ksi appointed ,prince ,dghvu to a highly confidential position4 ,now ,brahmadatta king of ,ksi said this to ,prince ,dghvu3 8,now then1 young man1 harness the chariot2 ,i wish to go a-hunting40 8,yes1 your majesty10 said ,prince ,dghvu to ,brahmadatta king of ,ksi4 ,and having1 in obedience to the king's command1 harnessed the chariot1 he said this to ,brahmadatta king of ,ksi3 8,your majesty1 the chariot is harnessed for you2 do as you think fit40 ,thereupon ,brahmadatta king of ,ksi mounted the chariot2 ,prince ,dghvu drove the chariot4 ,in such wise did he drive the chariot that the army went one way1 the chariot the other4 ,now when he had gone a long way1 ,brahmadatta king of ,ksi said this to ,prince ,dghvu3 8,now then1 young man1 unharness the chariot4 ,i am tired3 ,i wish to lie down40 8,yes1 your majesty10 said ,prince ,dghvu to ,brahmadatta king of ,ksi2 and in obedience to his command unharnessed the chariot and sat down on the ground cross-legged4 ,and ,brahmadatta king of ,ksi lay down1 placing his head in ,prince ,dghvu's lap4 ,so tired was he that in the mere fraction of a moment he fell asleep4 ,thereupon to ,prince ,dghvu occurred the following thought3 8,this ,brahmadatta king of ,ksi has done us much injury4 ,he has robbed us of army and vehicles and territory and treasuries and storehouses4 ,and he has killed my mother and father4 ,this would be the very time for me to satisfy my hatred60 ,and he drew sword from sheath4 ,then to ,prince ,dghvu occurred the following thought3 8,my father said to me in the hour of death3 #8,dear ,dghvu1 do not look long6 ,do not look short6 ,for1 dear ,dghvu1 hatreds are not quenched by hatred4 ,nay rather1 dear ,dghvu1 hatreds are quenched by love4' ,it is not fitting that ,i should transgress the command of my father40 ,and he returned sword to sheath4 ,and this happened a second time1 and a third time4 ,suddenly ,brahmadatta king of ,ksi rose1 frightened1 agitated1 alarmed1 terrified4 ,thereupon ,prince ,dghvu said this to ,brahmadatta king of ,ksi3 8,why1 your majesty1 did you rise so suddenly1 frightened1 agitated1 alarmed1 terrified80 8,right here1 young man1 ,prince ,dghvu1 son of ,dghti king of ,kosala1 fell upon me with his sword in a dream4 ,therefore ,i rose suddenly1 frightened1 agitated1 alarmed1 terrified40 ,then ,prince ,dghvu1 stroking the head of ,brahmadatta king of ,ksi with his left hand1 and drawing his sword with his right hand1 said this to ,brahmadatta king of ,ksi3 8,i1 your majesty1 am ,prince ,dghvu1 son of ,dghti king of ,kosala4 ,you have done us much injury4 ,you have robbed us of army and vehicles and territory and treasuries and storehouses4 ,and you have killed my mother and father4 ,this would be the very time for me to satisfy my hatred60 ,thereupon ,brahmadatta king of ,ksi prostrated himself on his face at the feet of ,prince ,dghvu1 and said this to ,prince ,dghvu3 8,grant me my life1 dear ,dghvu6 ,grant me my life1 dear ,dghvu60 8,how have ,i the power to grant your majesty your life8 ,your majesty1 however1 might grant me my life40 8,very well1 dear ,dghvu4 ,you grant me my life1 and ,i will grant you your life40 ,then ,brahmadatta king of ,ksi and ,prince ,dghvu granted each other their lives and shook hands and swore an oath not to injure each other4 ,then ,brahmadatta king of ,ksi said this to ,prince ,dghvu3 8,now then1 dear ,dghvu1 harness the chariot2 let us be going40 8,yes1 your majesty10 said ,prince ,dghvu to ,brahmadatta king of ,ksi4 ,and having1 in obedience to the king's command1 harnessed the chariot1 he said this to ,brahmadatta king of ,ksi3 8,your majesty1 the chariot is harnessed for you2 do as you think fit40 ,thereupon ,brahmadatta king of ,ksi mounted the chariot2 ,prince ,dghvu drove the chariot4 ,in such wise did he drive the chariot that in no very long time he came up with the army4 ,then ,brahmadatta king of ,ksi entered ,benres1 caused the ministers of his council to be assembled1 and said this3 8,if1 sirs1 you were to see ,prince ,dghvu1 son of ,dghti king of ,kosala1 what would you do to him80 ,some spoke thus3 8,we1 your majesty1 would cut off his hands40 ,others spoke thus3 8,we1 your majesty1 would cut off his feet40 8,we would cut off his hands and feet40 8,we would cut off his ears40 8,we would cut off his nose40 8,we would cut off his ears and nose40 8,we1 your majesty1 would cut off his head40 8,sirs1 this is ,prince ,dghvu1 son of ,dghti king of ,kosala2 it is not permissible to do anything to him4 ,he has granted me my life1 and ,i have granted him his life40 ,then ,brahmadatta king of ,ksi said this to ,prince ,dghvu3 8,when1 dear ,dghvu1 your father said to you in the hour of death3 #8,dear ,dghvu1 do not look long6 ,do not look short6 ,for1 dear ,dghvu1 hatreds are not quenched by hatred4 ,nay rather1 dear ,dghvu1 hatreds are quenched by love1' what did your father mean by that80 8,when1 your majesty1 my father said to me in the hour of death3 #8,not long1' what he meant was3 #8,do not cherish hatred long4' ,this1 your majesty1 is what my father meant when he said to me in the hour of death3 #8,not long4' ,when1 your majesty1 my father said to me in the hour of death3 #8,not short1' what he meant was3 #8,do not break with your friends quickly4' ,this1 your majesty1 is what my father meant when he said to me in the hour of death3 #8,not short4' 8,when1 your majesty1 my father said to me in the hour of death3 #8,for1 dear ,dghvu1 hatreds are not quenched by hatred4 ,nay rather1 dear ,dghvu1 hatreds are quenched by love1' what he meant to have me understand was this3 ,your majesty has killed my mother and father4 ,were ,i to deprive your majesty of life1 your majesty's well-wishers would deprive me of life1 and my well-wishers would deprive yours of life4 ,thus that hatred would not be quenched by hatred4 ,but as matters stand1 your majesty has granted me my life1 and ,i have granted your majesty his life4 ,thus hatred has been quenched by love4 ,this1 your majesty1 is what my father meant when he said to me in the hour of death3 #8,for1 dear ,dghvu1 hatreds are not quenched by hatred4 ,nay rather1 dear ,dghvu1 hatreds are quenched by love4'0 ,thereupon ,brahmadatta king of ,ksi exclaimed3 8,o how wonderful1 ,o how marvelous1 that this ,prince ,dghvu should understand in its fulness a matter which his father expressed so briefly60 ,and he restored to him the army and vehicles and territory and treasuries and storehouses of his fathers1 and gave him his daughter in marriage4 8,for1 monks1 of these kings who took the rod1 who took the sword1 such is said to have been the patience and gentleness4 ,how much more1 monks1 should you1 who have retired from the world under a ,doctrine and ,discipline so well taught1 let your light so shine in this world as to be known of men as patient and gentle40 ,and for the third time the ,exalted ,one said this to those monks3 8,enough1 monks6 ,no quarreling6 ,no brawling6 ,no contending6 ,no wrangling60 #g4 ,antelope1 ,woodpecker1 ,tortoise1 and ,hunter4 ,in union there is strength4 ,jtaka #bjf3 ii4 #aeb-aee4 ,on a certain occasion the ,teacher related the following story3 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha was an antelope and made his home in a certain thicket in a forest1 not far from a certain lake4 ,not far from that same lake1 on the tip of a certain tree1 perched a woodpecker4 ,moreover in the lake a tortoise made his home4 ,thus did those three live together as friends1 kindly affectionate one towards another4 ,now a certain hunter1 on his way through the forest1 seeing the tracks of the ,future ,buddha at the place where the animals went to drink1 set a trap1 resembling an iron foot-chain1 only made of leathern strips1 and went his way4 ,in the very first watch of the night the ,future ,buddha1 coming to drink of the water1 became entangled in the trap and cried the cry of a captured animal4 ,when he made that sound1 from the tip of the tree came the woodpecker and out of the water came the tortoise4 ,and they took counsel together1 saying3 8,what's to be done now80 ,then said the woodpecker1 addressing the tortoise3 8,master1 you have teeth2 you saw this trap in two4 ,i'll go and manage things in such a way that that hunter sha'n't come near4 ,thus1 if the two of us do our very best1 our friend will save his life40 ,and explaining this matter1 he uttered the first stanza3 ,come1 tortoise6 use your teeth1 and cut the leathern trap6 ,i'll manage things in such a way the hunter shall not come6 ,the tortoise began to chew the strips of leather4 ,the woodpecker went to the village where the hunter lived4 ,at the first signs of dawn1 the hunter took his knife and started to leave the house4 ,the bird1 observing that he was leaving the house1 shrieked1 flapped his wings1 and struck him in the face just as he was coming out of the front door4 ,thought the hunter3 8,i have been struck by a bird of evil omen40 ,so he went back1 lay down for a little while1 and then got up again and took his knife4 ,the bird knew3 8,this fellow first came out of the front door4 ,this time he will come out of the back door40 ,so he went and perched back of the house4 ,as for the hunter1 he thought3 8,when ,i went out of the front door1 ,i saw a bird of evil omen4 ,this time ,i will go out of the back door40 ,so he went out of the back door4 ,again the bird shrieked1 flew at him1 and struck him in the face4 ,the hunter1 struck once again by that bird of evil omen1 made up his mind3 8,that bird will not permit me to go out40 ,so he went back1 lay down until the dawn came up1 and when it was dawn1 took his knife and went out4 ,the bird went quickly and told the ,future ,buddha3 8,the hunter is coming60 ,at that moment the tortoise had chewed all of the strips except just one strap4 ,but his teeth had got to the point where they were ready to drop1 and his jaws were smeared with blood4 ,the ,future ,buddha saw the hunter1 knife in hand1 coming on with lightning-speed4 ,rending that strap1 he entered the wood4 ,the bird perched on the tip of the tree4 ,but the tortoise was so weak that he continued to lie right there4 ,the hunter threw the tortoise into a sack and hung the sack on some stump or other4 ,illustration3 ,at that moment the tortoise had chewed all of the strips except just one strap4 ,the ,future ,buddha came back1 looked about1 and perceived that the tortoise had been taken captive4 8,i will grant my friend the boon of life60 he resolved4 ,so feigning weakness1 he showed himself to the hunter4 8,that antelope must be very weak10 thought the hunter3 8,i will kill him40 ,and knife in hand1 he started after him4 ,the ,future ,buddha1 keeping not too far away and not too near1 led him on and entered the forest4 ,when he thought he had gone far enough1 he disguised his tracks1 went by another path with the speed of the wind1 lifted the sack on his horn1 flung it on the ground1 broke it open1 and let out the tortoise4 ,as for the woodpecker1 he came down from the tree4 ,the ,future ,buddha1 admonishing his two friends1 said3 8,i1 through you1 have obtained my life4 ,you have done for me what a friend should do for a friend4 ,at any moment the hunter may come and catch you4 ,therefore1 ,master woodpecker1 do you take your fledglings and go elsewhere2 and do you1 ,master tortoise1 enter the water40 ,they did so4 ,the ,teacher1 as ,supreme ,buddha1 uttered the second stanza3 ,the tortoise entered the water1 ,the antelope entered the wood1 ,the woodpecker from that dangerous path ,took his fledglings far away4 ,when the hunter returned to that spot and saw nothing at all1 he took the tattered sack and went to his own house in deep dejection4 ,as for those three friends1 they lived all their lives long with never a break in their friendly relations1 and then passed away according to their deeds4 #h4 ,brahmadatta and ,mallika4 ,overcome evil with good4 ,jtaka #aea3 ii4 #a-e4 ,on a certain occasion king ,pasenadi ,kosala1 after deciding litigations in the ,hall of ,justice1 came hastily to pay his respects to the ,teacher4 ,said the ,teacher3 8,great king1 to decide litigations righteously and justly is a good thing4 ,it is the ,path to ,heaven4 ,but this is no remarkable thing1 that you1 receiving admonition from an ,omniscient ,buddha like me1 should decide litigations righteously and justly4 ,this alone is remarkable1 that kings of old1 listening to the words of men who were wise but not omniscient1 decided litigations righteously and justly1 avoided the ,four ,evil ,courses1 kept inviolate the ,ten ,royal ,virtues1 ruled justly1 and departed fulfilling the ,path to ,heaven40 ,then1 in response to a request of the king1 he related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha received a new existence as the child of his chief consort4 ,on his name-day he was given the name ,prince ,brahmadatta4 ,in due time he grew up4 ,when he was sixteen years old1 he went to ,takkasil1 acquired proficiency in all the arts and crafts1 and on the death of his father1 became established in the kingdom4 ,he ruled righteously and justly4 ,he avoided the ,four ,evil ,courses in rendering judgments4 ,since he himself ruled so righteously1 the ministers of justice also transacted their affairs with an eye to righteousness alone4 ,since the ministers of justice transacted their affairs righteously1 there were no men who brought dishonest litigations4 ,for lack of them1 hubbub over litigations in the king's courtyard ceased4 ,every day ministers of justice took their seats in the place of litigation1 but seeing no one come for litigation1 departed4 ,the place of litigation became abandoned4 ,the ,future ,buddha thought3 8,since ,i have been ruling righteously1 no men at all have come for litigation1 the hubbub has ceased1 the place of litigation has become abandoned4 ,the time has come for me to find out whether ,i have any fault4 ,if ,i know1 #8,this1 for example1 is a fault in me1' ,i will get rid of it and have to do with good qualities only40 ,from that time on he mingled with indoor-folk and tested them with the question1 8,is there anybody who says ,i have a fault80 ,he met with no one who said he had a fault1 but heard mentioned only his own good qualities4 8,it may be because these people are afraid of me that they refrain from mentioning faults in me and speak only of my good qualities40 ,he tested the outdoor-folk1 but among them also met no one4 ,he tested those who dwelt within the city4 ,he took his stand in the settlements at the four gates and tested those who dwelt without the city4 ,among them also he met with no one who said he had a fault1 but heard mentioned only his good qualities4 8,i will test the countryside10 thought he4 ,so turning over the kingdom to his ministers1 he mounted his chariot1 departed from the city in disguise1 accompanied only by his charioteer1 and went as far as the frontier testing the countryside4 ,meeting with no one who said he had a fault1 but hearing mentioned only his good qualities1 he turned back from the frontier and started back for the city on the highway4 ,now at this time a king of ,kosala named ,mallika1 a righteous ruler1 was also trying to find out whether he had any faults4 ,meeting with no one among either indoor-folk or others who said he had a fault1 but hearing mentioned only his own good qualities1 he went to that region testing the countryside4 ,both kings met face to face in a single wagon-track leading through a swamp4 ,there was no room for either chariot to turn out4 ,now ,king ,mallika's charioteer said to the charioteer of the king of ,benres3 8,get your chariot out of the way60 ,said the charioteer of the ,king of ,benres3 8,master charioteer1 get your chariot out of the way6 ,in this chariot sits the lord of the realm of ,benres1 the mighty king ,brahmadatta60 ,retorted ,king ,mallika's charioteer3 8,master charioteer1 in this chariot sits the lord of the realm of ,kosala1 the mighty king ,mallika6 ,get your chariot out of the way6 ,make room for the chariot of our king60 ,thought the charioteer of the king of ,benres3 8,he also is every inch a king1 to be sure4 ,what's to be done80 ,he came to the conclusion3 8,this is the way3 ,i will find out the ages of the two kings and cause the chariot of the younger to turn out and make room for the chariot of the older40 ,accordingly the charioteer of the king of ,benres asked the other charioteer the age of the king of ,kosala4 ,comparing the ages of the two kings1 he discovered that both kings were of exactly the same age4 ,he then made inquiry regarding the extent of his kingdom1 his army1 his wealth1 his reputation1 and his position in respect of caste1 race1 and family4 ,he discovered3 8,both are lords of kingdoms three hundred leagues in extent2 they are equals as regards army1 wealth1 and reputation2 they are in the same position in respect of caste1 race1 and family40 ,then he thought3 8,i will make room for that king who is more advanced in the practice of morality40 ,accordingly the charioteer of the king of ,benres asked the charioteer of the king of ,kosala3 8,what is your king's practice of morality like80 ,the charioteer of the king of ,kosala replied3 8,such-and-such is our king's practice of morality40 ,and proclaiming1 as though they were good qualities1 only the faults of his own king1 he uttered the first stanza3 ,firmness he flings in the face of the firm2 ,mallika overcomes kindly with kindness1 ,good with good1 evil with evil4 ,such is this king4 ,charioteer1 turn out of the road4 ,but the charioteer of the king of ,benres said to him3 8,what6 ,are these the good qualities of your own king which you have just recited80 8,yes40 8,well6 ,if these are his good qualities1 what must his faults be like8 ,now then1 listen40 ,so saying1 the charioteer of the king of ,benres uttered the second stanza3 ,he overcomes anger with kindness1 ,he overcomes evil with good1 ,the stingy with gifts1 the liar with truth4 ,such is this king4 ,charioteer1 turn out of the road4 ,hearing these words1 ,king ,mallika and his charioteer both got down from the chariot1 unharnessed the horses1 removed the chariot1 and gave the road to the king of ,benres4 ,the king of ,benres admonished ,king ,mallika1 saying3 8,thus and so must one do40 ,having so said1 he went to ,benres1 gave alms and performed the other works of merit1 and when his term of life was come to an end1 fulfilled the ,path to ,heaven4 ,as for ,king ,mallika1 he accepted the admonition of the king of ,benres1 tested the countryside1 met with no one who said he had a fault1 and went to his own city4 ,having given alms and having performed the other works of merit1 when his term of life was come to an end1 he also fulfilled the ,path to ,heaven4 #i4 ,a ,buddhist ,tar-,baby4 ,keep the ,precepts4 ,jtaka #ee3 i4 #bgb-bge4 ,the man whose heart clings not4 ,this parable was related by the ,teacher while he was in residence at ,jetavana with reference to a monk who relaxed effort4 ,for1 addressing that monk1 the ,teacher asked3 8,monk1 is it true1 as they allege1 that you have relaxed effort80 8,true1 ,exalted ,one60 8,monk10 said the ,teacher1 8in former times wise men exerted themselves on an occasion when it was necessary for them to exert themselves1 and by so doing attained the glory of dominion40 ,so saying1 he related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha received a new existence as the child of the chief consort of that king4 ,on the day when he received his name1 his parents1 after delighting eight hundred ,brahmans with all of the ,pleasures of ,sense1 inquired regarding the signs4 ,the ,brahmans1 skilled in the discernment of signs as they were1 seeing that he possessed the signs of a ,great ,man1 made the following prediction3 8,great king1 the prince possesses merit2 upon your decease he will attain the sovereignty2 he will become the foremost man in the ,land of the ,rose-apple1 and will be celebrated1 will be renowned1 for his deeds with the five weapons40 ,his parents1 hearing these words of the ,brahmans1 in selecting a name for the prince1 gave him the name ,prince ,five-weapons4 ,now when he reached the age of discretion1 when he was about sixteen years of age1 the king addressed him4 8,son10 said the king1 8acquire the arts and crafts40 8,under what teacher shall ,i acquire them1 your majesty80 8,son1 go acquire them under a world-renowned teacher who resides in the city of ,takkasil in the kingdom of ,gandhra2 here is the fee for you to give to this teacher40 ,so saying1 he gave him a thousand pieces of money and sent him on his way4 ,the prince went there and acquired the arts and crafts4 ,having so done1 he took the five weapons which his teacher gave him1 bowed to his teacher1 departed from the city of ,takkasil1 and girded with the five weapons1 struck into the road leading to ,benres4 ,on the way he came to a certain forest infested by an ogre named ,sticky-hair4 ,now at the mouth of the forest men who saw him tried to dissuade him from entering1 saying3 8,sir prince1 do not enter this forest2 an ogre named ,sticky-hair lives here2 he kills every man he sees40 ,the ,future ,buddha1 confident of himself1 fearless as a maned lion1 entered the forest just the same4 ,when he reached the heart of that forest1 that ogre showed himself to the ,future ,buddha4 ,he had increased his stature to the height of a palm-tree2 he had created for himself a head as big as a summer-house with bell-shaped pinnacle1 eyes as big as alms-bowls1 two tusks as big as giant bulbs or buds2 he had the beak of a hawk2 his belly was covered with blotches2 his hands and feet were dark green4 ,having shown himself to the ,future ,buddha1 he said3 8,where are you going8 halt6 you are my prey60 ,but the ,future ,buddha said to him3 8,ogre1 ,i knew what ,i was about when ,i entered this forest4 ,you would do well to be careful about attacking me1 for with an arrow steeped in poison will ,i pierce your flesh and fell you on the spot60 ,having thus threatened him1 the ,future ,buddha fitted to his bow an arrow steeped in deadly poison and let fly4 ,it stuck right to the ogre's hair4 ,then he let fly1 one after another1 fifty arrows4 ,all stuck right to the ogre's hair4 ,the ogre shook off every one of those arrows1 letting them fall right at his feet1 and approached the ,future ,buddha4 ,the ,future ,buddha threatened him once more1 and drawing his sword1 smote him with it4 ,the sword1 thirty-three inches long1 stuck right to the ogre's hair4 ,then he hit him with a spear4 ,that also stuck right to his hair4 ,perceiving that the spear had stuck1 he smote him with a club4 ,that also stuck right to his hair4 ,illustration3 ,then he hit him with a spear4 ,perceiving that the club had stuck1 he said3 8,master ogre1 you have never heard of me before4 ,i am ,prince ,five-weapons4 ,when ,i entered this forest infested by you1 ,i took no account of bows and such-like weapons2 when ,i entered this forest1 ,i took account only of myself4 ,now ,i am going to beat you and pound you into powder and dust60 ,having thus made known his determination1 with a yell he struck the ogre with his right hand4 ,his hand stuck right to the ogre's hair4 ,he struck him with his left hand4 ,that also stuck4 ,he struck him with his right foot4 ,that also stuck4 ,he struck him with his left foot4 ,that also stuck4 ,thought he3 8,i will beat you with my head and pound you into powder and dust60 ,he struck him with his head4 ,that also stuck right to the ogre's hair4 ,the ,future ,buddha1 snared five times1 stuck fast in five places1 dangled from the ogre's body4 ,but for all that1 he was unafraid1 undaunted4 ,as for the ogre1 he thought3 8,this is some lion of a man1 some man of noble birth1--no mere man6 ,for although he has been caught by an ogre like me1 he appears neither to tremble nor to quake6 ,in all the time ,i have harried this road1 ,i have never seen a single man to match him6 ,why1 pray1 is he not afraid80 ,not daring to eat him1 he asked3 8,youth1 why are you not afraid8 why are you not terrified with the fear of death80 8,ogre1 why should ,i be afraid8 for in one state of existence one death is absolutely certain4 ,what's more1 ,i have in my belly a thunderbolt for weapon4 ,if you eat me1 you will not be able to digest that weapon4 ,it will tear your insides into tatters and fragments and will kill you4 ,in that case we'll both perish4 ,that's why ,i'm not afraid60 7,in these terms1 we are told1 the ,future ,buddha referred to the ,weapon of ,knowledge within himself47 ,hearing this1 the ogre thought3 8,what this youth says is true1 every word of it4 ,from the body of this lion of a man1 my stomach would not be able to digest a fragment of flesh even so small as a kidney bean4 ,i'll let him go60 ,terrified with the fear of death1 he let the ,future ,buddha go1 saying3 8,youth1 you're a lion of a man6 ,i'll not eat your flesh4 ,do you1 this moment released from my hand1 even as the moon is released from the ,jaws of ,rhu1 go gladden the circle of your kinsfolk and well-wishers60 ,then said the ,future ,buddha to the ogre3 8,ogre1 ,i'll go presently4 ,but you1 because in a former state of existence also you wrought evil1 have been reborn as an ogre1 cruel1 red-handed1 feeding on the flesh and blood of others4 ,if in this state of existence also1 so long as you live1 you do evil deeds1 you will go from darkness to darkness4 ,but from the moment you saw me1 it has been impossible for you to do evil deeds4 ,such a crime as taking the life of living beings means rebirth in hell1 in the animal kingdom1 in the region of the fathers1 in the world of the fallen deities2 should you be reborn in the world of men1 you will live but a short time and soon pass away40 ,in such wise did the ,future ,buddha recite the disadvantages of doing deeds contrary to the ,precepts1 and the advantages of keeping the ,five ,precepts4 ,with one reason after another he terrified the ogre1 preached the ,doctrine to him1 subdued him1 made him self-denying4 ,having established him in the ,five ,precepts1 he bade him practice them4 ,then he transformed him into a spirit entitled to receive offerings in the forest1 and having admonished him to be heedful1 departed from the forest4 ,at the mouth of the forest he told his story to human beings4 ,then1 girded with the five weapons1 he went to ,benres and visited his mother and father4 ,after a time becoming established in the kingdom1 he ruled righteously1 gave alms and performed the other works of merit1 and passed away according to his deeds4 #aj4 ,vedabbha and the ,thieves4 ,cupidity is the root of ruin4 ,jtaka #dh3 i4 #beb-bef4 ,whoever seeks advantage by wrong means4 ,this was said by the ,teacher while he was in residence at ,jetavana with reference to a disobedient monk4 ,for to this monk the ,teacher said3 8,monk1 not only in your present state of existence are you disobedient1 but in a previous state of existence also you were just as disobedient4 ,and through this same habit of disobedience1 because you disregarded the words of wise men1 you were cleft in twain with a sharp sword and left lying on the road4 ,and through your own fault1 and yours alone1 a thousand men met destruction40 ,so saying1 he related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 there lived in a certain little village a certain ,brahman who knew a charm called the ,vedabbha charm4 ,this charm1 we are told1 was beyond price1 of great worth4 ,when the moon was in conjunction with a certain constellation1 the ,brahman would look up at the sky and recite that charm1 and straightway the ,rain of the ,seven ,jewels would rain from the sky4 ,at that time the ,future ,buddha was learning the arts and crafts in the house of that ,brahman4 ,now one day the ,brahman1 accompanied by the ,future ,buddha1 departed from his own village and set out for the kingdom of ,cetiya on some business or other4 ,along the road1 at a certain place in the forest1 five hundred ,despatcher-thieves were in the habit of committing outrages on travelers4 ,they captured both the ,future ,buddha and ,brahman ,vedabbha4 7,but why were these thieves called ,despatcher-thieves8 ,we are told that whenever they captured two persons1 they would despatch one of them to fetch ransom-money2 therefore they were appropriately called ,despatcher-thieves4 ,for example1 if they captured father and son1 they would say to the father3 8,fetch us ransom-money first2 then you may take your son and go40 ,similarly1 if they captured mother and daughter1 they would despatch the mother2 if they captured an older and a younger brother1 they would despatch the older2 if they captured teacher and pupil1 they would despatch the pupil47 ,so it was on this occasion4 ,having captured the ,brahman ,vedabbha1 they despatched the ,future ,buddha4 ,the ,future ,buddha bowed to his teacher and said3 8,i will return in the course of a day or two4 ,have no fear4 ,however1 do as ,i tell you4 ,to-day will occur the conjunction of the moon which causes the ,rain of ,riches4 ,under no circumstances1 because you cannot endure your misfortune1 must you recite the charm and cause the ,rain of ,riches4 ,if you do so1 you will yourself come to ruin1 and these five hundred thieves likewise40 ,having thus admonished his teacher1 he went for the ransom-money4 ,when the sun had set1 the thieves bound the ,brahman and laid him down4 ,at that very moment1 from the eastern quarter rose the disk of the full moon4 ,the ,brahman surveyed the constellations and reflected3 8,the conjunction of the moon which causes the ,rain of ,riches is at hand4 ,why should ,i endure misfortune8 ,i will recite the charm1 cause the ,rain of ,riches1 give the riches to the thieves1 and go where ,i please40 ,accordingly he addressed the thieves3 8,well1 thieves1 for what purpose did you capture me80 8,for ransom-money1 noble sir40 8,if you want ransom-money1 quickly free me from my bonds1 bathe my head1 clothe me with new garments1 perfume me with scents1 deck me with flowers1 and set me on my feet40 ,the thieves1 hearing his words1 did so4 ,the ,brahman1 noting the conjunction of the moon1 recited the charm and looked up at the sky4 ,straightway jewels fell from the sky4 ,the thieves gathered up that wealth1 wrapped it in folds of their upper garments1 and went their way4 ,the ,brahman followed close behind them4 ,now a second pack of five hundred thieves captured the first pack of thieves4 8,for what purpose did you capture us80 inquired the first4 8,for ransom-money10 replied the second4 8,if you want money1 capture this ,brahman4 ,it was he who1 by looking up at the sky1 caused a ,rain of ,riches2 he is the man who gave us this wealth40 ,the second pack released the first1 captured the ,brahman1 and said to him3 8,give us wealth too40 ,said the ,brahman3 8,i would gladly give you wealth4 ,but the conjunction of the moon which causes the ,rain of ,riches will not occur for a year yet4 ,if you want money1 have patience1 and ,i will cause the ,rain of ,riches then40 ,at this the thieves became enraged and said3 8,oh1 you rascally ,brahman6 ,you caused a ,rain of ,riches for others but a moment ago1 but you tell us to hold our patience for another year60 ,so saying1 they cleft the ,brahman in twain with a sharp sword and left him lying on the road4 ,then the second pack pursued the first pack hotly1 fought with2 them1 killed every man of them1 and took the spoils4 ,again dividing into two packs1 they fought with each other until one pack of two hundred and fifty had killed the other4 ,continuing in this wise1 they killed each other off until there were only two men left4 ,thus those thousand men came to ruin4 ,now those two men1 having gotten away with the spoils by a ruse1 hid the spoils in a thicket near a certain village4 ,one sat guarding the spoils with sword in hand2 the other1 having procured rice1 entered the village to have some porridge cooked4 8,cupidity is the root of ruin60 ,the man sitting by the spoils reflected3 8,when this fellow returns1 this wealth will have to be divided into two portions4 ,suppose ,i were to strike him with the sword and kill him the very moment he returns60 ,so girding on his sword1 he sat watching for his companion to return4 ,his companion reflected3 8,that wealth will have to be divided into two portions4 ,suppose ,i were to put poison in the porridge1 let that fellow eat it1 cause his death1 and get the spoils for myself alone60 ,so when the porridge was done1 he ate some himself1 put poison in the rest1 and then took it and went to the thicket4 ,the moment the second thief took that porridge out and set it down1 the first thief cleft him in twain with his sword and flung his remains away in a secluded spot4 ,then he ate that porridge and himself died on the spot4 ,thus1 by reason of that wealth1 every one of those men came to ruin4 ,as for the ,future ,buddha1 he returned in the course of a day or two with the ransom-money4 ,not seeing his teacher where he had left him1 but seeing the spoils scattered all about1 he reflected3 8,it must be that my teacher disregarded my words and caused the ,rain of ,riches2 it must be that all of those men have come to ruin40 ,and he continued his walk along the highway4 ,as he proceeded1 he saw his teacher lying on the highway1 cleft in twain4 ,thought he3 8,my teacher disregarded my words and is dead40 ,then he gathered firewood1 built a pyre1 cremated his teacher1 and honored him with forest-flowers4 ,as he proceeded1 he saw farther on five hundred thieves who had met destruction2 farther on yet1 two hundred and fifty2 and so on until finally he came upon two4 ,thought he3 8,these thousand thieves have come to ruin save only two4 ,there must be two thieves besides4 ,they also could never have restrained themselves4 ,where can they be80 ,as he proceeded1 he saw the footprints of the two thieves who had entered the thicket with the spoils4 ,proceeding farther1 he saw first a heap of riches wrapped up in a bundle1 and then one of the two thieves dead with a porridge-bowl overturned beside him4 ,then he knew all4 8,such-and-such they must have done10 thought he4 ,then he reflected3 8,where can that fellow be80 ,making a search1 he found his body also flung away in a secluded spot4 ,then he reflected3 8,our teacher1 because he disregarded my words1 through his own habit of disobedience1 through his own fault1 has come to ruin4 ,moreover through him a thousand men besides have perished4 ,alas6 ,by employing wrong means1 for no reason at all1 seeking gain for themselves1 these thieves1 like our teacher1 must all have come to a fearful end indeed60 ,and he recited the following stanza3 ,whoever seeks advantage by wrong means1 comes to grief4 ,thieves slew ,vedabbha1 and all met destruction4 ,thus1 by the recitation of this stanza1 did the ,future ,buddha preach the ,doctrine4 ,and the spirits of the forest made the forest ring with their applause4 ,then said the ,future ,buddha3 8,just as our teacher1 putting forth effort by wrong means1 at the wrong time1 caused the ,rain of ,riches1 and thus himself met destruction and became the cause of others' ruin1 precisely so whoever else besides shall exert himself1 seeking advantage for himself by wrong means1 shall himself come to ruin and shall become the cause of others' ruin40 ,employing right means1 the ,future ,buddha removed that wealth to his own home1 and during the remainder of the term of life allotted to him gave alms and performed the other works of merit4 ,and when his life came to an end1 he passed away1 fulfilling the ,path to ,heaven4 ,said the ,teacher3 8,monk1 not only in your present state of existence are you disobedient1 but in a previous state of existence also you were disobedient4 ,and because of your habit of disobedience you came to a fearful end40 ,and having completed this parable1 he identified the personages in the ,birth-story as follows3 8,at that time the ,brahman ,vedabbha was the disobedient monk1 but the pupil was ,i myself40 #aa4 ,the ,anger-,eating ,ogre4 ,refrain from anger4 ,sayutta i4 #bcg-bch4 ,thus have ,i heard3 ,once upon a time the ,exalted ,one was in residence at ,jetavana4 ,at that time the ,exalted ,one addressed the monks3 8,monks60 8,reverend ,sir60 said those monks to the ,exalted ,one in reply4 ,the ,exalted ,one said this3 ,in former times1 monks1 a certain ogre1 ill-favored1 dwarfish1 sat in the seat of ,sakka king of gods4 ,thereat1 monks1 the gods of the ,thirty-three became annoyed1 offended1 indignant3 8,o how wonderful1 ,o how marvelous1 that this ogre1 ill-favored1 dwarfish1 should sit in the seat of ,sakka king of gods60 ,the more1 monks1 the gods of the ,thirty-three became annoyed1 offended1 indignant1 the more did that ogre become handsome and pleasing to look upon and gracious4 ,then1 monks1 the gods of the ,thirty-three approached ,sakka king of gods4 ,and having approached1 they said this to ,sakka king of gods3 ,illustration3 8,here1 ,sire1 a certain ogre1 ill-favored1 dwarfish1 sits in your seat40 8,here1 ,sire1 a certain ogre1 ill-favored1 dwarfish1 sits in your seat4 ,thereat1 ,sire1 the gods of the ,thirty-three are annoyed1 offended1 indignant3 #8,o how wonderful1 ,o how marvelous1 that this ogre1 ill-favored1 dwarfish1 should sit in the seat of ,sakka king of gods6' ,the more1 ,sire1 the gods of the ,thirty-three become annoyed1 offended1 indignant1 the more does that ogre become handsome and pleasing to look upon and gracious4 ,for1 ,sire1 of a surety he must be an anger-eating ogre60 ,thereupon1 monks1 ,sakka king of gods approached that anger-eating ogre4 ,and having approached1 he adjusted his upper robe so as to cover one shoulder only1 touched his right kneepan to the ground1 bent his joined hands in reverent salutation before that anger-eating ogre1 and thrice proclaimed his name3 8,sire1 ,i am ,sakka king of gods6 ,sire1 ,i am ,sakka king of gods6 ,sire1 ,i am ,sakka king of gods60 ,the more1 monks1 ,sakka king of gods proclaimed his name1 the more did that ogre become ill-favored and dwarfish4 ,and having become more ill-favored and dwarfish1 he then and there disappeared4 ,then1 monks1 ,sakka king of gods sat down in his own seat1 and appealing to the gods of the ,thirty-three1 uttered at that time the following stanzas3 ,i am not easily vexed in spirit1 ,i am not easily led into a turning1 ,i do not cherish anger long1 be sure2 ,anger has no abiding-place in me4 ,i speak no harsh words in anger1 ,i do not praise my own virtues1 ,i restrain myself1 ,intent on my own good4 #ab4 ,the ,patient ,woman4 ,patient is as patient does4 ,majjhima i4 #abe-abf4 ,on a certain occasion the ,exalted ,one addressed the monks as follows3 8,monks1 put away evil2 devote yourselves to good works3 so shall you obtain increase1 growth1 development1 in this ,doctrine and ,discipline40 ,in olden times1 in this very city of ,svatthi1 lived a house-mistress named ,vedehik4 ,of ,mistress ,vedehik prevailed the following excellent reputation3 8,gentle is ,mistress ,vedehik1 meek is ,mistress ,vedehik1 tranquil is ,mistress ,vedehik40 ,and ,mistress ,vedehik had a servant named ,blackie who was capable and industrious and performed her duties well4 ,now to ,servant ,blackie occurred the following thought3 8,of my lady mistress prevails the following excellent reputation3 #8,gentle is ,mistress ,vedehik1 meek is ,mistress ,vedehik1 tranquil is ,mistress ,vedehik4' ,but has her ladyship1 in point of fact1 an inward temper which she does not reveal1 or has she not8 ,or is it solely because ,i have performed these duties well that her ladyship does not reveal an inward temper which1 in point of fact1 she does possess2--not because she does not possess it8 ,suppose ,i were to test her ladyship60 ,accordingly ,servant ,blackie got up late in the day4 ,and ,mistress ,vedehik said this to ,servant ,blackie3 8,see here1 ,blackie60 8,what is it1 my lady80 8,why did you get up so late80 8,for no reason at all1 my lady40 8,for no reason at all1 worthless servant1 you got up so late60 ,and ,mistress ,vedehik frowned in anger and displeasure4 ,then to ,servant ,blackie occurred the following thought3 8,her ladyship does1 in point of fact1 possess an inward temper which she does not reveal2--it is not because she does not possess it4 ,it is solely because ,i have performed these duties well that her ladyship does not reveal an inward temper which1 in point of fact1 she does possess2--it is not because she does not possess it4 ,suppose ,i were to test her ladyship further60 ,accordingly ,servant ,blackie got up later in the day4 ,and ,mistress ,vedehik said this to ,servant ,blackie3 8,see here1 ,blackie60 8,what is it1 my lady80 8,why did you get up so late80 8,for no reason at all1 my lady40 8,for no reason at all1 worthless servant1 you got up so late60 ,and in anger and displeasure ,mistress ,vedehik gave vent to her displeasure in words4 ,then to ,servant ,blackie occurred the following thought3 8,her ladyship does1 in point of fact1 possess an inward temper which she does not reveal2--it is not because she does not possess it4 ,it is solely because ,i have performed these duties well that her ladyship does not reveal an inward temper which1 in point of fact1 she does possess2--it is not because she does not possess it4 ,suppose ,i were to test her ladyship further60 ,accordingly ,servant ,blackie got up even later in the day4 ,and ,mistress ,vedehik said this to ,servant ,blackie3 8,see here1 ,blackie60 8,what is it1 my lady80 8,why did you get up so late80 8,for no reason at all1 my lady40 8,for no reason at all1 worthless servant1 you got up so late60 ,and in anger and displeasure ,mistress ,vedehik seized the pin of the door-bolt and gave her a blow on the head1 breaking her head4 ,thereupon ,servant ,blackie1 with broken head streaming with blood1 complained to the neighbors3 8,see1 my lady1 the work of the gentle woman6 ,see1 my lady1 the work of the meek woman6 ,see1 my lady1 the work of the tranquil woman6 ,for this is the way a lady acts who keeps but a single servant3 #8,you got up too late6' says she4 ,so what must she do but seize the pin of the door-bolt and give you a blow on the head and break your head60 ,the result was that after a time ,mistress ,vedehik acquired the following evil reputation3 8,cruel is ,mistress ,vedehik1 no meek woman is ,mistress ,vedehik1 no tranquil woman is ,mistress ,vedehik60 8,precisely so1 monks1 here in this world1 many a monk is ever so gentle1 ever so meek1 ever so tranquil1 so long as unpleasant remarks do not reach him4 ,but when1 monks1 unpleasant remarks reach a monk1 that is the time to find out whether he is really gentle1 really meek1 really tranquil40 #ac4 ,blind ,men and ,elephant4 ,avoid vain wrangling4 ,udna vi4 #d3 #ff-fi4 ,thus have ,i heard3 ,once upon a time the ,exalted ,one was in residence at ,jetavana1 near ,svatthi4 ,now at that time there entered ,svatthi for alms a company of heretics1 both monks and ,brahmans1 wandering ascetics1 holding heretical views1 patient of heresy1 delighting in heresy1 relying upon the reliance of heretical views4 ,there were some monks and ,brahmans who held this doctrine1 who held this view3 8,the world is eternal4 ,this view alone is truth2 any other is folly40 ,but there were other monks and ,brahmans who held this view3 8,the world is not eternal4 ,this view alone is truth2 any other is folly40 ,some held that the world is finite1 others that the world is infinite4 ,some held that the soul and the body are identical1 others that the soul and the body are distinct4 ,they quarreled and brawled and wrangled and struck one another with the daggers of their tongues1 saying3 8,this is right1 that is not right20 8,this is not right1 that is right40 ,now in the morning a company of monks put on their under-garments1 took bowl and robe1 and entered ,svatthi for alms4 ,and when they had made their alms-pilgrimage in ,svatthi1 they returned from their pilgrimage4 ,and when they had eaten their breakfast1 they approached the ,exalted ,one4 ,and having approached1 they saluted the ,exalted ,one and sat down on one side4 ,and sitting on one side1 those monks reported the matter to the ,exalted ,one4 8,the heretics1 ,o monks1 the wandering ascetics1 are blind1 without eyes2 know not good1 know not evil2 know not right1 know not wrong4 ,knowing not good1 knowing not evil1 knowing not right1 knowing not wrong1 they quarrel and brawl and wrangle and strike one another with the daggers of their tongues1 saying3 #8,this is right1 that is not right2' #8,this is not right1 that is right4'0 ,in olden times1 in this very city of ,svatthi1 there was a certain king4 ,and that king ordered a certain man3 8,come1 my man1 assemble in one place all the men in ,svatthi who are blind from birth40 8,yes1 your majesty10 said that man to that king4 ,and when1 in obedience to the king's command1 he had laid hands on all the men in ,svatthi who were blind from birth1 he approached that king4 ,and having approached1 he said this to that king3 8,your majesty1 the blind from birth in ,svatthi are assembled for you40 8,very well6 ,now let the blind men feel of the elephant40 8,yes1 your majesty10 said that man to that king4 ,and in obedience to the king's command he let the blind men feel of the elephant1 saying3 8,this1 ,o blind men1 is what an elephant is like40 ,some of the blind men he let feel of the elephant's head1 saying3 8,this1 ,o blind men1 is what an elephant is like40 ,some of the blind men he let feel of the elephant's ears1 saying3 8,this1 ,o blind men1 is what an elephant is like40 ,some of the blind men he let feel of the elephant's tusks1 saying3 8,this1 ,o blind men1 is what an elephant is like40 ,others he let feel of the trunk1 saying the same4 ,others he let feel of the belly1 others of the legs1 others of the back1 others of the tail1 saying to each and to all3 8,this1 ,o blind men1 is what an elephant is like40 ,now when that man had let the blind men feel of the elephant1 he approached that king4 ,and having approached1 he said this to that king3 8,your majesty1 those blind men have felt of the elephant2 do as you think fit40 ,then that king approached those blind men4 ,and having approached1 he said this to those blind men3 8,blind men1 have you felt of the elephant80 8,yes1 your majesty1 we have felt of the elephant40 8,tell me1 blind men1 what is an elephant like80 ,the blind men who had felt of the elephant's head1 said3 8,your majesty1 an elephant is like a water-pot40 ,the blind men who had felt of the elephant's ears1 said3 8,your majesty1 an elephant is like a winnowing-basket40 ,the blind men who had felt of the elephant's tusks1 said3 8,your majesty1 an elephant is like a plow-share40 ,those who had felt of the trunk1 said3 8,an elephant is like a plow-pole40 ,those who had felt of the belly1 said3 8,an elephant is like a granary40 ,those who had felt of the legs1 said3 8,an elephant is like pillars40 ,those who had felt of the back1 said3 8,an elephant is like a mortar40 ,the blind men who had felt of the elephant's tail1 said3 8,your majesty1 an elephant is like a fan40 ,and they fought among themselves with their fists1 saying3 8,this is what an elephant is like1 that is not what an elephant is like20 8,this is not what an elephant is like1 that is what an elephant is like40 ,and thereat that king was delighted4 8,precisely so1 ,o monks1 the heretics1 the wandering ascetics1 are blind1 without eyes2 know not good1 know not evil2 know not right1 know not wrong4 ,knowing not good1 knowing not evil1 knowing not right1 knowing not wrong1 they quarrel and brawl and wrangle and strike one another with the daggers of their tongues1 saying3 #8,this is right1 that is not right2' #8,this is not right1 that is right4'0 #ad4 ,king and ,boar4 ,evil communications corrupt good manners4 ,jtaka #ahf3 ii4 #aja-ajf4 ,on a certain occasion the ,teacher addressed the monks as follows3 8,monks1 contact with the corrupt is a bad thing1 an injurious thing4 ,indeed1 why should it be necessary to discuss the injurious effect on human beings of contact with the corrupt1 when in times past even a senseless mango tree1 with flavor as sweet as the flavor of celestial fruit1 through contact with sour1 unpalatable nimbs1 turned sour and bitter80 ,part4 #a4 ,gem1 hatchet1 drum1 and bowl4 ,in times past1 when ,brahmadatta ruled at ,benres1 four ,brahman brothers in the kingdom of ,ksi adopted the life of ascetics1 and building a row of leaf-huts in the ,himlaya region1 took up their abode there4 ,the eldest of the four brothers died and was reborn as ,sakka1 king of gods4 ,knowing who he had been1 he went from time to time1 every seven or eight days1 and ministered to his former brothers4 ,one day he saluted the eldest ascetic1 sat down on one side1 and asked3 8,reverend ,sir1 is there anything you need80 ,the ascetic1 who was suffering from jaundice1 said3 8,i need fire40 ,sakka gave him a little hatchet4 ,said the ascetic3 8,who will take this and fetch me wood80 ,then ,sakka said to him3 8,when1 ,reverend ,sir1 you need wood1 just rub this hatchet with your hand and say3 #8,please fetch me wood and make me a fire4' ,and the hatchet will fetch wood1 make a fire1 and turn it over to you40 ,having given him the little hatchet1 ,sakka went to the second ascetic and asked3 8,reverend ,sir1 what do you need80 ,past his leaf-hut ran an elephant-track4 ,since the elephants bothered him1 he said3 8,the elephants annoy me2 drive them away40 ,sakka presented a drum to him1 saying1 8,reverend ,sir1 if you beat this side1 your enemies will flee2 if you beat that1 they will become kindly disposed and will surround you with a fourfold army40 ,having given him the drum1 ,sakka went to the youngest ascetic and asked3 8,reverend ,sir1 what do you want80 ,he also was afflicted with jaundice2 therefore he said3 8,i want curds40 ,sakka gave him a bowl of curds1 saying3 8,if you invert this and make a wish1 the curds will turn into a mighty river1 will set flowing a mighty flood1 and will even be able to get and give you a kingdom40 ,so saying1 he went his way4 ,from that time on the little hatchet made fire for the eldest brother2 when the second brother beat the drum1 the elephants fled2 the youngest brother enjoyed his curds4 ,at that time a boar1 rooting among the ruins of a village1 caught sight of a gem endowed with magical power4 ,he bit the gem1 and by its magical power rose into the air4 ,seeing a little island in mid-ocean1 he thought3 8,there now is the place for me to live40 ,so he descended and made his home in a pleasant place under a fig tree4 ,one day the boar lay down at the foot of that tree1 placed the gem in front of him1 and fell asleep4 ,now a certain man who lived in the kingdom of ,ksi1 driven from home by his mother and father with the remark1 8,he's no good to us10 went to a certain seaport1 hired himself out to mariners1 and embarked on a ship4 ,in mid-ocean the ship sprang a leak1 and he floated to that island on a plank4 ,while seeking wild fruits he saw that boar4 ,creeping up1 he seized the gem4 ,by its magical power he rose into the air4 ,seating himself on the fig tree1 he thought3 8,this boar1 become an air-voyager by the magical power of this gem1 lives here1 ,i suppose4 ,but ,i must not go back without first of all killing him and eating his flesh40 ,he broke off a twig and let it fall on the boar's head4 ,the boar woke up1 but not seeing the gem1 ran this way and that1 all of a tremble4 ,the man sitting in the tree laughed4 ,the boar looked1 and seeing him1 ran his head against the tree1 and died then and there4 ,the man came down1 made a fire1 and cooked the boar's flesh and ate it4 ,then he rose into the air and passed over the tops of the ,himlayas4 ,seeing a region of hermitages1 he descended at the hermitage of the eldest ascetic4 ,he lived there for two or three days1 performed the major and minor duties for the ascetic1 and saw the magical power of the little hatchet4 8,this ,i must get10 thought he4 ,accordingly1 after demonstrating to the ascetic the magical power of the gem1 he said3 8,reverend ,sir1 take this gem and give me the little hatchet40 ,the ascetic1 having a desire to travel through the air1 took the gem and gave him the little hatchet4 ,illustration3 ,he bit the gem1 and by its magical power rose into the air4 ,the man took the little hatchet and went a short distance4 ,then he rubbed the little hatchet and said3 8,little hatchet1 chop off the ascetic's head and bring me the gem40 ,the little hatchet went and chopped off the ascetic's head and brought him the gem4 ,the man put the little hatchet in a secret place1 and then went to the second ascetic and lived with him for a few days4 ,seeing the magical power of the drum1 he gave the second ascetic the gem1 took the drum1 and in the same way as before caused his head also to be cut off4 ,then he approached the youngest ascetic4 ,seeing the magical power of the bowl of curds1 he gave the youngest ascetic the gem1 took the bowl of curds1 and in the same way as before caused his head to be cut off4 ,then he took the gem and the little hatchet and the drum and the bowl of curds1 and rose into the air4 ,halting not far from ,benres1 he sent1 by the hand of a certain man1 the following message to the king of ,benres3 8,give me battle or the kingdom60 ,as soon as the king heard the message1 he said3 8,let's catch the bandit20 and sallied forth4 ,the man beat the proper side of the drum1 and a fourfold army surrounded him4 ,perceiving that the king had deployed his forces1 he turned the bowl of curds loose4 ,a mighty river began to flow1 and the multitude sank down in the curds and were unable to extricate themselves4 ,then he rubbed the little hatchet and said3 8,bring me the king's head40 ,the little hatchet went and brought the king's head and laid it at his feet4 ,not a single soldier had the power to lift a weapon4 ,accompanied by a mighty force1 the man entered the city and caused himself to be sprinkled king4 ,having become king under the name ,king of the ,curds1 he ruled with righteousness4 ,part #b4 ,corrupt fruit from a good tree4 ,one day1 while he was amusing himself in the mighty river1 in an enclosure formed by a net1 there floated up and lodged in the net a single mango fruit fit for the gods4 ,when they lifted the net they saw it and gave it to the king4 ,it was of large size1 as big as a water-pot1 perfectly round1 and of a golden color4 ,the king asked his foresters3 8,what is that the fruit of80 8,the fruit of a mango tree40 ,having eaten it1 he caused the stone to be planted in his own garden1 and to be sprinkled with milk and water4 ,the tree sprouted1 and in the third year bore fruit4 ,great was the honor rendered to the mango4 ,they sprinkled it with milk and water1 they made marks of the spread hand with scented ointment on it1 they festooned it with wreaths and ropes of flowers1 they burned lamps with perfumed oil before it1 and round about it they hung a curtain of fine cloth4 ,the fruit was sweet and of a golden color4 ,when the king sent the fruit of the mango to other kings1 he pierced with a thorn the spot where the sprout starts1 for fear a tree might sprout from the stone4 ,when1 after eating the mango fruit1 they planted the stone1 nothing happened4 8,what1 pray1 can be the cause of this80 they inquired1 and discovered the cause4 ,now a certain other king summoned his gardener and asked3 8,can you spoil the flavor of my rival's mango fruit and make it bitter80 8,yes1 your majesty40 8,very well1 go40 ,so saying1 he gave him a thousand pieces of money and sent him off4 ,the gardener went to ,benres1 caused the king to be informed that a gardener had arrived1 managed to have himself summoned by the king1 and entering the palace1 made obeisance to the king4 8,are you the gardener80 asked the king4 8,yes1 your majesty10 said the gardener1 and described his own marvelous powers4 ,said the king3 8,go1 assist our gardener40 ,from that time on the two men cared for the garden4 ,the newly arrived gardener caused flowers to blossom out of season and fruits to grow out of season1 and made the garden a charming place4 ,the king1 pleased with the new gardener1 dismissed the old gardener1 and gave the new gardener exclusive charge of the garden4 ,the new gardener1 realizing that the garden was in his own hands1 planted nimbs and pot-herbs and creepers all around the mango tree4 ,in the course of time the nimbs grew up4 ,roots with roots1 branches with branches1 were in contact1 entangled1 intertwined4 ,merely through this contact with the sour1 unpalatable nimbs1 the sweet fruit of the mango turned bitter1 and its flavor became like the flavor of the leaves of the nimbs4 ,the gardener1 knowing that the fruit of the mango had turned bitter1 fled4 ,the king went to the garden and ate a mango fruit4 ,as soon as he put the mango into his mouth1 perceiving that the juice tasted like the vile juice of the nimb1 he was unable to swallow it1 and coughing it up1 spat it out4 ,now at that time the ,future ,buddha was his counsellor in temporal and spiritual matters4 ,the king addressed the ,future ,buddha3 8,wise man1 this tree is just as well cared for now as it was of old4 ,but in spite of this1 its fruit has turned bitter4 ,what1 pray1 is the reason80 ,and by way of inquiry he uttered the first stanza3 ,color1 fragrance1 flavor1 had this mango before4 ,receiving the same honor1 why has the mango bitter fruit8 ,then the ,future ,buddha told him the reason by uttering the second stanza3 ,your mango1 ,o king1 is surrounded with nimbs1 ,root touches root1 branches entwine about branches4 ,through contact with the bad1 therefore your mango has bitter fruit4 ,the king1 hearing his words1 had every one of the nimbs and pot-herbs chopped down1 the roots pulled up1 the sour earth round about removed1 sweet earth put in its place1 and the mango fed with milk and water1 sweetened water1 and perfumed water4 ,through contact with sweet juices the mango became perfectly sweet again4 ,the king gave the regular gardener sole charge of the garden1 and after living out his allotted term of life1 passed away according to his deeds4 #ae4 ,a ,buddhist ,henny-,penny4 ,much ado about nothing4 ,jtaka #cbb3 iii4 #gd-gh4 ,on a certain occasion the ,teacher1 referring to the self-mortification of the ,hindu ascetics1 said to the monks3 8,monks1 there is no value1 no merit1 in their self-mortification4 ,it is like the #8rat-a-tat' the little hare heard40 ,said the monks3 8,we do not understand what you mean by saying that it is like the #8rat-a-tat' the little hare heard4 ,tell us about it1 ,reverend ,sir40 ,so in response to their request the ,teacher related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha was reborn as a lion1 and when he grew up1 lived in a forest4 ,at that time1 near the ,western ,ocean1 grew a grove of cocoanut trees intermingled with ,vilva trees4 ,there1 at the foot of a ,vilva tree1 under a cocoanut sapling1 lived a little hare4 ,one day1 returning with food1 he lay down under a cocoanut leaf and thought3 8,if this earth should collapse1 what would ever become of me80 ,at that very instant a ,vilva fruit fell on top of the cocoanut leaf4 ,at the sound of it the little hare thought3 8,this earth is certainly collapsing60 ,and springing to his feet1 back he ran1 without so much as taking a look4 ,as he was running away as fast as he could in fear of death1 another little hare saw him and asked3 8,why1 pray1 are you running away in such a fright80 8,oh1 don't ask me60 ,and he kept right on running1 in spite of the fact that the other little hare kept asking3 8,oh6 what is it8 ,oh6 what is it80 ,the other little hare turned around1 and without so much as taking a look1 said3 8,the earth is collapsing here60 ,he also ran away1 following the first4 ,in the same way a third little hare saw the second1 and a fourth the third1 until finally there were a hundred thousand little hares running away together4 ,a deer saw them1--also a boar1 an elk1 a buffalo1 an ox1 a rhinoceros1 a tiger1 a lion1 and an elephant4 ,seeing1 each asked3 8,what's this80 8,the earth is collapsing here60 ,each ran away4 ,thus1 in the course of time1 there was an army of animals a league in size4 ,at that time the ,future ,buddha1 seeing that army running away1 asked3 8,what's this80 8,the earth is collapsing here60 ,when the ,future ,buddha heard this1 he thought3 8,no such thing6 ,the earth is collapsing nowhere6 ,it must certainly be that they failed to understand something they heard4 ,but if ,i do not put forth effort1 they will all perish4 ,i will grant them their lives40 ,with the speed of a lion he preceded them to the foot of a mountain and thrice roared the roar of a lion4 ,terrified with fear of the lion1 they turned around and stood all huddled together4 ,the lion made his way in among them and asked3 8,why are you running away80 8,the earth is collapsing60 8,who saw it collapsing80 8,the elephants know40 ,he asked the elephants4 ,said the elephants3 8,we don't know2 the lions know40 ,said the lions3 8,we don't know2 the tigers know40 ,the tigers3 8,the rhinoceroses know40 ,the rhinoceroses3 8,the oxen know40 ,the oxen3 8,the buffaloes40 ,the buffaloes3 8,the elks40 ,the elks3 8,the boars40 ,the boars3 8,the deer40 ,the deer3 8,we don't know2 the little hares know40 ,when the little hares were asked1 they pointed out that little hare and said3 8,he's the one that told us40 ,so the lion asked the little hare3 8,friend1 is it true1 as you say1 that the earth is collapsing80 8,yes1 master1 ,i saw it40 8,where were you living when you saw it80 asked the lion4 8,near the ,western ,ocean1 in a grove of cocoanut trees mingled with ,vilva trees4 ,for there1 at the foot of a ,vilva tree1 under a cocoanut sapling1 beneath a cocoanut leaf1 ,i lay and thought3 #8,if the earth collapses1 where shall ,i go8' ,that very instant ,i heard the sound of the earth collapsing4 ,so ,i ran away40 ,the lion thought3 8,evidently a ,vilva fruit fell on top of that cocoanut leaf and made a #8rat-a-tat1' and this hare here1 hearing that sound1 came to the conclusion3 #8,the earth is collapsing6' ,i will find out for a fact40 ,so the lion1 taking the little hare with him1 reassured the throng1 saying3 8,i am going to find out for a fact whether or not the earth collapsed at the spot where the little hare saw what he saw2 having so done1 ,i will return4 ,until ,i return1 all of you remain right here40 ,so taking the little hare on his back1 he sprang forward with the speed of a lion4 ,and setting the little hare down in the cocoanut grove1 he said3 8,come1 show me the spot where you saw what you saw40 8,i don't dare1 master40 8,come1 don't be afraid40 ,the little hare1 not daring to approach the ,vilva tree1 stood no great distance off and said3 8,that1 master1 is the spot where it went #8rat-a-tat4'0 ,so saying1 he uttered the first stanza3 8,rat-a-tat0 it went1--,i wish you luck1-- ,in the region where ,i dwell4 ,but as for me1 ,i do not know ,what made that 8rat-a-tat40 ,when the little hare said this1 the lion went to the foot of the ,vilva tree1 looked at the spot beneath the cocoanut leaf where the little hare had lain1 and observed that a ,vilva fruit had fallen on top of the cocoanut leaf4 ,and knowing for a fact that the earth had not collapsed1 he took the little hare on his back1 went quickly1 with the speed of a lion1 to the assemblage of animals1 informed them of all the facts1 reassured the throng of animals by saying1 8,fear not10 and released the little hare4 ,for if1 at that time1 the ,future ,buddha had not come to the rescue1 they would all have run down into the sea and perished4 ,it was through the ,future ,buddha that they obtained their lives4 ,hearing a ,vilva fruit fall1--8rat-a-tat10--the hare ran4 ,hearing the hare's words1 a host of animals were frightened4 ,those who have not attained consciousness of their portion1 ,those who follow the voice of others1 ,those who are given to heedlessness1--the foolish1-- ,they attain what others attain4 ,but those who are endowed with morality1 ,those who delight in the tranquillity of wisdom1 ,those who abstain and refrain from worldly delights1--the wise1-- ,they attain what others attain not4 7,these three stanzas were uttered by the ,supremely ,enlightened ,one47 ,when the ,teacher had related this parable1 he identified the personages in the ,birth-story as follows3 8,at that time the lion was ,i myself40 ,illustration3 ,so taking the little hare on his back1 he sprang forward with the speed of a lion4 #af4 ,the ,birds4 ,nobody loves a beggar4 ,vinaya iii4 #adg-adh4 ,on a certain occasion the ,exalted ,one reproved the monks for begging4 ,said he3 ,in olden times a certain monk dwelt on a slope of ,himavat in a certain forest-grove4 ,not far from that forest-grove was a great marsh1 a swamp4 ,now a large flock of birds sought food in that swamp in the daytime1 returning to that forest-grove at eventide to roost4 ,now that monk1 driven away by the noise of that flock of birds1 approached me1 and having approached1 saluted me and sat down on one side4 ,and as he sat on one side1 ,i said this to that monk3 8,i trust1 monk1 that you have suffered no discomfort4 ,i trust that you have received sufficient sustenance4 ,i trust that you have made your journey without fatigue4 ,and1 monk1 whence have you come80 8,i have suffered no discomfort1 ,exalted ,one4 ,i have received sufficient sustenance4 ,i have made my journey without fatigue4 ,reverend ,sir1 on a slope of ,himavat is a large forest-grove4 ,and not far from that forest-grove is a great marsh1 a swamp4 ,now a large flock of birds seek food in that swamp in the daytime1 returning to that forest-grove at eventide to roost4 ,thence1 ,reverend ,sir1 do ,i come1 driven away by the noise of that flock of birds40 8,but1 monk1 do you wish that flock of birds never to come back again80 8,i wish that flock of birds never to come back again40 8,well then1 monk1 go there1 plunge into that forest-grove1 and throughout the watches of the night cry out3 #8,let the pretty birds hear me1 as many as roost in this forest-grove6 ,i want feathers6 ,let the pretty birds each give me a feather6'0 ,so that monk went there1 plunged into that forest-grove1 and throughout the watches of the night cried out3 8,let the pretty birds hear me1 as many as roost in this forest-grove6 ,i want feathers6 ,let the pretty birds each give me a feather60 ,thereupon that flock of birds1 reflecting1 8,the monk begs feathers1 the monk wants feathers10 departed from that forest-grove4 ,when they departed1 they departed indeed1 and never came back again4 8,for1 monks1 to living beings in the form of animals1 begging is said to have been offensive1 hinting is said to have been offensive4 ,how much more so must it be to human beings60 #ag4 ,dragon ,jewel-,neck4 ,nobody loves a beggar4 ,a4 ,canonical version4 ,vinaya iii4 #ade-adg4 ,on a certain occasion the ,exalted ,one reproved the monks for begging4 ,said he3 ,in olden times two ascetics1 brothers1 lived by the ,ganges river4 ,now ,jewel-neck1 a dragon-king1 came out of the ,ganges1 approached the younger ascetic1 and having approached1 encircled the younger ascetic seven times with his coils and rose and spread his huge hood over his head4 ,and the younger ascetic1 for fear of that dragon1 became lean1 dried-up1 pale1 yellow as ever was yellow1 his body strewn with veins4 ,the older ascetic saw the younger ascetic lean1 dried-up1 pale1 yellow as ever was yellow1 his body strewn with veins4 ,seeing1 he said this to the younger ascetic3 8,why are you lean1 dried-up1 pale1 yellow as ever was yellow1 your body strewn with veins80 8,while ,i was here1 ,jewel-neck1 a dragon-king1 came out of the ,ganges river1 approached me1 and having approached1 encircled me seven times with his coils and rose and spread his huge hood over my head4 ,for fear of him ,i am lean1 dried-up1 pale1 yellow as ever was yellow1 my body strewn with veins40 8,but do you wish that dragon never to come back again80 8,i wish that dragon never to come back again40 8,well1 but do you see anything on that dragon80 8,i see he wears a jewel on his neck40 8,well then1 ask that dragon for the jewel1 saying3 #8,give me the jewel6 ,i want the jewel6'0 ,now ,jewel-neck the dragon-king came out of the ,ganges river1 approached the younger ascetic1 and having approached1 stood aside4 ,as he stood aside1 the younger ascetic said this to ,jewel-neck the dragon-king3 8,give me the jewel6 ,i want the jewel60 ,thereupon ,jewel-neck the dragon-king1 reflecting1 8,the monk begs the jewel1 the monk wants the jewel10 quickly enough departed4 ,three times did the younger ascetic beg the jewel of ,jewel-neck the dragon-king1 and three times did ,jewel-neck the dragon-king depart4 ,the third time1 ,jewel-neck the dragon-king addressed the younger ascetic with stanzas3 ,my food and drink1 abundant1 choice1 ,i get by the power of this jewel4 ,this ,i will not give you1--you ask too much2 ,nor will ,i even come back again to your hermitage4 ,like a lad with sand-washed sword in hand1 ,you frighten me1 asking for the stone4 ,this ,i will not give you1--you ask too much2 ,nor will ,i even come back again to your hermitage4 ,thereupon ,jewel-neck the dragon-king1 reflecting1 8,the monk begs the jewel1 the monk wants the jewel10 departed4 ,when he departed1 he departed indeed1 and never came back again4 ,and the younger ascetic1 because he saw no more that dragon so fair to see1 became more than ever lean1 dried-up1 pale1 yellow as ever was yellow1 his body strewn with veins4 ,when the older ascetic saw the younger ascetic altered in appearance1 he inquired the reason4 ,the younger ascetic told him4 ,then the older ascetic addressed the younger ascetic with a stanza3 ,one should not beg or seek to get what is dear to another4 ,odious does one become by asking overmuch4 ,when the ,brahman asked the dragon for the jewel1 ,never again did the dragon let himself be seen4 8,for1 monks1 to living beings in the form of animals1 begging is said to have been offensive1 hinting is said to have been offensive4 ,how much more so must it be to human beings60 ,b4 ,uncanonical version4 ,jtaka #beh3 ii4 #bhc-bhf4 ,on a certain occasion the ,exalted ,one reproved the monks for begging4 ,said he3 8,monks1 begging is offensive even to dragons1 though the ,world of ,dragons wherein they dwell is filled to overflowing with the ,seven ,jewels4 ,how much more so must it be to human beings1 from whom it is as difficult to wring a penny as it is to skin a flint60 ,so saying1 he related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha was reborn in a ,brahman household of great wealth4 ,when he was old enough to walk and could run hither and thither1 another being of merit also received a new existence as his brother4 ,when both brothers reached manhood1 their mother and father died4 ,in agitation of heart over their death1 both brothers adopted the life of ascetics1 and building leaf-huts on the bank of the ,ganges1 took up their residence there4 ,the older brother's hut was up the ,ganges2 the younger brother's hut was down the ,ganges4 ,now one day a dragon-king named ,jewel-neck came forth from the ,world of ,dragons1 walked along the bank of the ,ganges disguised as a ,brahman youth1 came to the hermitage of the younger ascetic1 bowed1 and sat down on one side4 ,the dragon-king and the younger ascetic greeted each other in a cordial manner1 and became fast friends and inseparable companions4 ,every day ,jewel-neck would come to the hermitage of the younger ascetic and sit down and talk and converse with him4 ,when it was time for him to go1 out of affection for the ascetic he would lay aside his human form1 encircle the ascetic with his coils1 and embrace him1 holding his huge hood over his head4 ,having remained in this position for a time1 and having dispelled his affection1 he would unwind his body1 bow to the ascetic1 and go back again to his own abode4 ,the ascetic1 for fear of him1 became lean1 dried-up1 pale1 yellow as ever was yellow1 his body strewn with veins4 ,one day he went to visit his brother4 ,the latter asked him3 8,why are you lean1 dried-up1 pale1 yellow as ever was yellow1 your body strewn with veins80 ,he told him the facts4 ,the older ascetic asked3 8,but do you or do you not wish that dragon never to come back again80 ,the younger ascetic said3 8,i do not40 8,but when that dragon-king comes to your hermitage1 what ornament does he wear80 8,a jewel40 8,well then1 when that dragon-king comes to your hermitage1 before he has a chance to sit down1 ask1 saying3 #8,give me the jewel4' ,if you do so1 that dragon-king will depart without so much as encircling you with his coils4 ,on the next day you must stand at the door of your hermitage and ask him just as he approaches4 ,on the third day you must stand on the bank of the ,ganges and ask him just as he comes out of the water4 ,if you do so1 he will not come back to your hermitage40 ,illustration3 ,every day ,jewel-neck the dragon-king would encircle him with his coils4 8,very well10 assented the ascetic1 and went to his own leaf-hut4 ,on the next day the dragon-king came and stopped at the hermitage4 ,the moment he stopped1 the ascetic asked3 8,give me this jewel you wear40 ,without so much as sitting down1 the dragon-king fled4 ,on the second day the ascetic1 standing at the door of the hermitage1 said to the dragon-king just as he approached3 8,yesterday you would not give me the jewel2 to-day ,i must have it40 ,without so much as entering the hermitage1 the dragon-king fled4 ,on the third day the ascetic said to the dragon-king just as he came out of the water3 8,this is the third day ,i have asked2 give me this jewel now40 ,the dragon-king1 still remaining in the water1 refused the ascetic1 reciting these two stanzas3 ,my food and drink1 abundant1 choice1 ,i get by the power of this jewel4 ,this ,i will not give you1--you ask too much2 ,nor will ,i even come back again to your hermitage4 ,like a lad with sand-washed sword in hand1 ,you frighten me1 asking for the stone4 ,this ,i will not give you1--you ask too much2 ,nor will ,i even come back again to your hermitage4 ,so saying1 that dragon-king plunged into the water1 went back to his own ,world of ,dragons1 and never came back again4 ,and that ascetic1 because he saw no more that dragon-king so fair to see1 became more than ever lean1 dried-up1 pale1 yellow as ever was yellow1 his body strewn with veins4 ,now the older ascetic1 thinking1 8,i will find out how my younger brother is getting on10 went to visit him4 ,seeing that he was suffering more than ever from jaundice1 he said3 8,how comes it that you are suffering more than ever from jaundice80 8,because ,i see no more that dragon so fair to see40 8,this ascetic cannot get along without the dragon-king10 concluded the older ascetic1 and recited the third stanza3 ,one should not beg or seek to get what is dear to another4 ,odious does one become by asking overmuch4 ,when the ,brahman asked the dragon for the jewel1 ,never again did the dragon let himself be seen4 ,having thus addressed him1 the older ascetic comforted him1 saying3 8,henceforth grieve not20 and went back again to his own hermitage4 ,said the ,teacher3 8,thus1 monks1 even to dragons1 though the ,world of ,dragons wherein they dwell is filled to overflowing with the ,seven ,jewels1 begging is offensive4 ,how much more so must it be to human beings60 ,and having completed this parable1 he identified the personages in the ,birth-story as follows3 8,at that time the younger brother was my favorite disciple1 but the older brother was ,i myself40 #ah4 ,snake-,charm4 ,a blessing upon all living beings6 ,a4 ,canonical version4 ,vinaya ii4 #aji-aaj4 ,now at that time a certain monk was bitten by a snake and died4 ,they reported that fact to the ,exalted ,one4 ,assuredly1 monks1 that monk had not suffused the four royal families of snakes with friendly thoughts4 ,for1 monks1 if that monk had suffused the four royal families of snakes with friendly thoughts1 in that case1 monks1 that monk would not have been bitten by a snake and died4 ,what are the four royal families of snakes8 ,the ,virpakkhas are a royal family of snakes4 ,the ,erpathas are a royal family of snakes4 ,the ,chabyputtas are a royal family of snakes4 ,the ,black ,gotamakas are a royal family of snakes4 ,assuredly1 monks1 that monk had not suffused the four royal families of snakes with friendly thoughts4 ,for1 monks1 if that monk had suffused the four royal families of snakes with friendly thoughts1 in that case1 monks1 that monk would not have been bitten by a snake and died4 ,i permit you1 monks1 to suffuse these four royal families of snakes with friendly thoughts2 for self-preservation1 for self-defense1 to effect ,protection of ,self4 ,and this1 monks1 may be effected in the following way3 ,there is friendship 'twixt me and ,virpakkha snakes1 ,there is friendship 'twixt me and ,erpatha snakes1 ,there is friendship 'twixt me and ,chabyputta snakes1 ,there is friendship 'twixt me and ,black ,gotamaka snakes4 ,there is friendship 'twixt me and living beings without feet1 ,there is friendship 'twixt me and living beings with two feet1 ,there is friendship 'twixt me and living beings with four feet1 ,there is friendship 'twixt me and living beings with many feet4 ,let no living being without feet injure me6 ,let no living being with two feet injure me6 ,let no living being with four feet injure me6 ,let no living being with many feet injure me6 ,let all creatures that live1--let all creatures that breathe1-- ,let all creatures that exist1--one and all1-- ,let all meet with prosperity6 ,let none come unto any adversity6 ,infinite is the ,buddha6 ,infinite is the ,doctrine6 ,infinite is the ,order6 ,finite are creeping things1--snakes and scorpions1 centipedes1 spiders and lizards1 rats and mice6 ,i have wrought defense for myself6 ,i have wrought protection for myself6 ,begone1 living beings6 ,i here do homage to the ,exalted ,one ,and to the ,seven ,supreme ,buddhas6 ,b4 ,uncanonical version4 ,jtaka #bjc3 ii4 #add-adh4 ,there is friendship 'twixt me and ,virpakkha snakes4 ,this parable was related by the ,teacher while he was in residence at ,jetavana with reference to a certain monk4 ,the story goes that while he was splitting wood at the door of the room where the monks took hot baths1 a snake came out of a hole in a rotten log and bit him on the big toe4 ,he died on the spot4 ,the news of his death and of how he came to die spread throughout the monastery4 ,in the ,hall of ,truth the monks began to discuss the incident3 8,brethren1 such-and-such a monk1 they say1 while splitting wood at the door of the room where the monks take hot baths1 was bitten by a snake and died on the spot40 ,the ,teacher drew near and inquired3 8,monks1 what is the subject that engages your attention as you sit here all gathered together80 8,such-and-such10 said they4 8,monks10 said the ,teacher1 8if that monk had cultivated friendship for the four royal families of snakes1 the snake would not have bitten him4 ,for even ascetics of old1 before a ,buddha had arisen1 cultivated friendship for the four royal families of snakes1 and thus obtained deliverance from the perils that arose through those royal families of snakes40 ,so saying1 he related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha was reborn in the kingdom of ,ksi in the household of a ,brahman4 ,when he reached manhood1 he renounced the pleasures of sense1 retired from the world and adopted the life of an ascetic1 and developed the ,supernatural ,powers and the ,attainments4 ,by supernatural power1 in the region of ,himavat1 at a bend in the ,ganges1 he created a hermitage1 and there he resided1 surrounded by a company of ascetics1 diverting himself with the diversions of the ,trances4 ,at that time1 on the bank of the ,ganges1 reptiles of various kinds wrought such havoc among the ascetics that many of them lost their lives4 ,ascetics reported that fact to the ,future ,buddha4 ,the ,future ,buddha caused all of the ascetics to be assembled1 and said to them3 8,if you would cultivate friendship for the four royal families of snakes1 the snakes would not bite you4 ,therefore from this time forth1 cultivate friendship for the four royal families of snakes in the following way40 ,so saying1 he recited this stanza3 ,there is friendship 'twixt me and ,virpakkha snakes1 ,there is friendship 'twixt me and ,erpatha snakes1 ,there is friendship 'twixt me and ,chabyputta snakes1 ,there is friendship 'twixt me and ,black ,gotamaka snakes4 ,having thus pointed out to them the four royal families of serpents1 he said3 8,in case you are successful in cultivating friendship for these1 reptiles will not bite you or annoy you40 ,so saying1 he recited the second stanza3 ,there is friendship 'twixt me and living beings without feet1 ,there is friendship 'twixt me and living beings with two feet1 ,there is friendship 'twixt me and living beings with four feet1 ,there is friendship 'twixt me and living beings with many feet4 ,having thus set forth ,cultivation of ,friendship in the usual form1 he next set it forth by way of prayer1 reciting this stanza3 ,let no living being without feet injure me6 ,let no living being with two feet injure me6 ,let no living being with four feet injure me6 ,let no living being with many feet injure me6 ,next1 setting forth ,cultivation of ,friendship without respect of persons1 he recited this stanza3 ,let all creatures that live1--let all creatures that breathe1-- ,let all creatures that exist1--one and all1-- ,let all meet with prosperity6 ,let none come unto any adversity6 8,thus10 said he1 8cultivate friendship for all living beings without respect of persons40 ,having so said1 he spoke once more1 to bid them meditate on the virtues of the ,three ,jewels4 ,said he3 8,infinite is the ,buddha6 ,infinite is the ,doctrine6 ,infinite is the ,order60 ,when the ,future ,buddha had thus pointed out that the virtues of the ,three ,jewels are infinite1 he said3 8,meditate on the virtues of these ,three ,jewels40 ,having so said1 in order to point out that living beings are finite1 he continued3 8,finite are creeping things1--snakes1 scorpions1 centipedes1 spiders1 lizards1 rats and mice60 ,having so said1 the ,future ,buddha declared3 8,since lust1 ill-will1 and delusion1 which exist in these creatures1 are the qualities which make creatures finite1 therefore these creeping things are finite40 ,and he said3 8,by the supernatural power of the ,three ,jewels1 which are infinite1 let those of us who are finite1 obtain protection for ourselves both by night and by day40 ,and he said3 8,thus meditate on the virtues of the ,three ,jewels40 ,having so said1 in order to point out what more must yet be done1 he recited this stanza3 ,i have wrought defense for myself6 ,i have wrought protection for myself6 ,begone1 living beings6 ,i here do homage to the ,exalted ,one ,and to the ,seven ,supreme ,buddhas6 ,said the ,future ,buddha3 8,in the very act of rendering homage1 meditate on the ,seven ,buddhas40 ,thus the ,future ,buddha composed this protective charm for the company of ascetics and gave it to them4 ,from that time on the company of ascetics1 abiding steadfast in the admonition of the ,future ,buddha1 cultivated friendliness1 meditated on the virtues of the ,buddhas4 ,even as they thus meditated on the virtues of the ,buddhas1 all of the reptiles disappeared4 ,as for the ,future ,buddha1 through the cultivation of the ,exalted ,states1 he attained the goal of the ,world of ,brahm4 #ai4 ,partridge1 ,monkey1 and ,elephant4 ,reverence your elders4 ,a4 ,canonical version4 ,vinaya ii4 #afa-afb4 ,on a certain occasion the ,exalted ,one admonished a company of monks to show proper respect for their elders4 ,said he3 ,in former times1 monks1 on a slope of ,himavat1 grew a huge banyan tree4 ,near it lived three friends3 a partridge and a monkey and an elephant4 ,they lived without respect or deference for each other1 having no common life4 ,now1 monks1 to these friends occurred the following thought3 8,if only we knew which one of us was the oldest1 we would respect1 reverence1 venerate1 and honor him1 and we would abide steadfast in his admonitions40 ,accordingly1 monks1 the partridge and the monkey asked the elephant3 8,how far back1 sir1 can you remember80 8,sirs1 when ,i was a youngster1 ,i used to walk over this banyan tree1 keeping it between my thighs2 the little tips of the shoots would just touch my belly4 ,as far back as that1 sirs1 can ,i remember40 ,next1 monks1 the partridge and the elephant asked the monkey3 8,how far back1 sir1 can you remember80 8,sirs1 when ,i was a youngster1 ,i used to sit on the ground and eat the little tips of the shoots of this banyan tree4 ,as far back as that1 sirs1 can ,i remember40 ,finally1 monks1 the monkey and the elephant asked the partridge3 8,how far back1 sir1 can you remember80 8,in yonder open space1 sirs1 grew a huge banyan tree4 ,i ate one of its fruits and dropped the seed in this place4 ,from that sprang this banyan tree4 ,at that time also1 sirs1 ,i was the oldest40 ,thereupon1 monks1 the monkey and the elephant said this to the partridge3 8,you1 sir1 are our elder4 ,you will we respect1 reverence1 venerate1 and honor1 and in your admonitions will we abide steadfast40 ,accordingly1 monks1 the partridge prevailed upon the monkey and the elephant to take upon themselves the ,five ,precepts1 and himself also took upon himself the ,five ,precepts and walked therein4 ,they lived in respect and deference for each other1 and had a common life4 ,after death1 upon dissolution of the body1 they were reborn in a place of bliss1 in a heavenly world4 ,this1 monks1 was called the ,holy ,life of the ,partridge4 ,men versed in the ,law who honor the aged ,have praise even in this life ,and in the next life are in bliss4 ,b4 ,uncanonical version4 ,jtaka #cg3 i4 #bag-bbj4 ,on a certain occasion the ,teacher admonished a company of monks to show proper respect for their elders4 ,said he3 8,in former times1 monks1 even animals reflected3 #8,but it is not becoming in us that we should live without respect or deference for each other1 having no common life4 ,let us find out which one of us is the oldest1 and to him let us offer respectful greetings and the other marks of courtesy4' ,and when1 after diligent inquiry1 they knew1 #8,he is our elder1' to him did they offer respectful greetings and the other marks of courtesy4 ,and having so done1 they departed1 fulfilling the ,path to ,heaven40 ,so saying1 he related the following ,story of the ,past3 ,in times past1 on a slope of ,himavat1 near a certain huge banyan tree1 lived three friends3 a partridge1 a monkey1 an elephant4 ,they were without respect or deference for each other1 having no common life4 ,and to them occurred the following thought3 8,it is not proper for us to live thus4 ,suppose we were to live hereafter offering respectful greetings and the other marks of courtesy to that one of us who is the oldest60 8,but which one of us is the oldest80 they considered4 8,this is the way60 said the three animals one day as they sat at the foot of the banyan tree4 ,so the partridge and the monkey asked the elephant3 8,master elephant1 since how long have you known this banyan tree80 ,he said3 8,friends1 when ,i was a young elephant1 ,i used to go with this banyan sapling between my thighs4 ,moreover1 when ,i stood with the tree between my thighs1 the tips of its branches used to rub against my belly4 ,thus ,i have known this tree from the time it was a sapling40 ,next the other two animals1 in the same way as before1 asked the monkey4 ,he said3 8,friends1 when ,i was a young monkey1 ,i used to sit on the earth1 extend my neck1 and eat the tips of the shoots of this banyan tree4 ,thus ,i have known it since it was very small40 ,finally the other two animals1 in the same way as before1 asked the partridge4 ,he said3 8,friends1 in former times1 in such-and-such a place1 grew a huge banyan tree4 ,i ate its fruits and dropped its seed in this place4 ,from that sprang this tree4 ,thus ,i know this tree from the time when it had not yet sprouted4 ,therefore ,i am older than you40 ,thus spoke the partridge4 ,thereupon the monkey and the elephant said to the wise partridge3 8,master1 you are older than we4 ,henceforth to you will we offer respect1 reverence1 veneration1 salutation1 and honor2 to you will we offer respectful greeting1 rising on meeting1 homage with joined hands1 and proper courtesy2 in your admonitions will we abide steadfast4 ,from this time forth1 therefore1 be good enough to give us admonition and needed instruction40 ,from that time forth the partridge gave them admonition1 established them in the ,precepts1 and himself also took upon himself the ,precepts4 ,and those three animals1 established in the ,precepts1 showed respect and deference for each other1 and had a common life4 ,when their life was come to an end1 they attained the goal of a heavenly world4 ,the taking upon themselves by these three animals of the ,precepts was called the ,holy ,life of the ,partridge4 8,for1 monks1 those animals lived in respect and deference for each other4 ,why is it that you1 who have retired from the world under a ,doctrine and ,discipline so well taught1 do not live in respect and deference for each other80 ,when the ,teacher had thus related this parable1 he assumed the prerogative of ,one ,supremely ,enlightened and uttered the following stanza3 ,men versed in the ,law who honor the aged ,have praise even in this life ,and in the next life are in bliss4 ,when the ,teacher had thus extolled the practice of honoring the oldest1 he joined the connection and identified the personages in the ,birth-story as follows3 8,at that time the elephant was one of my disciples1 the monkey was another1 but the wise partridge was ,i myself40 #bj4 ,the ,hawk4 ,walk not in forbidden ground4 ,a4 ,canonical version4 ,sayutta v4 #adf-adh4 ,thus have ,i heard3 ,once upon a time the ,exalted ,one was in residence at ,jetavana4 ,at that time the ,exalted ,one addressed the monks3 8,monks60 8,reverend ,sir60 replied those monks to the ,exalted ,one4 ,the ,exalted ,one said this3 ,in olden times1 monks1 a hawk attacked a quail with violence and caught it4 ,now1 monks1 as the hawk was carrying off the quail1 the quail thus lamented3 8,i am indeed unfortunate1 ,i possess little merit1--,i who walked in forbidden ground1 in a foreign region4 ,if to-day ,i had walked in my own ground1 in the region of my fathers1 this hawk would not have been equal to a combat with me40 8,but1 quail1 what is your feeding-ground8 ,what is the region of your fathers80 8,a field of clods1 turned up by the plow40 ,then1 monks1 the hawk1 not exerting his strength1 not asserting his strength1 released the quail4 8,go1 quail6 ,even there you will not escape from me40 ,then1 monks1 the quail went to the field of clods1 turned up by the plow1 and mounting a big clod1 stood and called the hawk3 8,come now1 hawk1 ,i dare you6 ,come now1 hawk1 ,i dare you60 ,then1 monks1 the hawk1 exerting his strength1 asserting his strength1 flapped both his wings and attacked the quail with violence4 ,when1 monks1 the quail knew3 8,this hawk is coming for me with a vengeance60 he entered a crack in that very clod4 ,and1 monks1 the hawk struck his breast against that very clod4 8,for1 monks1 so it goes with whoever walks in forbidden ground1 in a foreign region4 ,therefore1 monks1 walk not in forbidden ground1 in a foreign region4 ,if1 monks1 you walk in forbidden ground1 in a foreign region1 the ,evil ,one will obtain entrance1 the ,evil ,one will obtain lodgment4 ,and what1 monks1 is forbidden ground1 a foreign region8 ,the ,five ,pleasures of ,sense4 ,what are the ,five8 ,pleasurable ,sights1 ,sounds1 ,odors1 ,tastes1 ,contacts4 ,and what1 monks1 is lawful ground1 the region of the fathers8 ,the ,four ,earnest ,meditations4 ,what are the ,four8 ,meditation on the ,body1 on the ,sensations1 on the ,thoughts1 on the ,conditions of ,existence4 ,walk1 monks1 in lawful ground1 in the region of the fathers4 ,if1 monks1 you walk in lawful ground1 in the region of the fathers1 the ,evil ,one will not obtain entrance1 the ,evil ,one will not obtain lodgment40 ,b4 ,uncanonical version4 ,jtaka #afh3 ii4 #eh-fj4 ,a hawk flying strong4 ,this stanza was recited by the ,teacher while in residence at ,jetavana to explain his own meaning in the ,parable of the ,bird4 ,for one day the ,teacher addressed the monks3 8,walk1 monks1 in lawful ground1 in the region of the fathers40 ,then he said3 8,you just stay where you belong4 ,in former times even animals1 because they left their own ancestral region and walked in forbidden ground1 fell into the hands of their enemies1 but through their own intelligence and resourcefulness escaped from the hands of their enemies40 ,so saying1 he related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha was reborn as a quail1 and made his home in a field of clods1 turned up by the plow4 ,one day he said to himself3 8,i will seek food in a foreign region40 ,so he left off seeking food in his own region and went to the edge of a wood4 ,now while he was picking up food there1 a hawk saw him and attacked him with violence and caught him4 ,as the hawk was carrying off the quail1 the quail thus lamented3 8,i am indeed mighty unfortunate1 ,i possess very little merit1--,i who walked in forbidden ground1 in a foreign region4 ,if to-day ,i had walked in my own ground1 in the region of my fathers1 this hawk would certainly not have been equal to coming to a combat with me40 8,but1 quail1 what is your feeding-ground8 ,what is the region of your fathers80 8,a field of clods1 turned up by the plow40 ,then the hawk1 not exerting his strength1 released him4 8,go1 quail6 ,even there you will not escape40 ,the quail went there1 and mounting a big clod1 stood and cried to the hawk3 8,come now1 hawk60 ,the hawk1 exerting his strength1 flapped both his wings and attacked the quail with violence4 ,but when the quail knew3 8,this hawk is coming for me with a vengeance60 he turned and entered a crack in that very clod4 ,the hawk1 unable to check his speed1 struck his breast against that very clod4 ,thus the hawk1 with heart broken and eyes bulging out1 met destruction4 ,when the ,teacher had related this ,story of the ,past1 he said3 8,thus1 monks1 even animals1 when they walk in forbidden ground1 fall into the hands of their adversaries2 but when they walk in their own ground1 in the region of their fathers1 they humble their adversaries4 ,therefore you also must not walk in forbidden ground1 in a foreign region4 ,if1 monks1 you walk in forbidden ground1 in a foreign region1 the ,evil ,one will obtain entrance1 the ,evil ,one will obtain lodgment4 ,if1 monks1 you walk in lawful ground1 in the region of the fathers1 the ,evil ,one will not obtain entrance1 the ,evil ,one will not obtain lodgment40 ,then1 revealing his omniscience1 he uttered the first stanza3 ,a hawk flying strong1 attacked with violence ,a quail standing in his feeding-ground1 and thus met death4 ,now when the hawk had thus met his death1 the quail came out and exclaimed3 8,i have seen the back of my enemy60 ,and standing on his heart and breathing forth a solemn utterance1 the quail uttered the second stanza3 ,endowed with sense1 delighting in my own feeding-ground1 ,my enemy gone1 ,i rejoice1 intent on my own good4 ,the ,teacher1 having proclaimed the ,truths by the narration of this fable1 identified the personages in the ,birth-story as follows3 8,at that time the hawk was ,devadatta1 but the quail was ,i myself40 #ba4 ,how ,not ,to ,hit an ,insect4 ,better an enemy with sense than a friend without it4 ,a4 ,boy and mosquito4 ,jtaka #dd3 i4 #bdf-bdh4 ,better an enemy4 ,this parable was related by the ,teacher while he was journeying from place to place in the country of the ,magadhas1 in a certain little village1 with reference to some foolish villagers4 ,the story goes that once upon a time the ,teacher went from ,svatthi to the kingdom of ,magadha1 and journeying about from place to place in that kingdom1 arrived at a certain little village4 ,now that village was inhabited for the most part by men who were utter fools4 ,there one day those utter fools of men assembled and took counsel together1 saying3 8,folks1 when we enter the forest and do our work1 the mosquitoes eat us up1 and because of this our work is interrupted4 ,let us1 every one1 take bows and weapons1 go and fight with the mosquitoes1 pierce and cut all the mosquitoes1 and thus make way with them40 ,they went to the forest with the thought in their minds1 8,we'll pierce the mosquitoes40 ,but they pierced and hit one another and came to grief1 and on their return1 lay down within the boundaries of the village1 in the village-square1 and at the village-gate4 ,the ,teacher1 surrounded by the ,congregation of ,monks1 entered that village for alms4 ,the rest of the inhabitants1 being wise men1 seeing the ,exalted ,one1 erected a pavilion at the village-gate1 gave abundant alms to the ,congregation of ,monks presided over by the ,buddha1 saluted the ,teacher1 and sat down4 ,the ,teacher1 seeing wounded men lying here and there1 asked those lay disciples3 8,here are many men who are in a bad way4 ,what have they done80 8,reverend ,sir1 these men started out with the thought in their minds1 #8,we'll have a fight with the mosquitoes4' ,but they pierced one another and returned themselves the worse for wear40 ,said the ,teacher3 8,not only in their present state of existence have utter fools of men1 with the thought in their minds1 #8,we'll hit mosquitoes1' hit themselves2 in a previous state of existence also they were the very men who1 with the thought in their minds1 #8,we'll hit a mosquito1' hit something very different40 ,then1 in response to a request of those men1 he related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha made his living by trading4 ,at that time1 in the kingdom of ,ksi1 in a certain frontier village1 dwelt many carpenters4 ,there a certain grey-haired carpenter was planing a tree4 ,now a mosquito settled on his head1--his head looked like the surface of a copper bowl6--and pierced his head with his stinger1 just as though he were sticking him with a spear4 ,said he to his son who sat beside him3 8,son1 a mosquito is stinging me on the head1--it feels just as if he were sticking me with a spear6 ,shoo him away60 8,father1 wait a moment6 ,i'll kill him with a single blow60 ,at that time the ,future ,buddha also1 seeking wares for himself1 having reached that village1 was sitting in that carpenter's hut4 ,well1 that carpenter said to his son3 8,shoo this mosquito off60 8,i'll shoo him off1 father60 replied the son4 ,taking his stand immediately behind his father1 the son1 with the thought in his mind1 8,i'll hit the mosquito60 raised aloft a big1 sharp axe1 and split the skull of his father in two4 ,the carpenter died on the spot4 ,the ,future ,buddha1 seeing what the son had done1 thought3 8,even an enemy1 if he be a wise man1 is better2 for an enemy1 though it be from fear of human vengeance1 will not kill40 ,and he uttered the following stanza3 ,better an enemy with sense ,than a friend without it1 ,for with the words1 8,i'll kill a mosquito60 ,a son1--both deaf and dumb6-- ,split his father's skull6 ,having uttered this stanza1 the ,future ,buddha arose and passed away according to his deeds4 ,as for the carpenter1 his kinsfolk did their duty by his body4 ,said the ,teacher3 8,thus1 lay disciples1 in a previous state of existence also they were the very men who1 with the thought in their minds1 #8,we'll hit a mosquito1' hit something very different40 ,having related this parable1 he joined the connection and identified the personages in the ,birth-story as follows3 8,but the wise man who uttered the stanza and departed on that occasion was ,i myself40 ,b4 ,girl and fly4 ,jtaka #de3 i4 #bdh-bdi4 ,better an enemy4 ,this parable was related by the ,teacher while he was in residence at ,jetavana with reference to a certain slave-girl4 ,a certain wealthy merchant1 we are told1 had a slave-girl4 ,where she was pounding rice1 her old mother came in and lay down4 ,flies buzzed round her and ate her up1 just as though they were piercing her with needles4 ,she said to her daughter3 8,my dear1 the flies are eating me up4 ,shoo them off60 8,i'll shoo them off60 replied the daughter4 ,raising her pestle aloft1 intending to kill the flies1 with the thought in her mind1 8,i'll make way with them60 she struck her mother with the pestle and killed her4 ,when she saw what she had done1 she began to weep3 8,mother6 ,mother60 ,they reported that incident to the merchant4 ,the merchant had her body attended to1 and went to the monastery and reported the whole incident to the ,teacher4 ,said the ,teacher3 8,verily1 householder1 not only in her present state of existence has this girl1 with the thought in her mind1 #8,i'll kill the flies on my mother's head6' struck her mother with a pestle and killed her2 in a previous state of existence also she killed her mother in the very same way40 ,and in response to the merchant's request1 he related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha was reborn in a merchant's household1 and on the death of his father1 succeeded to the post of merchant4 ,he also had a slave-girl4 ,she also1 when her mother came to the place where she was pounding rice and said to her1 8,my dear1 shoo the flies away from me60--she also1 in the very same way1 struck her mother with a pestle and killed her and began to weep4 ,the ,future ,buddha1 hearing of that incident1 thought3 8,for even an enemy in this world1 if only he be a wise man1 is better60 ,and he uttered the following stanza3 ,better an enemy who is intelligent ,than a well-disposed person who is a fool6 ,look at that wretched little slave-girl6 ,she killed her mother1 and now1--she weeps6 ,with this stanza did the ,future ,buddha preach the ,doctrine1 praising the man of wisdom4 ,said the ,teacher3 8,verily1 householder1 not only in her present state of existence has this girl1 with the thought in her mind1 #8,i'll kill flies6' caused the death of her mother2 in a previous state of existence also she caused the death of her mother in the very same way40 ,having related this parable1 he joined the connection and identified the personages in the ,birth-story as follows3 8,at that time that very mother was the mother1 that very daughter was the daughter1 but the wealthy merchant was ,i myself40 #bb4 ,monkey-,gardeners4 ,misdirected effort spells failure4 ,a4 ,one-stanza version4 ,jtaka #df3 i4 #bdi-bea4 ,never1 in the hands of one who knows not what is good4 ,this parable was related by the ,teacher in a certain little village in the country of the ,kosalas with reference to one who spoiled a garden4 ,the story goes that the ,teacher1 while journeying from place to place in the country of the ,kosalas1 arrived at a certain little village4 ,there a certain householder invited the ,teacher1 provided seats in his garden1 gave alms to the ,congregation of ,monks presided over by the ,buddha1 and said3 8,reverend ,sirs1 walk about in this garden according to your pleasure40 ,the monks arose1 and accompanied by the gardener1 walked about the garden4 ,seeing a certain bare spot1 they asked the gardener3 8,disciple1 everywhere else this garden has dense shade1 but in this spot there is not so much as a tree or a shrub4 ,what1 pray1 is the reason for this80 8,reverend ,sirs1 when this garden was planted1 a certain village boy watered it4 ,in this spot he pulled up the young trees by the roots1 and according as the roots were large or small1 watered them plentifully or sparingly4 ,those young trees withered and died4 ,that's how this spot comes to be so bare60 ,the monks approached the ,teacher and reported that matter to him4 ,said the ,teacher3 8,not only in his present state of existence has that village boy spoiled a garden2 in a previous state of existence also he did naught but spoil a garden40 ,so saying1 he related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 a holiday was proclaimed4 ,from the moment they heard the holiday drum1 the residents of the entire city went about making holiday4 ,at that time many monkeys lived in the king's garden4 ,the gardener thought3 8,a holiday has been proclaimed in the city4 ,i'll tell these monkeys to water the garden1 and then ,i'll go make holiday40 ,approaching the leader of the monkeys1 he said3 8,master monkey-leader1 this garden is of great use even to you4 ,here you eat flowers and fruits and shoots4 ,a holiday has been proclaimed in the city4 ,i'm going to make holiday40 ,and he asked him the question3 8,can you water the young trees in this garden until ,i come back80 8,yes1 indeed1 ,i'll water them40 8,very well10 said the gardener2 8be heedful40 ,so saying1 he gave those monkeys water-skins and wooden water-pots to use in watering the trees1 and departed4 ,the monkeys took the water-skins and wooden water-pots and watered the young trees4 ,illustration3 8,when you water the young trees1 pull them up by the roots1 every one40 ,now the leader of the monkeys said to the monkeys3 8,master-monkeys1 the water must not be wasted4 ,when you water the young trees1 pull them up by the roots1 every one2 look at the roots2 water plentifully the roots that strike deep1 but sparingly the roots that do not strike deep2 later on we shall have a hard time getting water40 8,very well10 said the monkeys1 promising to do as he told them to4 ,and they did so4 ,at that time a certain wise man saw those monkeys working away in the king's garden1 and said to them3 8,master-monkeys1 why are you pulling up by the roots every one of those young trees and watering them plentifully or sparingly according as the roots are large or small80 ,the monkeys replied3 8,that's what the monkey who is our leader told us to do40 ,when the wise man heard that reply1 he thought3 8,alas6 alas6 ,those that are fools1 those that lack wisdom1 say to themselves3 #8,we'll do good4' ,but harm's the only thing they do60 ,and he uttered the following stanza3 ,never1 in the hands of one who knows not what is good1 ,does a good undertaking turn out happily4 ,a man who lacks intelligence spoils what is good ,like the monkey who worked in the garden4 ,thus1 with this stanza1 did that wise man censure the leader of the monkeys4 ,having so done1 he departed from the garden with his followers4 ,said the ,teacher3 8,not only in his present state of existence has that village boy spoiled a garden2 in a previous state of existence also he did naught but spoil a garden40 ,having related this parable1 he joined the connection and identified the personages in the ,birth-story as follows3 8,at that time the leader of the monkeys was the village boy who spoiled a garden1 but the wise man was ,i myself40 ,b4 ,three-stanza version4 ,jtaka #bfh3 ii4 #cde-cdg4 ,if the monkey considered the best of the crowd4 ,this parable was related by the ,teacher in the ,south ,mountain region with reference to a certain gardener's son4 ,the story goes that the ,teacher1 after keeping residence for the period of the rains1 departed from ,jetavana and journeyed from place to place in the ,south ,mountain region4 ,now a certain lay disciple invited the ,congregation of ,monks presided over by the ,buddha1 provided seats in his garden1 delighted them with rice-gruel and hard food1 and said3 8,noble sirs1 if you desire to take a walk about the garden1 go with this gardener40 ,and he gave orders to the gardener3 8,pray give the noble monks fruits and other such-like edibles40 ,as the monks walked about1 they saw a certain cleared space1 and asked3 8,this space is cleared1 without growing trees2 what1 pray1 is the reason for this80 ,then the gardener told them3 8,the story goes that a certain gardener's son once watered the saplings4 #8,i'll water them plentifully or sparingly according as the roots are large or small1' thought he4 ,so he pulled them up by the roots and watered them plentifully or sparingly according as the roots were large or small4 ,that's how this space comes to be cleared60 ,the monks went to the ,teacher and reported that matter to him4 ,said the ,teacher3 8,not only in his present state of existence has that youth spoiled a garden2 in a previous state of existence also he did naught but spoil a garden40 ,so saying1 he related the following ,story of the ,past3 ,in times past1 when ,vissasena ruled at ,benres1 a holiday was proclaimed4 ,thought the gardener3 8,i'll go make holiday20 and said to the monkeys who lived in the garden3 8,this garden is of great use to you4 ,i'm going to make holiday for seven days4 ,you must water the saplings on the seventh day40 8,very well10 said they1 consenting4 ,he gave them little water-skins and departed4 ,the monkeys did as they were told and watered the saplings4 ,now the leader of the monkeys said to the monkeys3 8,wait a moment6 ,water is at all times hard to get2 it must not be wasted4 ,what you must do is to pull up the saplings by the roots1 note the length of the roots1 water plentifully the saplings that have long roots1 but sparingly those that have short roots40 8,very well10 said the monkeys1 and went about watering the saplings1 some of them pulling the saplings up by the roots and others planting them again4 ,at that time the ,future ,buddha was the son of a certain notable in ,benres4 ,having occasion1 for some purpose or other1 to go to the garden1 he saw those monkeys working away1 and asked them3 8,who told you to do this80 8,the monkey who is our leader40 8,well6 if this is the wisdom of your leader1 what must yours be like60 ,and explaining the matter1 he uttered the first stanza3 ,if the monkey considered the best of the crowd ,has wisdom like this1 ,then what in the world must the others be like8 ,hearing this remark1 the monkeys uttered the second stanza3 ,brahman1 you don't know what you are talking about ,when you blame us like this2 ,for how1 unless we see the roots1 ,can we know whether the tree stands firm8 ,hearing their reply1 the ,future ,buddha uttered the third stanza3 ,it isn't you ,i blame1--not ,i1-- ,nor the other monkeys in the wood2 ,vissasena alone is the one to blame1 ,who asked you to tend his trees for him4 ,when the ,teacher had related this parable1 he identified the personages in the ,birth-story as follows3 8,at that time the leader of the monkeys was the youth who spoiled the garden1 but the wise man was ,i myself40 #bc4 ,two ,dicers4 ,take care6 ,a4 ,canonical version4 ,dgha ii4 #cdh-cdi4 ,in olden times two dicers played at dice4 ,the first dicer swallowed every ace4 ,the second dicer saw that dicer swallow every ace4 ,seeing1 he said this to that dicer3 8,you1 sir1 have it all your own way4 ,give me the dice1 sir2 ,i must hurry away40 8,yes1 sir10 said that dicer1 and handed over the dice to that dicer4 ,now that dicer painted the dice with poison1 and said this to that dicer3 8,come1 sir1 let us play at dice40 8,yes1 sir10 said that dicer in assent to that dicer4 ,a second time also those dicers played at dice2 a second time also that dicer swallowed every ace4 ,the second dicer saw that dicer swallow for the second time also every ace4 ,seeing1 he said this to that dicer3 ,smeared with the strongest poison ,was the die the man swallowed1 but knew it not4 ,swallow1 ,o swallow1 wicked dicer6 ,later it will taste bitter to you4 ,b4 ,uncanonical version4 ,jtaka #ia3 i4 #cgi-chj4 ,on a certain occasion the ,exalted ,one reproved the monks for handling their property carelessly4 ,said he3 8,monks1 careless handling of property is like careless handling of deadly poison4 ,for men of old1 through carelessness1 not knowing what was the matter1 ate poison1 and as a result experienced great suffering40 ,so saying1 he related the following ,story of the ,past3 ,in times past1 when ,brahmadatta ruled at ,benres1 the ,future ,buddha was reborn in a household of great wealth4 ,when he reached manhood1 he became a dicer4 ,now a second dicer used to play with the ,future ,buddha1 and he was a cheat4 ,so long as he was winning1 he would not break the play-ring2 but when he lost1 he would put a die in his mouth1 say1 8,a die is lost60 break the play-ring1 and make off4 ,the ,future ,buddha1 knowing the reason for this1 said3 8,let be6 ,i shall find some way of dealing with him40 ,so taking the dice to his own home1 he painted them with deadly poison and let them dry thoroughly4 ,then1 taking them with him1 he went to the second dicer's and said3 8,come1 sir1 let us play at dice40 8,yes1 sir10 said the second dicer1 and marked out the play-ring4 ,as the second dicer played with the ,future ,buddha1 he lost1 and put a die in his month4 ,now the ,future ,buddha1 seeing him do this1 said3 8,just swallow6 ,later you will know what that is40 ,and to rebuke him he recited the following stanza3 ,smeared with the strongest poison ,was the die the man swallowed1 but knew it not4 ,swallow1 ,o swallow1 wicked dicer6 ,later it will taste bitter to you4 ,even as the ,future ,buddha spoke1 he swooned from the effect of the poison1 rolled his eyes1 dropped his shoulders1 and fell4 ,said the ,future ,buddha3 8,now ,i must grant him his life40 ,so giving him an emetic containing herbs1 he made him vomit4 ,then1 giving him ghee1 honey1 and sugar to eat1 he made him well4 ,finally he admonished him3 8,never do such a thing again40 ,and having performed alms-giving and the other works of merit1 the ,future ,buddha passed away according to his deeds4 ,when the ,teacher had completed this parable1 he said3 8,monks1 careless handling of property is like careless handling of deadly poison40 ,then he identified the personages in the ,birth-story as follows3 8,at that time the wise dicer was ,i myself40 #bd4 ,two ,caravan-,leaders4 ,be prudent6 ,a4 ,canonical version4 ,dgha ii4 #cdb-cdf4 ,in olden times a great caravan of a thousand carts went from the eastern country to the western country4 ,wherever it went1 very quickly were consumed grass1 sticks1 water1 and pot-herbs4 ,now over that caravan were two caravan-leaders1 one over five hundred carts1 one over five hundred carts4 ,and to these caravan-leaders occurred the following thought3 8,this is a great caravan of a thousand carts4 ,wherever we go1 very quickly are consumed grass1 sticks1 water1 and pot-herbs4 ,suppose we were to divide this caravan into two caravans of five hundred carts each60 ,they divided that caravan into two caravans1 one of five hundred carts1 one of five hundred carts4 ,one caravan-leader only loaded his carts with abundant grass and sticks and water1 and started his caravan forward4 ,now when he had proceeded a journey of two or three days1 that caravan-leader saw coming in the opposite direction in a chariot drawn by asses1 a black man with bloodshot eyes1 with ungirt quiver1 wearing a garland of lilies1 his garments wet1 the hair of his head wet1 the wheels of his chariot smeared with mud4 ,seeing1 he said this3 8,whence1 sir1 do you come80 8,from such-and-such a country40 8,whither do you intend to go80 8,to such-and-such a country40 8,evidently1 sir1 farther on in the wilderness a heavy rain has been in progress40 8,yes1 indeed1 sir4 ,farther on in the wilderness a heavy rain has been in progress4 ,the roads are drenched with water2 abundant are grass and sticks and water4 ,throw away1 sir1 the old grass1 sticks1 and water2 with lightly burdened carts go ever so quickly2 do not overburden the conveyances40 ,now that caravan-leader told his drivers what that man had said1 and gave orders as follows3 8,throw away the old grass1 sticks1 and water2 with lightly burdened carts start the caravan forward40 8,yes1 sir10 said those drivers to that caravan-leader4 ,and in obedience to his command they threw away the old grass1 sticks1 and water1 and with lightly burdened carts started the caravan forward4 ,neither in the first stage of the journey1 nor in the second1 nor in the third1 nor in the fourth1 nor in the fifth1 nor in the sixth1 nor in the seventh1 did they see grass or sticks or water2 they all met destruction and death4 ,and all that were in that caravan1 whether men or beasts1 did that ogre1 that demon1 devour1 leaving only the bare bones4 ,when the second caravan-leader knew1 8,it is now a long time since that caravan started out10 he loaded his carts with abundant grass and sticks and water1 and started his caravan forward4 ,now when he had proceeded a journey of two or three days1 this caravan-leader saw coming in the opposite direction in a chariot drawn by asses1 a black man with bloodshot eyes1 with ungirt quiver1 wearing a garland of lilies1 his garments wet1 the hair of his head wet1 the wheels of his chariot smeared with mud4 ,seeing1 he said this3 8,whence1 sir1 do you come80 8,from such-and-such a country40 8,whither do you intend to go80 8,to such-and-such a country40 8,evidently1 sir1 farther on in the wilderness a heavy rain has been in progress40 8,yes1 indeed1 sir4 ,farther on in the wilderness a heavy rain has been in progress4 ,the roads are drenched with water2 abundant are grass and sticks and water4 ,throw away1 sir1 the old grass1 sticks1 and water2 with lightly burdened carts go ever so quickly2 do not overburden the conveyances40 ,now that caravan-leader told his drivers what that man had said1 adding3 8,this man surely is no friend of ours1 no kinsman or blood-relative4 ,how can we trust him on our journey8 ,on no account must the old grass1 sticks1 and water1 be thrown away4 ,start the caravan forward1 leaving the things just as they are4 ,i will not permit you to throw away the old40 8,yes1 sir10 said those drivers to that caravan-leader4 ,and in obedience to his command they started the caravan forward1 leaving the things just as they were4 ,neither in the first stage of the journey1 nor in the second1 nor in the third1 nor in the fourth1 nor in the fifth1 nor in the sixth1 nor in the seventh1 did they see grass or sticks or water2 but they saw that caravan in destruction and ruin4 ,and of those that were in that caravan1 whether men or beasts1 they saw only the bare bones1 for they had been eaten by that ogre1 by that demon4 ,thereupon that caravan-leader addressed his drivers3 8,this caravan here met destruction and ruin solely through the folly of that foolish caravan-leader who acted as its guide4 ,now then1 throw away those wares in our own caravan which are of little worth1 and take those wares in this other caravan which are of great worth40 8,yes1 sir10 said those drivers to that caravan-leader4 ,and in obedience to his command they threw away all those wares in their own caravan which were of little worth1 and took those wares in that other caravan which were of great worth4 ,and they passed in safety through that wilderness solely through the wisdom of that wise caravan-leader who acted as their guide4 ,b4 ,uncanonical version4 ,jtaka #a3 i4 #ie-ajf4 ,one day a wealthy merchant1 accompanied by five hundred disciples of heretical teachers1 went to ,jetavana monastery1 saluted the ,exalted ,one1 presented offerings1 and sat down4 ,likewise did those disciples of heretical teachers salute the ,teacher and sit down1 close beside the merchant4 ,and they gazed at the countenance of the ,teacher1 resplendent with the glory of the full moon2 at his form1 a form like that of ,great ,brahm1 adorned with the greater and lesser marks of beauty1 encircled with a radiance a fathom deep2 at the solid rays of a ,buddha which issued from his body1 forming1 as it were1 garland after garland and pair after pair4 ,and to them the ,teacher1 as it were a young lion roaring the lion's roar on a table-land in the ,himlaya mountains1 as it were a cloud thundering in the rainy season1 as it were bringing down the ,heavenly ,ganges1 as it were weaving a rope of jewels1 with a voice like that of ,great ,brahm1 endowed with the ,eight ,excellences1 captivating the ear1 delighting the heart1 preached a pleasing discourse on the ,doctrine1 diversified in divers ways4 ,the heretics1 after listening to the discourse of the ,teacher1 believed in their hearts1 and rising from their seats1 burst asunder the refuge of the heretical teachers and sought refuge in the ,buddha4 ,from that time on they regularly accompanied the merchant to the monastery with offerings1 listened to the ,doctrine1 gave alms1 kept the ,precepts1 observed ,fast-day4 ,now the ,exalted ,one departed from ,svatthi and went back again to ,rjagaha4 ,when the ,teacher departed1 the heretics burst that refuge asunder1 sought refuge once more in the heretical teachers1 lapsed once more into their former position4 ,when the ,exalted ,one returned to ,svatthi and learned what had happened1 he said to those backsliders3 8,laymen1 in former times also men mistook for a refuge what was no refuge at all1 grasped with the grasp of reason1 with the grasp of contradiction1 and in a wilderness haunted by demons came to a sorry end1 becoming the food of ogres4 ,but men who laid hold of ,truth absolute1 certain1 consistent1 obtained safety in that very wilderness40 ,having so said1 he became silent4 ,thereupon the merchant1 rising from his seat1 saluted and applauded the ,exalted ,one4 ,and joining his hands and pressing them to his head in token of reverent salutation1 he spoke as follows3 8,reverend ,sir1 it is clear to us that these laymen just now burst asunder the ,supreme ,refuge and chose instead speculation4 ,but the fact that in former times1 in a wilderness haunted by demons1 men who chose speculation were destroyed1 while men who chose ,absolute ,truth were saved1--that fact is hidden from us and clear to you alone4 ,it were indeed well were the ,exalted ,one1 as it were making the full moon rise in the heavens1 to make this fact clear to us40 ,then the ,exalted ,one aroused the attention of the merchant by saying3 8,i1 ,o householder1 fulfilled the ,ten ,perfections during a period of time which cannot be measured1 and penetrated ,omniscience1 for the sole purpose of rending asunder the doubt of the world4 ,lend ear and listen as attentively as though you were filling a golden tube with lion-marrow40 ,thereupon1 as it were cleaving the ,vault of the ,snow and releasing the full moon1 he revealed circumstances hidden by rebirth3 ,in times past1 in the kingdom of ,ksi1 in the city of ,benres1 there was a king named ,brahmadatta4 ,at that time the ,future ,buddha was reborn in the household of a caravan-leader4 ,in the course of time he grew to manhood1 and went about trading with five hundred carts4 ,sometimes he went from east to west1 sometimes from west to east4 ,in the same city of ,benres there was another caravan-leader besides1 a foolish1 short-sighted1 resourceless fellow4 ,at that time the ,future ,buddha took a valuable lot of goods from ,benres1 filled five hundred carts1 made preparations for the journey1 and was all ready to start4 ,likewise that foolish caravan-leader also filled five hundred carts1 made preparations for the journey1 and was all ready to start4 ,the ,future ,buddha thought3 8,if this foolish caravan-leader goes at the same time ,i go1 and a thousand carts travel along the road together1 even the road will not be big enough4 ,it will be difficult for the men to find firewood and water1 and difficult for the oxen to find grass4 ,either he or ,i should go first40 ,so he had the man summoned1 told him the situation1 and said3 8,it is out of the question for both of us to go at the same time4 ,will you go first1 or follow after80 ,thought the foolish caravan-leader3 8,there are many advantages in my going first4 ,there will not be a single rut in the road over which ,i travel2 my oxen will eat grass which has not been touched2 my men will have leaves for curry which have not been touched2 the water will be clear2 ,i can sell my goods at whatever price ,i choose to set40 ,so he said3 8,i1 sir1 will go first40 ,as for the ,future ,buddha1 he saw many advantages in going second1 for the following considerations presented themselves to his mind3 8,those who go first will make smooth the rough spots on the road2 ,i shall go by the same road they have gone2 the oxen that go first will eat the old tough grass1 and my oxen will eat the fresh grass which will have sprung up in the meantime2 wherever they pluck leaves1 fresh leaves for curry will have sprung up and will be at the disposal of my men2 in places where there is no water1 they will dig wells and obtain a supply1 and we shall drink water from wells dug by others4 ,moreover1 price-fixing is like depriving men of life6 ,if ,i go second1 ,i can sell my goods for whatever price they have fixed40 ,accordingly1 seeing all these advantages in going second1 he said3 8,you1 sir1 go first40 8,very well1 sir10 said the foolish caravan-leader4 ,so harnessing his carts1 he set out1 and in due course passing beyond the habitations of men1 he reached the mouth of the wilderness4 7,wildernesses are of five kinds3 robber-wildernesses1 beast-wildernesses1 waterless wildernesses1 demon-wildernesses1 famine-wildernesses4 ,where the road is infested with robbers1 it is called a robber-wilderness4 ,where the road is infested with lions and other beasts of prey1 it is called a beast-wilderness4 ,where there is no water for bathing or drinking1 it is called a waterless wilderness4 ,if it is infested with demons1 it is called a demon-wilderness4 ,if it lacks roots and hard food and soft food1 it is called a famine-wilderness4 ,of these five kinds of wildernesses1 this wilderness was both a waterless wilderness and a demon-wilderness47 ,therefore that caravan-leader set many huge chatties in the carts and had them filled with water before he struck into the sixty-league wilderness4 ,now when he reached the middle of the wilderness1 the ogre who lived in the wilderness1 thinking1 8,i will make these men throw away the water they took10 created a car to delight the heart1 drawn by pure white young oxen2 and surrounded by ten or twelve demons bearing in their hands bow1 quiver1 shield1 and weapon1 decked with water-lilies both blue and white1 head wet1 garments wet1 seated in that car like a very lord1 the wheels of the car smeared with mud1 came down that road from the opposite direction4 ,both before him and behind him marched the demons who formed his retinue1 heads wet1 garments wet1 decked with garlands of water-lilies both blue and white1 carrying in their hands clusters of lotus-flowers both red and white1 chewing the fibrous stalks of water-lilies1 streaming with drops of water and mud4 ,now caravan-leaders1 when the wind is ahead1 to avoid the dust1 ride in front1 sitting in their cars1 surrounded by their attendants4 ,when it blows from behind1 they ride behind in precisely the same way4 ,but at this time the wind was ahead2 therefore that caravan-leader rode in front4 ,when the ogre saw him approaching1 he caused his own car to turn out of the road and greeted him in a friendly manner1 saying3 8,where are you going80 ,the caravan-leader also caused his own car to turn out of the road1 allowing room for the carts to pass1 and standing aside1 said to that ogre3 8,we1 sir1 are just approaching from ,benres4 ,but you are approaching decked with water-lilies both blue and white1 with lotus-flowers both red and white in your hands1 chewing the fibrous stalks of water-lilies1 smeared with mud1 with drops of water streaming from you4 ,is it raining along the road by which you came8 ,are the lakes completely covered with water-lilies both blue and white1 and lotus-flowers both red and white80 ,when the ogre heard his words1 he said3 8,friend1 what's this you're saying8 ,do you see that dark green streak of woods8 ,beyond that point the entire forest is one mass of water2 it rains all the time2 the hollows are full of water2 in this place and in that are lakes completely covered with lotus-flowers both red and white40 ,as the carts passed1 one after another1 he inquired3 8,where are you going with these carts80 8,to such-and-such a country40 8,what are the goods you have in this cart1--and in that80 8,such-and-such40 8,the cart that approaches last moves as though it were excessively heavy2 what goods have you in that80 8,there is water in that40 8,in bringing water thus far1 of course1 you have acted wisely4 ,but beyond this point you have no occasion to carry water4 ,ahead of you water is abundant4 ,break the chatties to pieces1 throw away the water1 travel at ease40 ,and having so said1 he added3 8,you continue your journey2 we have some business that detains us40 ,the ogre went a little way1 and when he was out of their sight1 went back again to his own city of ogres4 ,now that foolish caravan-leader1 out of his own foolishness1 took the advice of the ogre1 broke the chatties to pieces1 threw away all of the water1 leaving not so much as a dribble1 and caused the carts to move forward4 ,ahead there was not the slightest particle of water4 ,for lack of water to drink the men grew weary4 ,they traveled until sundown1 and then unharnessed the carts1 drew them up in a contracted circle1 and tied the oxen to the wheels4 ,there was neither water for the oxen nor gruel and boiled rice for the men4 ,the weakened men lay down here and there and went to sleep4 ,at midnight the ogres approached from the city of ogres1 slew both oxen and men1 every one1 devoured their flesh1 leaving only the bare bones1 and having so done1 departed4 ,thus1 by reason of a single foolish caravan-leader1 they all met destruction4 ,the bones of their hands and all their other bones lay scattered about in the four directions and the four intermediate directions2 five hundred carts stood as full as ever4 ,as for the ,future ,buddha1 he waited for a month and a half from the day when the foolish caravan-leader set out1 and then set out from the city with five hundred carts4 ,in due course he reached the mouth of the wilderness4 ,there he had the water-chatties filled1 putting in an abundant supply of water4 ,then1 sending a drum around the camp1 he assembled his men and spoke as follows3 8,without first obtaining my permission1 you must not use so much as a dribble of water4 ,in the wilderness there are poison-trees3 any leaf or flower or fruit which you have not previously eaten1 you must not eat without first obtaining my permission40 ,having thus admonished his men1 he struck into the wilderness with his five hundred carts4 ,when he reached the middle of the wilderness1 that ogre showed himself in the path of the ,future ,buddha in precisely the same way as before4 ,when the ,future ,buddha saw him1 he knew3 8,in this wilderness is no water2 that is what is called a waterless wilderness4 ,moreover this fellow is fearless1 red-eyed1 casts no shadow4 ,without a doubt this fellow caused the foolish caravan-leader who went first to throw away all his water1 and having thus brought weariness upon him and his company1 devoured them4 ,but1 unless ,i am mistaken1 he does not know how wise and resourceful ,i am40 ,accordingly the ,future ,buddha said to the ogre3 8,you go your way4 ,we are traders4 ,unless we see water farther on1 we shall not throw away the water we have brought4 ,but wherever we do see water1 there we shall throw away the water we have brought1 and having thus lightened our carts1 shall continue our journey40 ,the ogre went a little way1 and when he was out of sight1 went back again to his own city of ogres4 ,now when the ogre had gone1 the men asked the ,future ,buddha3 8,noble sir1 these men said3 #8,do you see that dark green streak of woods8 ,beyond that point it rains all the time4' ,and the men who said it approached garlanded with garlands of water-lilies both blue and white1 carrying clusters of lotus-flowers both red and white1 chewing the fibrous stalks of water-lilies1 heads wet1 garments wet1 with drops of water streaming from them4 ,let us throw away the water and go quickly with lightened carts40 ,the ,future ,buddha1 hearing their words1 caused the carts to halt1 assembled all of his men1 and asked3 8,has any one of you heard that there is either a lake or a pool in this wilderness80 8,noble sir1 we have not so heard4 ,this is what is called a waterless wilderness40 8,just now some men said3 #8,beyond that dark green streak of woods it is raining4' ,now how far does a rain-wind blow80 8,a matter of a league1 noble sir40 8,but has a rain-wind touched the body of even a single one of you80 8,it has not1 noble sir40 8,how far off is a cloud-head visible80 8,a matter of a league1 noble sir40 8,but has any one of you seen even a single cloud-head80 8,we have not1 noble sir40 8,how far off is lightning visible80 8,four or five leagues1 noble sir40 8,but has any one of you seen a flash of lightning80 8,we have not1 noble sir40 8,how far off can the sound of a cloud be heard80 8,a matter of one or two leagues1 noble sir40 8,but has any one of you heard the sound of a cloud80 8,we have not1 noble sir40 8,those are not human beings2 those are ogres4 ,they must have come with the thought in their minds3 #8,we will make these men throw away their water1 weaken them1 and devour them4' ,the foolish caravan-leader who went first was not resourceful4 ,undoubtedly he must have thrown away the water at their behest1 grown weary1 and been devoured2 the five hundred carts must stand as full as ever4 ,to-day we shall see them4 ,do not throw away even so much as a dribble of water1 but drive ahead as fast as ever you can40 ,with these words he bade them drive forward4 ,proceeding1 he saw the five hundred carts as full as ever1 and the bones of the men's hands and all their other bones scattered in all directions4 ,he had the carts unharnessed and a stockade built by drawing them into a contracted circle4 ,he had both men and oxen given their supper betimes1 and the oxen lie down in the centre of the circle formed by the men4 ,he himself1 assisted by the leaders of the force1 kept watch during the three watches of the night1 sword in hand1 and allowed the dawn to rise upon him standing there4 ,on the following day1 very early in the morning1 he had his men do all their chores1 feed the oxen1 discard the weak carts1 substitute strong ones1 throw away goods of little value1 substitute those of great value4 ,and going to the place where he would be1 he sold his goods for twice or thrice the price1 and together with his entire company went back again to his own city4 ,when the ,teacher had related this parable1 he said3 8,thus1 householder1 in times past those who grasped with the grasp of speculation came to a sorry end1 but those who grasped ,absolute ,truth escaped from the hands of demons1 went in safety to the place where they would be1 and went back again to their own place40 ,and having thus joined the two parts of this ,parable of ,absolute ,truth1 he1 the ,supremely ,enlightened1 uttered the following stanza3 ,some adhered to ,absolute ,truth1 sophists to less than this4 ,knowing this1 a wise man should lay hold on ,absolute ,truth4 ,said the ,teacher in conclusion3 8,at that time the wise caravan-leader was ,i myself40 #be4 ,boar and ,lion4 8,eat me1 ,o lion60 ,adapted from ,c4 ,h4 ,tawney1 ,ocean of the ,streams of ,story 7,kathsaritsgara71 ,chapter #gb4 ,in times past there dwelt in a cave in the ,vindhya mountains a wise boar1 who was none other than the ,buddha in a previous state of existence1 and with him his friend a monkey4 ,he was compassionate towards all living beings4 ,one day there came to his cave a lion and a lioness and their cub4 ,and the lion said to his mate3 8,since the rains have hindered the movements of all living beings1 we shall of a certainty perish for lack of some animal to eat40 ,and the lioness said3 8,of a certainty one or another of us is destined to die of hunger4 ,therefore do you and the cub eat me1 for thus you will save your lives6 ,are you not my lord and master8 ,can you not get another mate like me8 ,therefore do you and the cub eat me1 for thus you will save your lives60 ,now at that moment the wise boar awoke1 and hearing the words of the lioness1 was delighted1 and thought to himself3 8,this is the fruit of the merit which ,i have acquired in previous states of existence4 ,i will satisfy the hunger of my friends with my own body and blood40 ,then the wise boar arose from his bed and went out of his cave and said to the lion3 8,my good friend1 do not despair4 ,for here ,i am1 ready to be eaten by you and your mate and your cub4 ,eat me1 ,o lion60 ,now when the lion heard these words1 he was delighted1 and said to his mate3 8,let our cub eat first2 then ,i will eat1 and you shall eat after me40 ,the lioness agreed4 ,so first the cub ate some of the flesh of the wise boar1 and then the lion began to eat4 ,and while he was eating1 the wise boar said to him3 8,be quick and drink my blood before it sinks into the ground1 and satisfy your hunger with my flesh1 and let your mate eat what is left40 ,so the lion gradually devoured the flesh until only the bones were left4 ,but--wonderful to relate6--the wise boar did not die1 for his life remained in him1 as if to see how long his endurance would endure4 ,in the meantime the lioness died of hunger in the cave1 and the lion went off somewhere or other with his cub1 and so the night came to an end4 ,then the monkey awoke and went out of the cave1 and seeing the wise boar reduced to a heap of bones1 became greatly excited and exclaimed3 8,what reduced you to a heap of bones8 ,tell me1 ,o friend1 if you can40 ,so the wise boar told him the whole story4 ,then the monkey did reverence to the wise boar1 and said to him3 8,tell me what you wish me to do1 and ,i will do it40 ,the wise boar replied3 8,i wish only to have my body restored to me like as it was before1 and to have the lioness that died of hunger restored to life again1 that she may satisfy her hunger with my body and blood40 ,thereupon1 as the fruit of the merit which the wise boar had acquired1 he was transformed into a sage1 and the monkey into a sage likewise4 #bf4 ,fairy-,prince and ,griffin4 8,eat me1 ,o griffin60 ,adapted from ,c4 ,h4 ,tawney1 ,ocean of the ,streams of ,story 7,kathsaritsgara71 ,chapters #bb and #ij4 ,on a ridge of the ,himlaya stands a city called the ,golden ,city1 for it gleams from afar like the rays of the sun4 ,and in that city1 once upon a time1 lived the king of the fairies1 and his name was ,jmta-ketu4 ,and in the garden of his palace grew a wishing-tree1 and its name was ,granter of ,desires1 for it granted all desires4 ,by the favor of that tree the king obtained a son1 who was none other than the ,future ,buddha1 and his name was ,jmta-vhana4 ,he was valiant in generosity1 of mighty courage1 and compassionate towards all living beings4 ,when ,jmta-vhana was become of age1 his father made him crown-prince4 ,thus did he become the fairy-prince4 ,and when he had become the fairy-prince1 the ministers of the kingdom came to him and said3 8,o fairy-prince1 do reverence always to this wishing-tree1 for it grants all desires1 and cannot be resisted by any living creature4 ,for so long as we possess this tree1 we cannot suffer injury of any kind from anyone1 even from ,indra1 king of the gods1 much less from any other40 ,when ,jmta-vhana heard these words1 he thought to himself3 8,alas6 our forefathers1 for all their possession of this noble tree1 obtained by the favor of this tree naught but wealth and victory over their enemies2 thus did they demean themselves1 and thus did they demean this tree likewise4 ,for no such purposes as these will ,i employ this tree4 ,for ,i know that the good things of this world endure but for a short while1 and then perish and vanish utterly4 ,but friendliness and compassion and generosity towards all living beings yield abundant fruit1 both in this world and in the next4 ,as for wealth1 if it be not used for the benefit of others1 it is like lightning which for an instant stings the eye1 and then flickers and vanishes4 ,therefore if this wishing-tree which we possess1 and which grants all desires1 be employed for the benefit of others1 we shall reap from it all the fruit that it can give4 ,accordingly ,i will so act that by the wealth of this tree all living beings shall be delivered from poverty and distress40 ,then ,jmta-vhana went to the wishing-tree and said3 8,o tree-spirit1 thou that dost grant to us the fruit that we desire1 fulfil to-day this one wish of mine3 ,deliver all living beings from poverty and distress40 ,straightway--wonderful to relate6--the wishing-tree showered a shower of gold upon the earth1 and all living beings rejoiced thereat and became well-disposed to ,jmta-vhana1 and the fame and glory of him spread both near and far4 ,but the relatives of ,jmta-ketu1 seeing that his throne was firmly established by the glory of his son1 were moved to jealousy and became hostile to him4 ,and because the kingdom of ,jmta-ketu was weak1 they determined to attack it and overthrow it1 and to take possession of the wishing-tree that granted all desires4 ,and they assembled and met together and began preparations to attack the kingdom of ,jmta-ketu and to overthrow it and to take possession of the wishing-tree that granted all desires4 ,thereupon ,jmta-vhana the fairy-prince said to ,jmta-ketu the fairy-king his father3 8,why should we seek to obtain new wealth1 or to retain the wealth that we possess8 ,is not this body of ours like a bubble in the water1 which bursts in an instant and vanishes8 ,is it not like a candle1 which1 when it is exposed to the wind1 flickers for an instant and goes out8 ,should a wise man desire to obtain wealth or to retain it when it is obtained1 by the killing of living beings8 ,i will not fight with my relatives4 ,therefore ,i will leave my kingdom and go to some forest-hermitage4 ,let these miserable wretches do as they like1 but let us not kill the members of our own family40 ,and ,jmta-ketu the fairy-king said to ,jmta-vhana the fairy-prince his son3 8,then will ,i too go1 my son4 ,for what desire for rule can ,i have1 who am old1 when you1 who are young1 out of compassion towards all living beings1 abandon your kingdom as though it were so much straw and stubble80 ,thereupon ,jmta-vhana1 with his father and mother1 went to the ,malaya mountain1 and took up his abode in a forest-hermitage1 the dwelling of the fairy-magicians1 the ,siddhas1 where the brooks were hidden by the sandalwood trees1 and devoted himself to the care of his father and mother4 ,one day1 as he was roaming about with a companion1 he came to a wood on the shore of the sea4 ,there he saw many heaps of bones4 ,and he said to his companion3 8,whose bones are these80 ,his companion replied3 8,give ear1 and ,i will tell you the story in a few words40 ,griffin and snakes4 ,in times past ,kadr and ,vinat1 the two wives of ,kashyapa1 had a quarrel4 ,kadr said that the horses of the ,sun were black1 and ,vinat said that they were white1 and they made a wager that whichever of the two was wrong should become a slave of the other4 ,then ,kadr1 bent on winning1 actually induced her sons the snakes to defile the horses of the ,sun by spitting venom over them2 and showing them to ,vinat thus defiled1 she conquered her by a trick and made her her slave4 ,when the griffin1 the son of ,vinat1 heard of that1 he came and tried to induce ,kadr to release ,vinat from slavery4 ,then the snakes1 the sons of ,kadr1 said to the griffin1 the son of ,vinat3 8,o griffin1 the gods have begun to churn the sea of milk4 ,fetch thence the drink of immortality and give it to us as a substitute1 and then take your mother away with you40 ,when the griffin heard these words1 he went to the sea of milk and displayed his mighty prowess in order to obtain the drink of immortality4 ,then the god ,vishnu1 pleased with his mighty prowess1 condescended to say to him3 8,i am pleased with thee2 choose some boon40 ,then the griffin1 angry because his mother had been made a slave1 asked the following boon of ,vishnu3 8,may the snakes become my food60 ,vishnu granted him this boon4 ,now ,indra1 king of the gods1 listened to the conversation1 and when the griffin1 by his mighty prowess1 had obtained the drink of immortality1 he said to him3 8,o griffin1 take steps to prevent the foolish snakes from consuming the drink of immortality1 and to enable me to take it away from them again40 ,the griffin agreed1 and elated by the boon of ,vishnu1 he went to the snakes with the vessel containing the drink of immortality4 ,and he called out from afar to the snakes3 8,to you have ,i brought the drink of immortality4 ,take it1 and release my mother4 ,but if you are afraid1 ,i will put it on a bed of darbha-grass4 ,so soon as my mother is released1 ,i will go2 therefore take the drink of immortality thence40 ,now the snakes were terrified by reason of the boon which ,vishnu had granted to the griffin1 and at once agreed to the bargain4 ,then the griffin set on a bed of darbha-grass the vessel containing the drink of immortality1 and the snakes released his mother from slavery1 and the griffin departed with her4 ,but while the snakes1 not suspicious of a ruse1 were in the very act of taking the drink of immortality1 ,indra1 king of the gods1 suddenly swooped down1 and confounding them with his mighty prowess1 carried off the vessel containing the drink of immortality4 ,then the snakes in despair licked the bed of darbha-grass with their tongues1 thinking that there might be so much as a drop of the drink of immortality spilt thereon2 whereupon--wonderful to relate--their tongues became split1 and they became double-tongued for nothing4 ,thus did the snakes fail to obtain the drink of immortality4 ,and straightway their enemy the griffin1 relying on the boon which he had obtained from ,vishnu1 swooped down on them and began to devour them4 ,and this he did again and again4 ,and he wrought such havoc among them that the snakes in ,ptla were nigh unto death from sheer fright1 and their females miscarried1 and the whole race of the snakes was nigh unto utter destruction4 ,then ,vsuki1 king of the snakes1 fearing that the whole race of the snakes would be rooted out1 begged the griffin to relent1 and made the following agreement with him3 8,o king of birds1 every day1 on the hill that rises out of the sand of the sea1 ,i will send you a single snake to eat4 ,but you must not commit the folly of entering ,ptla1 for by destroying utterly the whole race of the snakes1 you will only defeat your own purpose40 ,the griffin consented4 ,so every day1 on the hill that rises out of the sand of the sea1 ,vsuki1 king of the snakes1 sends to the griffin1 the king of the birds1 a single snake to eat4 ,and the griffin1 the king of the birds1 devours each day the snake which ,vsuki1 king of the birds1 sends to him to eat4 ,these heaps of bones are the bones of the snakes which the griffin has eaten1 and which1 gradually accumulating1 have come to look like the peak of a mountain4 ,fairy-prince and griffin4 ,when ,jmta-vhana1 the fairy-prince1 embodiment of generosity and compassion towards all living beings1 heard this story from the lips of his companion1 he was pricked to the heart4 ,and he said to his companion3 8,of a truth1 ,vsuki1 king of the snakes1 is to be pitied1 for that1 like a coward1 he delivers with his own hand into the hands of his most bitter enemy the snakes that are his subjects4 ,since he has a thousand faces and a thousand mouths1 why can he not say with one of his mouths to the griffin who is his enemy3 #8,eat me first1 ,o griffin6'0 ,then did the noble-hearted ,jmta-vhana make the following ,earnest ,wish3 8,may ,i1 by the sacrifice of my own body and blood1 obtain ,supreme ,enlightenment60 ,at that moment a servant summoned ,jmta-vhana's companion to return home1 and ,jmta-vhana1 embodiment of generosity and compassion towards all living beings1 was left alone4 ,and ,jmta-vhana roamed about alone1 intent on carrying out the resolution which he had formed4 ,and as he roamed about1 he heard afar off a piteous sound of weeping4 ,and drawing near1 he beheld on a lofty slab of rock a youth of handsome appearance plunged in bitter grief4 ,and by his side stood an officer of some monarch1 as if he had brought him and left him there4 ,and the youth was seeking to persuade an old woman who was weeping1 to cease her weeping and return whence she had come4 ,and ,jmta-vhana stood and listened1 melted with pity1 eager to know who he might be1 and she4 ,and the old woman1 overwhelmed with the burden of her grief1 began to look again and again at the youth1 and to lament her misfortune in the following words3 8,alas1 my son6 thou that wast obtained by me at the cost of a hundred bitter pangs6 ,alas1 virtuous youth6 ,alas1 only scion of our family1 where shall ,i behold thee again8 ,bereft of thee1 thy father will be plunged into the darkness of sorrow1 and will not for long endure to live4 ,that body of thine1 which would suffer even from the torch of the sun's rays1--how can it endure the agony of being devoured by the griffin8 ,how comes it that ,fate and the king of the snakes were able to discover thee1 the only son of ill-starred me1 though the world of the snakes is wide80 ,thereupon the youth said3 8,mother1 ,i am afflicted enough as it is4 ,why do you afflict me more8 ,return to your home1 ,i beg you4 ,this is my last reverence to you4 ,the griffin will soon be here40 ,when the old woman heard those words1 she cast her sorrowful eyes all around the horizon1 and cried aloud3 8,alas1 ,i am undone6 ,who will deliver my son from death80 ,then ,jmta-vhana with joy and delight went up to the old woman and said3 8,mother1 ,i will deliver your son60 ,when the old woman heard those words1 she was frightened and terrified1 for she thought that the griffin had come4 ,and straightway she cried out3 8,eat me1 ,o griffin6 eat me60 ,then said the youth her son3 8,mother1 be not afraid1 for this is no griffin60 ,then said ,jmta-vhana3 8,mother1 ,i am the prince of the fairies1 disguised in the garb of a man4 ,i am come to deliver your son from death4 ,i will give my own body and blood to the hungry griffin4 ,therefore return to your home1 and take your son with you40 ,but the old woman said3 8,by no means6 for in a still higher sense you yourself are my very own son1 since you have shown such a measure of compassion to me and my son at this time40 ,then said ,jmta-vhana3 8,i have formed a resolution1 and you must not defeat my purpose40 ,then said the youth3 8,o thou of great and noble heart6 ,i cannot consent to save my own body at the cost of thine4 ,should a common stone be saved by the sacrifice of a precious stone8 ,the world is full of those who1 like myself1 pity only themselves4 ,but few in number are those who entertain sentiments of compassion for the whole world and for all the living beings that are therein40 ,at that moment the trees began to sway with the wind of the wings of the griffin1 and seemed to utter a cry of dissuasion4 ,and the sea1 churned by the wind1 seemed with the eyes of its bright-flashing jewels to be gazing in wonder and astonishment at the greatness of his courage and the depth of his compassion4 ,then came the griffin1 hiding the heavens with his outspread wings4 ,and swooping down1 he smote the valiant hero ,jmta-vhana with his beak1 and gripping him with his talons1 carried him off from that slab of rock2 and soaring aloft1 flew quickly with him to a peak of the ,malaya mountain1 to eat him there4 ,and ,jmta-vhana's crest-jewel was torn from his head1 and drops of blood fell from his body1 as the griffin carried him through the air4 ,and while the griffin was devouring his body and blood1 he uttered the following ,earnest ,wish3 8,may my body and blood be offered thus in every state of my existence1 and may ,i not obtain rebirth in heaven or deliverance from the round of existences if thereby ,i shall be deprived of the opportunity of doing good to my neighbor60 ,but afterwards1 through the finding of his crest-jewel1 his kinsfolk and friends effected his deliverance from the power of the griffin1 and a goddess sprinkled him with a potion1 whereupon he arose more glorious than before1 with all his limbs made whole again4 ,and the goddess said to him3 8,my son1 ,i am pleased with this sacrifice of thy body and blood4 ,therefore ,i sprinkle thee king of the fairies1 and thy reign shall endure for a cycle of time40 ,thereupon a rain of flowers fell from the sky1 and the drums of the gods resounded with approbation4 ,and the griffin repented of his evil deeds1 and said3 8,from this day henceforth ,i will not again eat snakes4 ,as for those which ,i have already eaten1 let them return to life again60 ,then--wonderful to relate6--all the snakes that he had previously eaten returned to life again4 ,then ,jmta-vhana was escorted to the ,himlaya1 and was sprinkled king over all the kings of the fairies1 and his reign endured for a cycle of time4 ,glossary4 ,ace4 ,the losing throw at dice4 ,ascetic4 ,a man who has taken a vow to remain single1 and to devote himself to fasting1 bodily torture1 and meditation as a means of escape from the horrors of repeated existences4 ,specifically1 a monk belonging to some religious order other than the order of monks founded by ,gotama ,buddha4 ,benres4 ,a sacred city of ,north ,india1 situated on the ,ganges4 ,it was the capital of ,ksi4 ,brahm4 ,the ,supreme ,being1 the ,invincible1 the ,all-seeing1 the ,subduer1 the ,lord1 the ,maker1 the ,creator1 the ,ancient of ,days1 the ,conqueror1 the ,ruler1 the ,father of all that are and are to be4 ,gotama ignored the question whether such a being exists4 ,brahman4 ,a man belonging to the priestly caste4 ,buddha4 ,see ,introduction4 ,casts no shadow4 ,one of the marks of a demon4 ,chatty4 ,an earthenware vessel4 ,crore4 #aj1jjj1jjj4 ,devadatta4 ,cousin and enemy of ,gotama4 ,the ,judas of ,buddhism4 ,enlightenment4 ,see ,introduction4 ,exalted ,one4 ,title of ,buddha4 ,exalted ,states4 ,friendliness1 ,compassion1 ,sympathy1 and ,indifference4 ,five ,precepts4 7#a7 ,thou shalt not take the life of any living being4 7#b7 ,thou shalt not take that which is not given4 7#c7 ,thou shalt not give way to the sins of the flesh4 7#d7 ,thou shalt not speak falsehood4 7#e7 ,thou shalt avoid occasions of heedlessness through the use of liquor or spirits or other intoxicants4 ,four ,requisites4 ,robes1 food1 lodging1 and medicine4 ,fourfold ,army4 ,infantry1 cavalry1 chariots1 and elephants4 ,future ,buddha4 ,see ,introduction4 ,ganges4 ,a sacred river of ,north ,india1 in the valley of which ,buddhism took its rise4 ,the ,heavenly ,ganges is the ,milky ,way4 ,great ,being4 ,title of a ,future ,buddha4 ,heretic4 ,a man who refuses to accept the teachings of ,buddha4 ,hermitage4 ,dwelling-place of a hermit or ascetic4 ,heron's ,call4 ,triumphant cry of an elephant4 ,himlaya1 ,himavat4 ,literally1 ,abode of ,snow4 ,a range of mountains1 the loftiest in the world1 forming the northeastern border of ,india4 ,the foothills of the ,himlaya range were a favorite resort for monks and ascetics4 ,inconceivable4 #a followed by #bh ciphers4 ,jaws of ,rhu4 ,eclipses of the sun and moon were supposed to be due to the fact that they were swallowed from time to time by a demon named ,rhu1 the ,seizer4 ,jetavana4 ,conqueror's ,grove4 ,name of a monastery near ,svatthi4 ,the favorite residence of the ,buddha4 ,ksi4 ,a country of ,north ,india of which ,benres was the capital4 ,kelsa4 ,one of the principal peaks of the ,himlaya range4 ,kosala4 ,a country lying north of ,ksi1 of which ,svatthi was the capital4 ,lac4 ,a scarlet dye4 ,land of the ,rose-apple4 ,india4 ,a ,rose-apple 7,jambu7 tree is represented in the illustration to ,story #ae1 lower right4 ,marks of the spread hand4 ,for good luck4 ,the fingers were supposed to 8point off0 evil spirits4 ,meru4 ,sineru4 ,a vast mountain occupying the centre of each of an infinite number of worlds4 ,monk4 ,a man who has taken a vow to remain single1 and to devote himself to meditation and good works in accordance with the teachings of the ,buddha4 ,nit4 ,a fly's egg4 ,play-ring4 ,before beginning play1 dicers would draw a circle on the ground or floor4 ,so long as the play continued1 a dicer was bound to remain within the circle4 ,by stepping outside of the circle1 a dicer 8broke0 the play-ring and stopped the play4 ,omniscience4 ,knowledge of all things4 ,enlightenment4 ,by performing a work of merit and making an ,earnest ,wish thereby to attain ,enlightenment in some future state of existence1 a ,future ,buddha1 as it were1 sows the ,seed of ,omniscience4 ,svatthi4 ,a city of ,north ,india1 the capital of ,kosala4 ,seven ,buddhas4 ,the oldest texts mention only seven ,buddhas4 ,the ,jtaka ,book mentions twenty-four4 ,later1 the number is increased indefinitely4 ,sineru4 ,see ,meru4 ,sprinkling4 ,in ancient ,india kings were not anointed1 but sprinkled4 ,takkasil4 ,a city of ,northwest ,india1 the capital of ,gandhra4 ,a famous seat of learning in ancient times4 ,teacher4 ,title of ,buddha4 ,ten ,perfections4 ,generosity1 ,morality1 ,renunciation1 ,wisdom1 ,energy1 ,patience1 ,truth1 ,resolution1 ,friendliness1 ,indifference4 ,three ,jewels4 ,the ,buddha1 the ,doctrine1 and the ,order of ,monks4 ,warrior4 ,a man belonging to the military caste4 ,yugandhara4 ,one of seven vast circles of rock which surround ,mount ,meru4 ,,transcriber',s ,,notes3 ,italicized text is surrounded by underscores3 italics4 ,obvious typographical errors have been corrected4 ,inconsistencies in hyphenation have been standardized4 ,archaic or variant spelling has been retained4