The Jātaka, vol. III (nos. 301-438)

He will deceive you with magical illu.sions : he will make your four angels disai)peiir. and make as it were an evil odour come from your body and mouth, he will make you come down from the sky and st^ind on the ground : you will be as if swallowed up by the earth, and you will not be able to abide by your story." " Do not trouble ; I w ill manage it."

1 In years, 1 followed by 140 ciphers. - A lie WAS a new thing in the first age. "When will you do it, O king?" [456] " On the seventh day from this." The story went round the city, " The king is going by a lie to make the senior the junior, and will give the post to the junior: what kind of a thing is a lie? is it blue or yellow or some other colour?" The multitude thought greatly about it. It was a time, they say, when the world told the truth : men did not know what the word ' lie ' might mean. The priest's son heard the tale and told his father, "Father, they say the king is going by a lie to make you junior and to give our post to my uncle." " My dear, the king will not be able even by a lie to take our post from us : on what day is he going to do it? " " On the seventh day from this, they say." "Let me know when the time comes." On the seventh day a great multitude gathered in the king's courtyard sitting in

rows above rows, hoping to see a lie. The young priest went and told his father. The king was ready in full dress, he appeared and stood in the air in the courtyard amid the multituile The ascetic came through the air, spread his skin-seat before the king, sat on his throne in the air and said, " Is it true, O king, that you wish by a lie to make the junior Bc-nior and to give him the i>ost?" " Master, I have done so." Then he admonished the king, "O great king, a lie is a grievous destruction of good qualities, it causes rebirth in the four evil states ; a king who makes a lie destroys right, and by destroying right ho is himself destroyed : " and he spoke the first stanza : — Injured Ri^'ht can injtire s^^rely, and requite with injury ; Therefore Uiylit should ne'er be iiijure«l, lest the harm recoil on thee [457] Admonishing him farther he said, "Great king, if you make a lie, your four supernatural jtowerH will di.sappear," and he spoke the second The powers divine forsake and leave the man who tells a lie, 111 smells his mouth, he cannot keep his fw)thold in the sky: \\Tioe'er to questioning replies with fuLseho^xi wilfully.

Hearing this, the king in fear looketl to Korakalambaka. He said, "Be not afniid, O king; did I not tell you so from the first 1" and so forth. The king, thougli he heard Kiipihi'a words, still put forward his statement, " Sir, you are the younger, Komkalainbaka is the elder." At the moment when he uttered this lie, the four angels said they would guard such a liar no longer, threw their swords at his feet and disappeared ; his mouth was fetid like a broken rotten egg and his Ixxly like an open drain ; and falling from the air he lighted on the earth : so all his four 8Ui>ematural powers disiipi)eared. His chief priest said, " Great king, Ije not afraid : if you will B\)eak the truth, 1 will restore you everything," and so he spoke the third stanza : — A word of tnith, and all thy gifts, O king, thou shalt regain: A lie will fix thee in the soil of Ceti to remain. 274 The Jataka. Booh VIII. [458] He said, '* Look, O great king : those four supernatural powers of yours disappeared first hy your lie : consider, for it is possible now to restore them." But the king answered, " You wish to deceive me in this," and so telling a second lie he sank in the earth up to the ankles. Then the brahmin said once more, "Consider, O great king," and spoke the fourth stanza :—

Drought comes on him in time of rain, rain when it should be dry, Whoe'er to questioning replies with falsehood wilfully. Then once again he said, " Owing to your lying you are sunk in the earth up to the ankles : consider, O great king," and spoke the fifth stanza : — One word of truth, and all thy gifts, O king, thou shalt regain : A lie will sink thee in the soil of Ceti to remain. But for the third time the king said, "You are junior and Koi'akalambaka is elder," and at this lie he sank in the ground up to the knees. Once more the brahmin said, " Consider, O great king," and spoke two stanzas : — O king, the man is forked of tongue, and like n scr])ent sly. Whoe'er to questioning replies with falsehocxi wilfully. One word of trutli, and all thy gifts, O king, thou shalt regain: A lie will sink thee deeper still in Ceti to remain : adding, " Even now all may be restored." The king, not heeding his word.s, repeated the lie for the fourth time, " You are junior, Sir, and Korakalambaka is elder," [459] and at these words he sank up to the hij)s. Again the brahmin said, " Consider, O great king," and spoke two stanzas : —

O king, that man is like a fish, and tongneless he shall be, Whoe'er to questioning replies witli falsehotxi wilfully. One word of truth, and all thy gifts, 0 king, thou shalt regain : A lie will sink thee deeixsr still in Ceti to remain. For the fifth time the king repeated the lie, and as he did so he sank up to the navel. The brahmin once more appealed to him to consider, and spoke two stanzas : — Girls only shall be born of him, no man-son shall he see, Whoe'er to questioning replies with falsehood wilfully. One word of truth, and all thy gifts, O king, thou .shalt regain : A lie will sink thee deeper still in Ceti to remain. The king paid no heed, and repeating the lie for the sixth time sank up to the breast. The brahmin made his appeal once more and spoke two stanzas : — His children will not stay with him, on every side they flee. Whoe'er to questioning replies with falsehood wilfully. One word of tnith, and all thy gifts, O king, thou shalt regain : A he will sink thee deeper still in Ceti to remain. Owing to association with a wicked friend, he disregarded the words and repeated the same lie for the seventh time. Then the earth opened and the flames of Avici leapt up and seized him.

[460] Cursed by a sage, the king who once could walk the air, they say. Was lost and swallowed by the earth on his appointed day. Wherefore the wise do not approve at all "\Mien that desire into the heart doth fall: He that is free from guile, whose heart is pure, All that he says is ever firm and sure. These are two stanzas inspired by Perfect Wisdom. The multitude said in fear, " The king of Ceti reviled the sage, and told a lie; so he has entered Avici." The king's five sons came to the brahmin and said, " Be thou our helper." The brahmin answered, " Your father destroyed Right, he lied and reviled a sage : therefore he has entered Avici. If Eight is destroyed, it destroys. You must not dwell here." To the eldest he said, " Come, dear : leave the city by the eastern gate and go straight on : you will see a white royal elephant prostrate, touching the earth in seven places' : that will be a sign for you to lay out a city there and dwell in it : and the name of it will be Hatthipura." To the second prince he said, " You leave by the south gate and go straight on till you see a royal horse pure white : that will be a sign that you are to lay out a city there and dwell in it :

and it shall be called Assapura." To the third prince he said, " You leave by the west gate and go straight on till you see a maned lion ; that will be a sign that you are to lay out a city there and dwell in it : and it shall be called Sihapura." To the fourth prince he said, "You leave by the north gate and go straight on till you see a wheel-frame* all made of jewels : that will be a sign [461] that you are to lay out a city there and dwell in it: and it shall be called Uttarapaiicala." To the fifth he said, " You cannot dwell here : build a great shrine in this city, go out towards the north-west, and go straight on till you see two mountains striking against each other and making the sound of daddara : that will be a sign that you are to lay out a city there and dwell in it : and it shall be called Daddarapura." All the five princes went, and following the signs laid out cities there and dwelt in them.

* With tusks, trunk, and four legs. - Another reading is pancacakkam, ' five wheels.' 276 The Jdtaka. Booh VIII. After the lesson, the Master said, "So, Brethren, this is not the first time that Devadatta has told a lie and sunk in the earth," and then ho idcntififd the Birth: "At that time the king of Ceti wius Uevailatta, and the brahmin Kupila was my.self."

" ^V}^o through desire" etc. The Master told this talo while dwelling in Jctavaiia, concerning tomptjition by the wife of one's fonner days. The story is that a young man of g(j<Kl family at Savattlii lieani the MiustcPs pre-uhing, and thinking it im^M)ssiblc to lead a holy life, jHirfectly complete and jnire, jus a householder, he tletermincd tt) become an ascetic under the solving doctrine and HO make an end of misery. So he gave uj> his house and projK>rty to his wife and children, and asked the Master to ordain hitn. The MasU-r tlid so. As ho was tlie junior in his going altout for alms with his teachers and instructorM, and jvs the Brethren were many, ho got no chair either in laynien's hou.scM or in the refectory, but only a stool or a Ik-'UcIi at the end of the novices, his food was tossed liim Iwustily on a la<lle, he got gruel n>ade of bri>ken lumps of rice, solid food stale or decaying, or sprouts dried and burnt ; and this was not enough to keep him alive. [402] He took what he had got to the wife he had left : she t(M)k his bowl, .siduted him, emptie«l it and gave him in.stead wellC(V)ked gruel and rice witli .sjuice and curry. The Brother wjus captivated bv the love of such flavours and could not leave his wife. She thought she would test iiis atl'ection. One day .she had a countryman clwin.se<l with white clay and set down in her hoiuse with some others of his j>eo|)le whom she had sent for, and she gave them something to cat and drink.

Tiiey .siit eating and enjoying it. At the hou.se-do<»r she had some bullocks tM)uiid to wheels and a cart set ready. She hei-self .siit in a back room cooking cakes. Her hitsband came and stood at the door. Seeing him, one old .servant told his jiii.stre.ss that there was an elder at tlie door. "Salute him and bid him pa-s-s on." But though he did so repeatedly, he saw the prie.st remaining there and told his mi-strcss. She came, and lifting uji the curtiiin to see, she crie^l, " This is the father of my sons." She came out and saluted him : taking his lx)wl and making him enter she gave him fotxl : when he had eaten she .saluted again and .said, "Sir, you are a siiint now: we have boon staying in this hou.se all this time ; but there can be no proper hou.seholder's life without a master, .so we will take another house and go far into the country : be zealous in your good works, and forgive me if I am doing wrong." For a time her husbitnd was as if his heart woidd break. Then he said, "I cannot leave you: do not go, I will come back to my worldly life : send a layman's garment to such and such a place, I will give up my 1h)w1 and robes and come back to you." She agreed. The Brother went to his monastery, and giving up his bowl and rol>es to his teachers and instructors he explained, in answer to their questions, that he could not leave his wife and was going back to worldly life.

Against his will they took him to the Ma.stcr and told him that he was backsliding and wished to go back to worldly life. The Master said, " Is this tale true ? " " It is. Lord." " Who cau.ses you to backslide ? " " ^ly wife." " Brother, that woman is the cause of evil to you : formerly also through her you fell from the four stages of mystic meditation

and became \ eiy miserable : then through me you were dehvered from your misery and regained the power of meditation you had lost," and then he told the tale of old. [463] Once upon a time when Brahmadatta was reigning in Benares, the Bodhisatta was born as the son of the king's family priest and his brahmin wife. On the day of his birth there was a blazing of weapons all over the city, and so they called his name young Jotipala. When he grew up, he learned all the arts at Takkasila and showed his skill in them to the king : but he gave up his position, and without telling anyone he went out by the back door, and entering a forest became an ascetic in the Kavitthaka hermitage, called Sakkadattiya. He attained perfection in meditation. As he dwelt there many hundreds of sages waited on him. He was attended by a great company and had seven chief disciples. Of them the sage Salissara left the Kavitthaka hermitage for the Surattha country, and dwelt on the banks of the river Satodika with many thousand sages in his company : Mendissara with many thou.sand sages dwelt near the town of Lambacujaka in the country of king Pajaka -. Pabbata with many thousand .sages dwelt in a certain forest-country : Kaladevala with many thousand sages dwelt in a cei-tain wooded mountain in Avanti and the Deccan : Ki.savaccha dwelt aloue near the city of Kumbhavati in the park of king Dandaki :

the ascetic Anusissa wius attendant on the Bodhisatta and stayed with him : Narada, the younger brother of Kaladevala, dwelt alone in a cave-cell amid the mountainous country of Aranjara in the Central Region. Now not far from Aranjara there is a certain very populous town. In the town there is a great river, in which many men bathe: and along its banks sit many beautiful courtesans tempting the men. The ascetic Narada saw one of them and being enamoured of her, forsook his meditations and [464] pining away without food lay in the bonds of love for seven days. His brother Kajadevala by reflection knew the cau.se of this, and came Hying through the air into the cave. Narada saw him and asked why he had come. "I knew you were ill and have come to tend you." Narada repelled him with a falsehood, "You are talking nonsense, falsehood, and vanity." The other refused to leave him and brought Salissara, Mendissara, and Pabbatissam. He repelled them all in the same way. Kaladevala went flying to fetch their master Sarabhanga and did fetch him. When the Master came, he saw that Narada had fiillen into the power of the senses, and asked if it were so. Narada rose at the words and saluted, and confessed. The Master said, " Narada, those who fall into the power of the senses wa.ste away in misery in this life, and in their next existence are born in hell :" and so he spoke the first stanza : —

"Who through desire obeys the senses' sway, Loses both worlds and pines his life away. 278 The Jdtaka. Book Vlll. Hearing him, Naitula answered, " Toacher, the following of desires is happiness: why do you call such happiness misery?" Sai*abhaitga said, " Listen, then," and spoke the second stanai : — Happiness and misery ever on each other's fmitsteiw press : Thou hast seen their alternation : seek a truer happiness. [405] Narada said, "Teacher, such misery is hard to bear, I cannot (endure it." The Great Being said, " Narada, the misery that comes has to bo endured," and spoke the third stanza : — Ho who endures in troublous time with troubles to contend Is strong to i-each that fuial bliss whei-o all our troubles end. But Narada answered, "Teacher, the happiness of love's desire is the greatest happiness: I cannot abandon it." The Great Being said, "Virtue is not to be abandoned for any cause," and spoke the fourth stanza : — [400] For love of lusts, for hopes of gain, for miseries, great and small. Do not undo your siiintly iwist, and so from virtue fall. Sarabhivn<,'a having thus sliown forth the law in four stanzas, Kiiladevala in admonition of his younger brother sjKike the titlh stanza: —

Know' the worldly life is trouble, victual should be freely lent. No delight in gathering riches, no distress when they are si)ont. sixth stanza is one spoken by the Master in his Perfect Wiscbnn concemalii's admonition of Narada : So far lilack- Devala most wi.soly si)oke : " None woi"Me than ho who bows to senses' yoke." [467] Then Sarabhanga spoke in warning, " Narada, listen to this : he who will not do at first what is proper to be done, must weep and lament like the young man who went to the forest," and so he told an old tale. Once upon a time in a certain town of Kasi there was a certain young brahmin, bwxutiful, strong, stout as an elephant. His thoughts were, "Why should I keep my parents by working on a farm, or have a wife and children, or do good work.s of charity and so forth i I won't keep anylxxly nor do any go<Hl work ; but I will go into the forest and keep myself by killing deer." So with ^ The Scholiast takes gadha with all the clauses : the meaning tlien would be Good are the cares of hoasehold life, 'tis good to give away, Not to be prond when riches grow, nor grieved when they decay.

^ Both kCdo and asito mean hlack : this person is the Asita, the Simeon of the Buddhist nativity; cf. vol. i. 54. the hve kinds of we^ipons he went to the Himalaya and killed and ate many deer In the Himalaya region he fovmd a great defile, snrrounded by mountain, on the banks of the river Vidhava, and there he lived on the flesh of the si in deer cooked on hot coals. He thought, " I shall not always be strong ; when I S we^Oc I .shall not be able to range the forest : now I will drive many kinds S wiin'mals into this defile, closest up by a gate, and then without roaming the forest I .shall kill and eat them at my pleasure : ' and so he did. As tii e passed over him, that very thing came to pass, and the experience of all the wOTld lifeTl him: he lo.st control over his hands and ^et he ^^^ "ot^^ove freely he e and there, he could not find his food or drink, his body ^vJthered, he Wme the ghost of a man, he showed wrinkles furrowing his l>ody like the cartThi a hot season ; ill-favoured and ill-knit, he became verv nnserable In "ke manner a.s time passed, the king of Si^n, named fivi, had a desn^ o eat flesh roasted on coals in the forest : .so he gave over his kingdom to his nimiBters and wTth the five kinds of we<apons he went to the fores and ate the fle«h of the d^r he slew :

in time he came to that spot and saw that man. Although afraid, hrsummoned courage to a.sk who he was. ''Lord, I am tbe g^os of a nu^., reapin.- the fruit of the deeds I have done : who are you I "The k ng ot bivi ''^^h^^have you come hither?" [468] "To eat the flesh of deer." He .s.ud "Great king, I have become the g\iost of a man becau.se I came here with that object," and telling the whole story at length and explaining his misfortmie to the king, he spoke the remaining stanzas :—

King 'tis with me as if I'd been with foes in bitter strife, Labour, and skill in handicraft, a peaceful home, a w'lfe. All have been lost to me : my works bear fruit in this my lite. Worsted a thousandfold I am, kinless and reft of 8t<ay, Strayed from the law of righteousness, like ghost I m fallen away. This state is mine because I caused, instead of joy, distress : Girt as it were with flaming fire, 1 have no happines.s. [4691 With that he added, "O king, through desire of happiness I caased miirv to others and have even in this life become the ghost of a man : do not tToTcommit evil deeds, go to thine own city and do g.>od deeds of chanty and the like." The king did so and c«5mpletcd the i)ath to heaven. The ascetic was roused by the teacher Sai-ablmnga's account of this case. He became agitated, and after saluting and gaining his teacher's pardon, by the proper processes he regained the power of meditation he had lost. Sarabhanga refu.sed him leave to stay there, and took lam back with him to his own hermitage. After the lesson, the Ma.ster declared the Truths and i'lentificd the Birth :- After the Truths the backsliding Brother wa.s esUa.l.shed in he fnu on of the First Path— "At that time Narada was the backsliding Brother balis.^ara was siSnfttrMenSisslra was Kas.sapa, Pabbata wa.s Anuniddha, Kajadevala was Kaccana, Anusissa was Ananda, Kisavivccha was MoggaUana, and Sarabhanga was myself."

280 The Jtltakn. Book VI 11.

" Whiit*^er a man can save" etc. — The Mft^tor t<»ld thin IaIo while dwelling in JftuvHiui, conceniiiig an iiiconiiMiraMo gift. The itu-<iin|>nm)>lc gift nui«t I* •lesiTiUnl ill full fnnii tlio comiuciitiirv on the MikhAi^ovnuhLsuttii. On llu- day iiftor that on which it ha«l Uh'ii given, tlioy wore tjilkin^' of it in the Hall of Truth, "Sirs, the Konala king [ITOl after exannnation foimd the |»ro|>or field of niorit, and gave the great gift to tlie ;w.seinhly with Hiuldha at it.s hcsiul." The Master came and wius told what the snhjevt of their talk Wii.s as they .sjit ti>gothor : ho HAid, " brethren, it is not stninge that the king afler examination Iuim undortAkon grtvit gifts to the supreme held of merit: wiw men of old aluo after examination gave Much giftM, luid ho ho told a tale of old. Once u|H)n u time a king naimed llhurata reigned nt Huniva in the kingdom of Sovira. He practiHed the ten royul virtues, won the |H<ople hy the four elementw <)f popularity, «tootl to the multitude like father and mother und gave great gifts to the poor, the wuyfai-era, the U'ggant, the Buitora and the like. His chief <iu<m>u Samuddavijayu was wine and full of knowledge. One day he looked round his alniM-hall and thought, *• My alms are devoured hy worthless greedy |>copIe : I don't like this : I should like to give alms to the virtuou.s paccekahuddhos who deserve the hest of gifts :

they live in the Himalaya region : who will bring them here on my invitation and whom .shall I send on this errand?" He spoke to the «jueon, who sjiid, '* O king, l»o not concerned: sending Howere by the force of our giving suitable things, and of our virtue and tnithfulness, wo will invito the paccokabuddhas, and when they come we will give them gifts with all things requisite." The king agit>ed. He mad».' proclamation by drun» that all the townsjM>ople should undertake to keep the precepta ; ho himself with his hou.sehold undertook all the duties for the holy days and gave gieat gifts in charity. He had a gold >k)X brought, full of jasmine tlowers, came down from his palace and stood in the royal courtyard. There prostrating himself on the ground with the five contacts, he saluted towards the eastern quarter and threw seven handfuls of flowers, with the words, '• I salute the saints in the eastern quarter : if there is any merit in us, show compassion on us and receive our alma" As there are no paccekabuddhas in the oastoru quarter, they did not come next day. On the second day he paid resj)ects to the south quarter : but none came from thence. On the third day he paid respects to the west quarter [471], but none came. On the fourth day he paid respects to the north quarter, and after paying resj)ects he threw seven handfuls of flowers with the

words, "May the paccekabuddhas who live iu the north district of Himalaya receive our alms." The flowera went and fell on five hundred paccekabuddhas in the Nandamula cave. On reflection they understood that the king had invited them ; so they called seven of their number and said, "Sirs, the king invites you ; shew him favour." These paccekabuddhas came through the air and lighted at the king's gate. Seeing them the king saluted them with delight, made them come up into the palace, shewed them great honour and gave them gifts. After the meal he asked them for next day and so on until the fifth day, feeding them for six days : on the seventh day he made ready a gift with all the requisites, arranged beds and chairs inlaid with goKl, and set before the seven paccekabuddhas sets of three robes and all other things used by holy men. The king and queen formally oflV-red these things to them aftt-r their meal, and stood in respectful salutation. To express their thanks the Eider of the assembly spoke two stanzas : — \Vhate'er a man can save from flames that bum his dwelling down, Not what is left to Ix) consumetl, will still remain his own.

The world's on fire, decay and death are there the flamo t<j feed ; Save what you can by charity, a gift is saved indeed. [472] Thus expressing thanks the Elder admonished the king to be diligent in virtue : then he flew up in the air, straight through the peaked roof of the palace and lighted in the Nandamula cave : along with him all the requisites that had liet-n given him flew up and lighted in the cave : and the bodies of the king and queen became full of joy. After his departure, the other six also expresstnl thanks in a stanza each : — He who gives to rightcfius men. Strong in holy energy, Cras.scs Vama'.s tl(j<Kl, and then Gains a dwelling in the sky. Like to war is charity : HostH may flee l»ef<jre a few : Give a little ])iou.'4ly : Bliss hereafter ia your due. Pnidfut civers please the Lord, Worthily they .sj)cnd their toil. Rich the fruit their gifts utlbrd. Like a seed in fertile soil. They w-ho never nulely 8|xjak, Wrong t«j living things abjure: Men may call them timid, weak : For 'tis fear that keeps them i)ure. Lower duties win for man, reborn on earth, a princely fate. Middle duties win them heaven, highest win the Purest State'.

' The higher heavens in the Buddhist Cosmogony. 282 The Jdtabi. Book VIII. Charity is blest indeed, [473] Yet the Law gainH higher meed : Ages old and late attest, Thus the wise have reached their Rest. So they also went with the requisites given them. [474] The seventh paccekabuddha in his thanks praised the eternal nirvana to the king, and admonishing him carefully went to his abode as has been said. The king and (jueeu gave gifts all their lives and passed fully through the [)ath to heaven. After the lesson, the Mivster s<iid, "So wise men of old gave gifts with discrimination," and identitied the Birth: "At that time the paccekabudiliia re<iched nirvana, Sanuuldavijaya. was the mother of Hrihula, and the king Bliarata was my.self." " J/rt/Y' O'annes cahn," etc. — The M.ister told this tale while dwelling in Jetavana, concerning a backsliding Brother. The Mfustcr asked him, " Is the story true. Brother, that you are backsliding ?" " Ves, lord." " What is the cau.se ?" "The power of desire." " Brother, womankind are imgrateful, trcacheroius, untru.stworthy : of old wise men could not satisfy a woman, even by giving her a thousand pieces a day : and one day when she did not get the thoius^ind pieces she had them taken by the neck and cast out : [475] so ungrateful are womankind : do not fall into the power of desire for such a cause," and so he told an old tale.

Once i*)on a time when Brahmadatta was reigning in Benares, his son, young Brahmadatta, and young Afahadhana, son of a rich merchant of Benares, were comrades and playfellovvs, and were educated in the same teacher's house. The prince became king at his father's death : and the merchant's son abode near him. There was in Benares a certain courtesan, beautiful and pi-osperous. The merchant's son gave her a ^ Cf. Tibetan Tales, no. 12 Siisroni, and siqyra, no. 374. thousand pieces daily, and took pleasure with her constantly : at his father's death he succeeded to the rich merchant's position, and did not forsake her, still giving her a thousand pieces daily. Three times a day he went to wait upon the king. One day he went to wait upon him in the evening. As he was talking with the king, the sun set, and it became dark. As he left the palace, he thought, " There is no time to go home and come back again : I will go straight to the courtesan's house : " so he dismissed his attendants, and entered her house alone. When she saw him, she asked if he had brought the thousand pieces. " Dear, I was very late to-day ; so I sent away my attendants without going home, and have come alone ; but to-morrow I will give you two thousand pieces." She thought, " If I admit him to-day, he will come empty-handed on other days, and so my wealth will be lost :

I won't admit him this time." So she said, " Sir, I am but a courtesan : I do not give my favours without a thousand pieces : you must bring the sum." " Dear, I will bring twice the sum to-morrow," and so he begged her [476] again and again. The courtesan gave orders to her maids, " Don't let that man stand there and look at me : take him by the neck, and cast him out, and then shut the door." They did so. He thought, " I have spent on her eighty crores of money ; yet on the one day when I come empty-handed, she has me seized by the neck and cast out : Oh, womankind are wicked, shameless, ungrateful, treacherous:" and so he pondered and pondered on the bad qualities of womankind, till he felt dislike and disgust, and became discontented with a layman's life. "Why should I lead a layman's lifel I will go this day and become an ascetic," he thought ; so without going back to his house or seeing the king again, he left the city and entered the forest : he made a hermitage on the Ganges bank, and there made his abode as an ascetic, reaching the Perfection of Meditation, and living on wild roots and fruits.

The king missed his friend and asked for him. The courtesan's conduct had become known throughout the city : so they told the king of the matter, adding, " O king, they say that your friend through shame did not go home, but has become an ascetic in the forest." The king summoned the courtesan, and asked if the story were true about her treatment of his friend. She confessed. " Wicked, vile woman, go quickly to where my friend is and fetch him : if you fail, your life is forfeit." She was afi'aid at the king's words ; she mounted a chariot and drove out of the city with a great retinue ; she sought for his abode and hearing of it by report, went there and saluted and prayed, "Sir, bear with the evil I did in my blindness and folly : I will never do so again." " Very well, I forgive you; I am not angry with you." "If you forgive me, mount the chariot with me : we will drive to the city, and as soon as we enter it [477] I will give you all the money in my house." When he heard her,

284 Tlie Jataka. Booh VJIl. he replied, •' Lady, I cannot go with you now : but when Homething ilmi cannot happen in this world will happen, then perhaps I may go ;" and bo he spoke the first stanza : — Mrtko Ganges cnlrn like lotu.s-tivnk, cucktMw inyirl-whito to see, Make apples bear the palm-trees' fruit : iMjrchance it then might be. But she said again, " Come ; I am going." He answered, " I will go." "When?" "At such and such a time," ho said and H|K)ke the remaining stanzas : — VV^lieii woven out of tortoise-hair a triwle cloth you see, For winter wear against the cold, jjcrcnancc it then may l»e. When of mosquito's teeth you Iniild a tower so skilfully, That will not shake or totter soon, jwrchance it then may be. When out of horns of hare you make a buider skilfully, Staii-s that will tlinib the height of lieaven, iHjrchance it then may be. When niiec to mount thi>se ladder-stairs and wit the moon agree, And bring down Kahu from the sky, the thing iwrchance may Ihj. When swarms of flies devour strong drink in pitchers full and free. And house themselves in burning coals, the thing jwrchance may Ihj.

When a.sse.s get them n\^ re<l lips and faces fair to see. And shew their skill in song and dance, the thing iKirchance may Ikj. When irows aiiil owls shall meet to talk in converMC privily. And woo each other, lover-liko, the thing |>crchanco may Ik3. [478] When sun-shades, matle of tender leaves from oft' the forest tree. Are strong against the riLshing rain, the thing perchance may be. When sparrows take Himfdaya in all its majesty, And l)c;u" it in their little boak.s, the thing iHjrchance may l>e. And when a boy can carry light, with all its bravery, A ship full-rigged for distant seas, the thing iwrchance may l>e. So the Great Being spoke these eleven 8tanza.s to fix impossible {atlfulna) conditions. The courtesan, hearing him, won his forgivene.ss and went back to Benares. She told the matter to the king, and begged for her life, which was granted. After the lesson, the Master said, "So, Brethren, womankind are ungrateful and trciicherous " ; then he declared the Truths, and identified the Birth : — After the Truths, the backsliding Brother wa.s established in the fruition of the First Path : — " At that time the king was Ananda, the ascetic was myself."

[479] ^^How fares it with you" etc. — The Master told this tale while dwelling in Jetavana, concerning a certain she-goat. At one time the Elder Moggallaua lived in a dwelling with one door, in a mountain enclosure, surrounded by hills. His covered walk was close by the door. Some goatherds thought the enclosure would be a good place for their goats, so they drove them in and lived there at their pleasure. One day they came in the evening, took all the goats, and went away : but one she-goat had wandered far, and not .seeing the goats departing, she was left behind. Later, as she was departing, a certain panther saw her, and thinking to eat her stood by the door of the enclosure. She looked all round, and .s<iw the panther. " He is there l)ecaiuse he wishes to kill and eat me," she thought ; " if I turn and run, my life is lost ; I must play the man," and so she tos.sed her horns, and sprang straight at him with all her might. She escaped his grip, though he w;us quivering with the thought of catching her : then rumiing at full si>eed she came up with the other goats. The Elder ob.served how all the animals had l)ehaved : ne.xt day he went and told the Tathfigata, "So, lord, this she-goat i)erformed a fe;it by her readiness in device, and e.scaped from the panther." The Mivster answered, " Moggallaua, the panther failtnl to catch lier this time, but once Itcforo he killed licr though she cried out, and ato her." Then at Moggallana's request, he told an old tde.

Once upon a time the Bodhisatta was born in a cortiin village of the Magadha kingdom, in a wealthy family. When lie grew up, \\v renounced desires and adopted the religious life, reaching the perfection of meditation. After dwelling long in the Himalaya, he came to liajagaha for salt and vinegar, and dwelt in a hut of leaves which he made in a mountain euclosure. Just as in the introductory story, the goatherds drove their goats thither : and in the same way, one day as a single sli(;-goat was going out later than the rest, a panther waited by thi; door, thinking to eat her. When she saw him, she thought, " My life is forfeit : by .some means I must get liim into pleasant and kindly talk, and .so soften his heart [480] and save my life." Beginning a friendly talk with him from some distance, she spoke the first stanza : — How fares it with you, uncle ? and is it well with you ? My mother .sends her kind regards : and I'm your friend .so true. Hearing her, the panther thought, " This baggage would beguile me by calling me ' uncle ' : she does not know how hard I am ; " and .so he si>oke the second stanza : —

You've trod \i\)on my tail, miss goat, and done me injury : And you think by saying ' Uncle ' that you can go scot-free. ' Cf. Tibetan Tales, no. 2\), aud Folklore Journal, vol. iv. p. 15. 286 The Jdtaka. Book VIII. When she heard him, she said, " O uncle, don't talk in that way," and spoke the third stanza : — I faced you as I came, good Sir, you face me as you sit : Your tail is all behind you : how could I tread on it ? He answered, "What do you say, she-goat 1 is there any place where my tail might not be ? " and so he spoke the fourth stanza : — [481] As far as four great continents with seas and mountains spread. My tail extends : how could you fail on such a tail to tread i The she-goat, when she heard this, thought, " This wicked one is not attracted by soft words : I will answer him as an enemy," and so she spoke the fifth stanza : — Your villain's tail is long, I know, for I had warning fixir : Parents and brothers told me so : but I flew through the air.

Then he said, " I know you came through the air : but as you came, you spoilt my food by your way of coming," and so he spoke the sixth stanza : — The sight of you, miss goat, on high, the air a-flying through, Frightened a herd of deer : and so my food Wiis spoilt by you. Hearing this, the goat in fear of death could bring no other excuse, but cried out, " Uncle, do not commit such cruelty ; spare my life." But though she cried out, the other seized her by the shoulder, killed her and ate her. 'Twas thus the she-goat cried for grace : but blood must satisfy The beast that grips her throat ; the bud will .shew no courtesy. Conduct, nor right, nor coiui;esy, the bad man will display ; He hates the good : to face him then 'tis best in open fray. These are two stanzas inspired by Perfect Wisdom. [482] A holy ascetic saw the whole matter of the two animals. After this lesson, the Master identified the Birth : "At that time the she-goat and the panther were the she-goat and the panther of to-day, the holy ascetic was myself."

[483] -Formed of rough Zo^r.," e^c.-This story the Master told at Jetavana concern nt; a disobedient Brother. He was, they say, of gf^i^le birth, and though o?dained in the doctrine that leads to Salvation, vvas '^dmonisljed by h^^^ wishers, masters, teachers, and fellow-students to this efiect : "Thus must you advance and thus retreat; thus look at or away from objects; thus must the arm be stretched out or drawn back ; thus are the inner and outer g^rme'it to be worn ; thus is the bowl to be held, and when you have received sufhcient f^^ d to sustain life, after 8elf-examinati..n, thus are you to partake of it keeping guard over the door of the senses ; in eating you are to be f^«dera^;'^^";[,^^,^X watchfulness ; you are to recognize such and «"^h ^^^^ J^°^^^^%^/^i^^^,^S2 come to or ^'o from the monastery; these are the fourteen'' sets of priestly rres,':nd^he eighty great duties tUe duly performed these a.e the thiiteen Dhuta practices; all these are to be scrupu ously performed. Jet was he disobedient and impatient, and did not receive instruction respectfully but refused to listen to them, saying, "I do not hnd fault wi h you. ^\ hy do you speak thus to me? I shall know what is for my good, and what is not Then the Brethren, hearing of his disobedience, sat in the Hall of Truth telling of his faults The Master came and asked them what it was they were di.scu.ssing, and sent for the Brother and said, "Is it true, Brother, that you are disobedient? A 1 when he confessed that it was so, the Master said "Why, Brother, after being ordained in so excellent a doctrine that leads to Salvation, [484] do you not fisten to the voice of your well-wishers? Formerly too yo-/-«beyed the voice of the wise, and were blown into atoms by the Veramba wind. And herewith he told a story of the past.

Once upon a time the Bodhisatta came to Ufe as a young vulture on ViUture Mountain. Now his offspring Supatta, the king of the vultures, 1 See No. 381 supra. . . » CaUed Khandakavatt&ni because contained in the Khandaka division of tne 3 Hardy's Eastern Monachism, p. 9. 288 The Jdtaka. Book IX. was strong and lusty ami liiul a following of many thousands of vultures, and ho fed the parent Kinls. And owing to his strength he used to fly to a very great distance. So his father admonished him and said, " My son, you must not go beyond such and such a point." He said, " Very good," but one day when it rained, he flew up with the other vultures, and leaving the rest behind, and going beyond the prescribed limit, he came within the range of the Vemmba wind, and was blown into atoms. The Ma-ster, in his l*erfect Wi.s<K.rn, to illustrate this incident, uttered thene verses : Formed of rough logs, an ancient pathway led To di/.zy heights, where a young vulture fed The parent birds. Lu.sty and strong of wing He oft to them would fat of ser|)ent.s bring; And when liis father h;iw him flying high And venturing far atield, he thu.s would crv, " My .son, when thou canst scan from thy look out Earth's roundevl sphere by ^K•ciiU girt al>out. No farther go, but straight return, I prav." Then would tliis king of binls s^^ec1l on his way, And iKjnding o'er the earth, witli piercing sight He viewevl below forest and mountain height :

Anil earth would, a.s his sire de.scTiUNl, apjMyir Amid the encircling .scji a roimded sphere. Hut when beyond the.se limits he had jNUsacd, Strong bin! though he might \)C, a raging bhiat Swept him away to an untimely death. Powerless to cojkj with .st*)rm-wind's fiery breath. [485] Thus did the bin! by disolMxlience prove Viitiil to those dejicndent on his love : So iHjrish all that .scornful of old age Deride the warnings uttered by the sage. As the young vulture Wi.sdom's voice dctied And scorned the limits set to bound bis pride.

[48G] "Therefore, Brother, be not like unto this vulture, but do the bidding of your well-wishers." And being thus admonished by the Master, he thenceforth became obedient. The Master, his lesson ended, identified the Birth : " The disobedient vulture of those days is now the disoliedient Brother. The parent vulture was myself"

" Whene'er the Brotherhood" etc. — This story the Master, while dwelling in the Ghosita park near Kosarabi, told concerning certain quarrelsome folk at Kosambl. The incident that led to the story is to be found in the section of the Vinaya relating to Kosaiulji'. Here is a short summary of it. At that time, it is said, two Brothers lived in the siime house, the one versed in the Vinaya, the other in the Sutra-s. The latter of these one day having occcvsion to visit the lavatory went out le;iving the surplus water for rinsing the mouth in a vessel. Afterwards the one versed in the Vinaya went in and seeing the water came out and asked his companion if the water had Ijeen left there by him. He answereil, "Yes, Sir." "What! do you not know that this is sinful?" "No, I was not aware of it." "Well, l'>rother, it is sinful." "Then I will atone for it." "But if you did it in.idvertently and lieedle.s.sly, it is not sinful." So he became as one who saw no sin in what was sinful. The Vinaya scholar .siiid to his pupils, " This Sutra scholar, though falling into sin, is not aware of it." They on seeing the other Brother's pupils .s^vid, " Vour m;uster though falling into sin does not recognize its sinfulness" They went and told their ma.ster. He .said, "This Vinaya scholar l>efore said it wius \u> sin, and now says it is a sin :

he is a liar." They went an<l told the others, "Vour ma.-ster is a liar." Thus they stirred up a quarrel, one with another. Then the Vinaya scholar, finding an opportunity, went through the form of excommunication of the Brother for refusing to see his offence. Thenceforth even the laymen who provided ueces.saries for the priests were divideil into two fjictions. The sisterhoods t<M> that accept their admonitions, and tutelary gtxls, with their fri»*nds and intimates and deities from tho.se that rest in space-' [487] to those of the Brahma World, even all such ius were luiconvertetl, formed two parties, and the uproar reached t<j the abo<ie of the Sublime gods'-.

Then a certain Brother drew nigh to the Tathagata, and announced the view of the e.\communicating party who said, "The man is exconununicated in orthodox form," and the view of the followers of the e.xcomnuuiicated one, who .said, " He is illegally excomnnmicated," and the practice of those who tliough forbidden by the excommunicating party, .still gathered round in supjKjrt of him. The Bl&ssed One said, "There is a schism, yea, a .schism in the Brotherhood," and he went to them and jxiinted out the mi.sery involved in excommunication t<j those that excommunicated, and the misery following upon the concealment of sin to the opiMwite party, and so departed. Again when they were holding the Ujxisatha and similar services in the .same i>lace, within the l>oundary, and were quan-elling in the refectory and elsewhere, he laid down the nde that they . were to sit down together, one by one from each side alternate]^'. And hearing /c-tn^ ^' that they were still quarrelling in the^moiia-stery" Tie went there and .said, /i,—*^ "Enough, Brothers, let us have no quarrelling." And one of the heretical .side^, not wi.shing to aimoy the Bles.se(l One, s;iid, " Let the Bles.sed Lord of Truth stay at home. Let the Blessed One dwell quietly at ea.se, enjoying the bli.ss he hiis already obtained in this life. We shall make ourselves notorious by this quarrelling, altercation, disputing and contention."

' Maharagga, x. 1 — 10. - These include all gods except those in the four highest heavens [arhpa-hrahmaInk-as). Hnrrly. Mnmint of Bu(Uii!>m, p. 26. ^ Reading 'idhammavddiiul as in the parallel passage of the Mahdvaiiga, p. 341. 290 The Jataka. Bool: IX. But the Maxter said to them, "Once ufMn a time, Brethren, Brahmadatta reigned juh king of Kfusi in Benares, and he roblxni Dighati, king of KoMila, of hiii kingdom, and put him to death, when Hving in disguise, and when prince Dighavu spared tlie life of Brahniadatt<i, tliey l)eeame thenceforth close friends. And since such must have Ijcen the long-sutlering and tenderness of these sceptred and s\vord-l)canng kings, verily. Brethren, you ought to make it clear that you too, having emhraced the religious life acconling to so well-taught a doctrine and discipline, can Ik; forgiving and tender-hearted." And thus admonishing them for the thii-d time he said, "Enough, Brothei-s, let there Ijc no quarrelling." And when he saw that they did not cejuse at his bidding, he went away, saying, "Verily, ihenc foolish folk are like men jM»8.sessed, they are not ea.sy of persuasion." Xe.it day returning from the collection of alms he rested awhile in his perfumed chamber, and put his room in onler, and then taking his bowl and robe he stood iK)ised in the air and delivered these verses in the midst of the assembly :

[488] Whene'er the Brotherhfxxl in twain is rent. The common folk to loud-moutheii cries give vent: Each one believes that he hini.self is wise, And views his neighlxnir witli di.silainful eyes. Bewildere<l souls, putted up with self-esteem. With oj)on mouth they foolishly Masplieme ; And ;w thro\igh all the range of sjKHHjh they stray, Tlipy know not whom as leader to obey. "7V/m' man abiu4e<l me, that struck me a blow, A third o'ercnmo and robl>ed nje long ago." All such ius harboiu" feelings of this kind. To mitigate their wrath are ne'er inclineil. "//e did abuse and buftet me of yore. He overcame me and uppres.He<l me sore." They who such thoughts refu.se to entertain, Appea.se their wrath and live at i>ne again. N<tt hate, but love alone makes hate to cea.se : This is the everbisting law of i>eace. Some men the law <)f .self-restraint despise. But who make up their quarrels, thei/ are wise. If men all .scarreil with wounds in deadly .strife, Reivers and robU'rs, taking human life. Nay those that plunder a whole realm, may be Friends with their foe.s, .should Brethren not agree ? Should.st thou a wi.so and hf)ne.st comrade hnd, A kindred .soul, to dwell with thee inclined.

All dangers past, with him thou still wouldst .stray, In happy contemplation all the day. But shouldst thou fail to meet with such a friend, Thy life 'twere best in .solitude to sjiend, Like to some prince that aMicates a throne, Or elephant that ranges all alone. For choice adopt the solitary life, Companionship with fools but leads to strife ; In careless innocence pursue thy way. Like elephant in forest wild a.stray. [489] When the Master had thus .spoken, as he failed to reconcile these Brethren, he went to Balakalonakaragama (the village of Balaka, the .salt-maker), * Dhammapada, v. 3 — 5. See also No. 371 itiipra. and discoursed to the venercable Bhagu of the blessings of solitude. Thence he rejiaired to the abode of three youths of gentle birth and spoke to them of the bliss to be found in the sweets of concord. Thence he journeyed to the Parileyyaka forest, [490] and after dwelling there three months, without returning to Kosambi, he went straight to Savatthi. And the lay folk of Kosambi consulted together and said, "Surely these reverend Brothers of Kosambi have done us much harm ; worried by them the Blessed One is gone away. We will neither offer salutation nor other marks of respect to them, nor give alms to them when they visit us. So they will depart, or return to the world, or will propitiate the Blessed One." And they did so. And these Brethren overwhelmed by this form of punishment went to Savatthi and begged forgiveness of the Ble-ssed One.

The Master thus identified the Birth: "The father was the gi-eat king Suddhodana, the mother wjis Mahamaya, prince Dlghavu was myself."

" Wherever fniitfid trees" etc. — This story the Master dwelling at Jetavana told concerning a certain Brother. The story goes that he lived in a forest near a border village in the Ko.sala country, and recei\ed instruction in f<jrms of meditation from the Master. The people made him a dwelling-place on a site where men continually pa.s.seil to and fro, providing him with day and night quarters, and attentively ministered to him. In the very first month after he had entered upon the rainy scivson the village wjis burned down and the people had not so much as a seed left and were unaljle to supply his alms-lx)wl with .savoury food ; and though he wa.s in a pleiisant place of abode, he was so distressed for alms that he could not enter upon the Path or its Fruition. So when at the end of three months he went to visit the Master, after words of kindly greeting the Master hoped that though distressed for alms he had a pleasant place to live in. The Brother told him how matters .stood. The Master on he;iring that he had plea.sant quarters said, " Brother, if this is .so, an • ascetic ought to lay aside covetous ways, and be content to e;it whatever food he can get, and to fulfil all the duties of a priest. Sages of old when born into the world as animals, [491] though they lived on the powdered dust of the decayed

' Morris, Folk-Lore Journal, iii. 67. 292 The Jatnhi. Book IX. tree in which they had their abode, laid aside greedy deuireM and were contented to stny where thoy wore, and fiiltillod tho law of lovo. Why then do yon alMindoti a pleasjuit dwulling-nlace, Injcaust! the f(Mxl you receive in HOitity and couniC?" And at his request the Master told a story of the iMwt. Once upon a timo many myriads of i)arrot.s livrd in the Iliinalaya country on the Imnks of the Ganges in a grove of tig-trees. A king of the parrots there, when the fruit of tlie tree in which he dwelt had come to an end, ate whatever wjus left, whether shoot or leaf or hark or rind, and drank of water from the tJanges, and heing very happy and content«'d he kept when^ he was. Owing to his hH|)py and contented stato the abode of Sakka was shaken. Sakkn reflfi-ting on the cause saw the purmt, and to test his virtue, by his supernatural power he withered up the tree, which became a mere stump jwrforated with holes, and stoiKl to be buffeted by every blast of witnl, and from the holes dust came out. Tlie parrot king ate this dust an<l drank the water of the (Janges, and going n«)wliere else sat perched on tlu- top of the fig-stump, recking nought of wind and sun.

Sakka notice<l how very content«'il the parrot was, and said, " Afteihearing him speak of the virtue of friendship, I will come and give him his choice of a boon, and cause the tig-tree to bear ambrosial fruit." So he took the form of a royal goose, and preceded by Suja in the shape of an Asura nymph, he went to the grove of fig-trees, and perching on the bough of a tree close liy, he entered into conversation with the pjirmt and spoke the first staiiai : Wherever fruitful trees abound, A flock of liungry binls is found : But should the trees all witheivd !«, Away at once the birds will tlee. [-192] And after the.se words, to drive the parrot thenc«', he spoke the second stanza : Haste thee. Sir Redbeak, to 1)0 gone ; Why dost thou sit and dream alone ? Come tell me, prithee, bird of spring. To this dcjid stump why dost thou cling ? Then the parrot said, " O goose, from a feeling of gratitude, I forsake not this tree," and he repeated two stanzas : They who have been clo.se friends from youth, Mindful of goodness and of truth, In life and death, in weal and woe The claims of friendship ne'er forego.

I too woiUd fain be kind and good To one that long my friend has stood ; I wish to live, but have no heart From this old tree, though dead, to part. Sakka on hearing what he said was delighted, and praising him wished to offer him a choice, and uttered two stanzas : [493] I know thy friendship and thy gi-ateful love, Virtues that wise men surely must approve. I offer thee whate'er thou wilt for choice ; Pan-ot, what boon would mo.st thy heart rejoice I On hearing this, the king parrot making his choice spoke the seventh If thou, 0 goose, what most I crave wouldst give, Grant that the tree I love, again may live. Let it once more with its old vigour shoot. Gather fresh sweetness and bear gotxlly fruit. Then Sakka, granting the boon, spoke the eighth stanza : Lo ! friend, a fruitful and right noble tree, Well fitted for thy dwelling-place to be. Let it once more with its old vigour shoot. Gather fresh sweetness and bear goodly fruit. [494] With these words Sakka (luitted his present form, and manifesting the supernatural power of himself and Sujfi, he took up water from the Ganges in his hand and da.shed it against the tig-tree stump. Straightway the tree rose up rich in branch and stem, and with honey-sweet fruit, and stood a charming sight, like unto the bare Jewel-Mount. The parrot king on seeing it was highly pleased, and singing the praises of Sakka he spoke the ninth sttinza :

May Sakka and all loved by Sakka blessed Ije, As 1 to-day aru blest this g<Jodly sight to see ! Sakka, after granting the parrot his choice, and causing the fig-tree to bear ambrosial fruit, returned with Sujata to his own abode. In illustration of this story these stanzas inspired by Perfect Wisdom were added at the close : Soon as king parrot wisely made his choice. The tree once more put forth its fruit again ; Then Sakka with his queen did fly amain To where in Nandana the gods rejoice. The Miister, his lesson ended, said, "Thus, Brother, sages of old though b(jrn in animal forms were free from covetousness. Why then do you, after being ordained under so excellent a disi^eusation, follow greedy ways ? Go and dwell in the same place." And he gave him a form of meditation, and thus identifieti the Birth :— The Brother went back and by spiritual insight attained to Sainthood :— " At that time Sakka was Anuruddha, and the parrot king was myself." 294 The Jdtaka. Book IX.

"Lo/ countless trees,^^ etr. — This story the Master dwelhiig at Jetavaii.i told concerning the Verafija section '. When the Master after pa-ssing tlio rainy seiusoii at Verauja in due course arrived at Savatthi, the llrethren in the Hall of Truth raised a discussion saying, " Sirs, ;i Tathagat<i, a delicately inirtured ksiiatriya and Buddha, tliough possessed of supernatural powers, at the invit;ition <tf a brahmin of X'eranja stayed three months with him, and when owing to the temptation of Mara he failed to receive an alms at the hands of the brahmin, even for a single day, he gave up all covetous ways, an<l keeping in the same place for three months lived on water and a modicum of the groimd Hour of roots. [49o] 0\\ the contented nature of Tathagatas I" When the M.ister came and on intpiiry learned the nature of their discussion he sivid, " It is no nuirvel, Bretlu'cn, that a Tathagata now has lost all covctousness, seeing that formerly when Iiorn in an animal form he forsook covctousness." And hereupon he told a story of the past. The whole story is now to be related iu detail in exactly the same way as in the preceding tide.

Lo ! countless trees are here, all green and fruitful .see! Why, parrot, dost thou cling to this poor withered tree ? Long years wo have enjoyed the luscious fruit it bare, And tho' it now has none, it still should claim our care. Nor leaves nor fruit it yields, ahus I the tree is dead : Why blame thy fellow-birds, that they should all have fled ? They loved it for its fruit, and now that it has none. Poor selfish fools ! their love and gratitude is gone. Thy gratitude I own, thy true and constant love, Sure virtue such as this the wise will aye api)rove. I oft'er thee, 0 bii-d, whate'er thou wilt for choice; Tell me, I pray, what boon would most thy heart rejoice ? Woxild that this tree might bear fresh leaves and fruit again ; I would be glad as they that treasure trove obtain. Then was the tree by Sakka with ambrosia sprinkled o'er. And boughs sprang up with cooling shade, as lovely as before. May Sakka and all loved by Sakka blessed be, As I to-day am blest this joyous sight to see. Thus was the tree made fruitful by the parrot's gratefid choice, And Sakka and his queen in groves of Xaudana rejoice.

[49fi] The Master, his lesson ended, identified the Birth : " In those days Sakka w'as Aniiruddha, the parrot king was myself." ^ See Vinaija, Par. i. 1 — i.

« F^-^nr/ Harita " etc —This story the Master dwelling at Jetavana told iy his teachers ar>d preceptors to tlie Master and T^:^.^'^'^'l^^^^'^J, It ^ true that he was a backslider, and if so why, he s^iid, "\es your Ke ereuc_e it is m^ng to the power of sinful passion, after seeing a beautiful wouiai. [49 - ] The \r,itPr said "Sin Brother, is destructive of virtue, and insipid withal, ana caufes a man to be re-born in hell; and why should not this sin prove your Sruc'tion T For^he hurricane that smites Mount Sineru is "ot .ijhamed to •^T-ri off a withered le^if. But owing to this sin men who walk according to kSl^c^e anfwsdom, and have acquired the ^ve Faculties and the e.gh 1 taTnments, though they were great and holy men being ^^^'^^^^^^Z thoughts, fell away from mystic meditation." And then he told a story Once upon a time when BrahraadatU was reigning in Benares, the Bodhisatta was born in a certain village in a brahmin family worth eighty crores, and from his golden complexion they called him Harittacakumara (Young Goldskin). When he was grown up, and had been educated at Takkasila, he set up as a householder, and on the death of his father and mother he made inspection of his treasures and thought, "The treasure only continues to exist, but they who produced it cease to exist: I too must be reduced to atoms by means of death," and alarmed by the fear of death he gave great gifts, and entering the Himalaya country he adopted the religious life, and on the seventh day he entered upon the Faculties and Attainments.

There for a long time he lived on wild fruit and roots, and going down from the mountain to procure salt and vinegar, he m due course reached Benares. There he abode in the royal park, and on the next day in going his round for alms he came to the door of the kings palace. The king was so glad to see him that he sent for h.m and made him sit on the royal couch beneath the shade of the white umbrella, and fed him on all manner of dainties, and on his returning thanks the king being exceedingly pleased asked him, "Reverend Sir, where are you .oin.r' -Great king, we are looking out for a dwelling-place for the ^ain; season." "Very well. Reverend Sir," he said, and after the early meal he went with him to the park, and had quarters both for the day and night built for him, and, assigning the keeper of the park as his attendant, he saluted him and departed. The Great Being from that time fed continually in the palace, and Hved there twelve years.

296 The Jdtaka. Book IX Now one day the king went to quell a diHturbance on thu trontier, [498] and couunitted the B(xlhiHatta to the cure of the queen, Baying, " Do not neglect our 'Field of Merit'." Tlicnceforth whe niini«tered to the Great Being with her own hands. Now one day she had prepare*! hi.s footl, and as lie delayed his coming, she bathed in scented water, and put on a .soft tunic of tine cloth, and opening the lattice lay down on a small couch, and let the wind play uik>u her body. And the Bodhisatta later on in the day, dre.ssed in a goodly inner and outer robe, took his alms-bowl uiul walking through the air came to the window. As the queen rose up in haste, at the rustling sound of his hark garnicnt.s, her robe of tine cloth fell from otV her. An extraonlinary object struck upon the eye <jf the Great Being. Then the .sinful t'l-eling, that had been dwelling for countless aeons in his heart, ro.st^ up like a snake lying in a box, and put to tlight his mystic meditation. Being unal>l*! to tix his thoughts he went and seized the queen by the hand, and forthwith they drew a cui'tain round them. After misconducting himself with her, he partook of .some fi>o<l and returned tt> the park. And every day tlieiueforth he acted after the .sanu- manner.

His misconduct was bhized abroad throughout the whole city. The king's ministei-s sent a letter to him, saying, •' llarita, the a.scetic, is acting thus and thus." The king thought, "They say this, being eager to separate us," and disbelieved it. When he had pucifietl the border country he returned to Benares, and after nuirching in solemn procession rouml tlie city, he went to the queen and asked her, " Is it true that the holy ascetic Harita misconducted himself with you?" "It is true, my lord." He disl)elieved her also, anil thought, " I will ask the man himself," and going to the park he .saluted him, ami sitting respectfully on one side he spoke the first stan/jv in the form of a question : Friend Haritji, 1 oft have hwird it .s^iicl A sinful life is by your Hcverence le<1 ; I trust there is no truth in this report, And thou art innocent in deed and thought \ [499] Ho thought, " If T were to say I am not indulging in sin, this king would believe me, but in this world there is no sure ground like speaking the truth. They who foi-sake the truth, though they sit in the

sacred enclosure of the Bo tree, cannot attain to Buddhahood. I must needs just speak the truth." In certiiin cases a Bodhisatta may destroy life, take what is not given him, commit adultery, drink strong drink, but he may not tell a lie, attended by deception that violates the reality of things. Therefore speaking the truth only he uttered the second In evil ways, groat king, a.s thou hast heard, Caught by the world's delusive arts, I eri-ed. Heariug this the king spoke the third sUnza : Vain is man's deepest wisdom U> dispel The passions that within his bosom swell. Then Harita pointed out to him the power of sin and spoke the fourth There are fovu* passions in this world, great king, That in their power are over-mastering : Litst, hate, excess and ignorance their name ; Knowledge can here no certain footing claim. [500] The king on hearing this spoke the fifth stanza : Endowed with holiness and intellect The saintly Harita wins our respect. Tlien Harita spoke the sixth stanza : 111 thoughts, with plea-sant vices if combined, Corrupt the siige to saintliness inclined. Then the king, encouraging him to throw off sinful passion, spoke the

The beaut V that from purest hearts doth shine Is marred by lust, Utrn of this mort-d frame; Away with it, and blessings .shidl be thine, And multitudes thy wisd.mi shall pnx;laim. Then the Bodhisatta recovered the jxjwer to concentrate his thoughts, and observing the misery of sinful desire, he spoke the eighth stanza : Since blinding p<i.ssions yield a bitter fruit, All growth of liLst I cut down to the root. [501] So saying he asked the king's leave, and having gained his consent he entered liis hernut hut, and fixing his gaze on the mystic circle he entered into a trance, and came forth from the hut, and sitting crosslegged in the air he taught the king the tnie doctrine and Sidd, "Great kin" I have incurred censure in the midst of the people by reason of my dwel'ling in a place where I ought not. But be thou vigilant. Now will I return to some forest free from all taint of womankind." And anud.st the teai-s and lamentations of the king he returned to the Himalaya, and without falling away from mystic mediUtion he entered the Brahma world. The Ma.ster knowing the whole story said : Thus Hariti for truth right stoutly did contend. And lust forsjtking did to Brahma world ascend. And having in his Perfect Wi.sdom spoken this stanza, he declared the Truths and identified the Birth :-At the conclusion of the Truths the worldlyminded Brother attained to Sainthood :-" At that time the king was Ananda Harita was myself."

298 The Jataka. Book IX.

" 0 I'atulii, 1)1/ Uitnge*" etc—ThxH story the M.ustcr dwelling at Jctiivjiiui tnUI CDiiccrning a cei-t^iiu boy. lie wa.s, they .>«iy, the son of ii hou-sehoMcr at Savrttthi, just Hcven years old, and .skilled in recogni/iiig fi Kjtstep-s. Now hi« father l>eing niindeil to prove him went without hin knowing it to a friend's hoii.se. The boy, witliout oven a-sking wh.-re hi.s father had gone, by tracing hin footsteps, came and sUmxI l>efore him. So hi.s father one day a-sked hun siiying, "When 1 went off without telling v*)U, how did you know where I wjus gone?" [r)()2] ".My dear father, I recogni/xtl your fiM.t.step.s. I am .>.killeii in thi.s way." Then his father, to prove him, went out of his hou.se after the early meal, and going into his ne.\t-d<M)r neighlMMir's house, from it piLs.s(»d int4t another, and from this third house again returnetl to his own home, and thence nja«le his way to the North gate, and iia.ssing out by it made a tinuit of the city from right to loft. And coming to .letavana \w salute<l the .Miustor and sjit down t4> listen to the Law. The lio^ askwl wh(>re his father was, anil when they siiid, " We do not know," by tracing his father's steps, and st/irting fri«m the next-door noighlKiur's hou.se he went by the .sjime road by which his father had travelled to .Tetivana, and after .s.iluting the Mast«^r stooti in the presence

of his fiither, and when asked by him, how he knew th.it he had come hero, he said, "1 rccognize«l your footstc|xs and followmg in your tnuk can>e hither." The Miustcr lusketl, "Lay Hrotlur, what arc you .saying/" Me answcre«l, " V'our Reverence, this boy is skilleil in knowing footst«i>s. To test him I came hither in such and such a manner. Not tinding me at home, by following in my fcM.tstejKs, ho arrived here." "There is no marvel," said the Master, "in recognizing stepM »H)on the groinul. Sagos of old recognized stei>s in the air," anil on iKjing askwi, ho told a story of the iMist.

Once upon a time in the reign of Bnihmadatta, king of Henares, his queen-consort after fulling into sin was questioned by the king, and taking an oath .slio said, " If I have sinned against you, I shall become a female Yakkha with a face like a horse." After her death she U'caine a horse-faced Yakkha and dwelt in a rock-cave in a vast forest at the foot of a mountain, and used to Ciitch and devour the men that frc«juented tlie road leading from the East to the Western border. After serving Ve-ssavana' three years, it is said, she got leave to eat people in a certain space, thirty leagues long by five leagues broad. Now one day a rich, wealthy, handsome brahmin, accompanied by a large suite, ascended that road. The Yakkha, on seeing him, with a loud laugh rushed upon him, and his attendants all fled. With the .speed of the wind she seized the brahmin [.50.3] and threw him on her back, and in entering the cave, through coming into contact with the man, under the influence of passion she conceived an afiection ' The lord of Yakkhas. for him, and instead of devouring him she made him her husband, and they lived harmoniously together. And thenceforth the Yakkha whenever she captured men, also took their clothes and rice and oil and the like, and serving him with various dainty food she herself would eat man's tiesh.

And whenever she went away, for fear of his escaping, she closed the mouth of the cave with a huge stone before leaving. And while they were thus living amicably together, the Bodhisatta passing from his former existence was conceived in the womb of the Yakkha by the brahmin. After ten months she gave birth to a son, and filled with love for the brahmin and her child, she fed them both. By and bye when the boy was grown up, she put him also inside the cave with his father, and closed the door. Now one day the Bodhisatta knowing she had gone away removed the stone and let his father out. And when she asked on her return wIid had removed the stone, he said, " I did, mother : we cannot sit in darkness." And through love for her child .slie did not say another word. Now one day the Bodhisatta asketl his father, saying, " Dear father, your mouth is different from my mother's; what is the reason?" "My son, your mother is a Yakkha and lives on man's Hesh, but you and I are men." "If so, why do we live herel Come, we will go to the haunts of men." "My dear boy, if we shall try to escape, your mother will kill us both." The Bodhisatta rea.ssurod his father and said, •' Do not be afraid, dear father ; that you shall return to the haunts of men shall be my charge." And next day when his mother had gone away, he took his father and fled.

When the Yakkha returned and missed them, she rushed forward witli the swiftness of the wind and caught them and said, " O brahmin, why do you run away? Is there anything that you want here?" " My dear," he .said, "do not be angry witli me. [504J Your son carried me oft" with him." And without another word, owing to her love for her child, she comforted them and making for her place of abode she brought them back after a flight of .some days. The Bodhisatta thought, " My mother must have a limited sphere of action. Suppose I were to ask her the limits of space over which her authority extends. Then I will escape by going beyond this." So one day sitting respectfully near his mother he said, " My dear, that which belongs to a mother comes to the children ; tell me now what is the l)oundaiy of our ground." She t<jld liim all the landmarks, mountains and such like in all direction.s, and pointed out to her son the space, thirty leagues long and five leagues broad, and said, " Consider it to be so mtich, my .son." After the lapse of two or three days, when his mother had gone to the forest, he put his father on his shoulder and i-ushing on with the swiftness of the wind, by the hint given him by his mother, he reached the bank of the river that was the limit. The mother too, when on her return she missed them, pursued after them. The BodhLsatta carried his father into the middle of the river, and she

800 The Jataka. Book IX oame auU stood on the river bank, ami wlu'U she saw tliat they had passed heyoiul th(! liinits of her splu-re, she .stopped where aXw was, and cried, " My dear child, come here witli your father. Wliat is my oH'ence ( In what respect do not thingH go well with you \ Come back, my lord." Thu.s did she lie.scech her chihl and liusband. So the brahmin cros.sed the river. She prayed to her child also, and said, " Dear son, do not act alter this sort : come back again." " Mother, we are men : you are a Yakkha. We cannot always abide with you." *' And will you not return ?" " No, mother." " TIkju if you refuse to return — as it is jjuinful to live in the world of m(!n, and they who know not any craft cannot live — I am skilled in the lore of the philosopher's stone : by its power, one can follow after the lap.se of twelve years in the steps of those that have gone away. This will prove a livelihood to you. Take, my child, this invaluable charm," And though overcomes by such great sorrow, through love of her child, she gavn him the charm. [r)Oij] The Bodhisatttt, still standing in the river, folded his liamls tortoise-wise and took the charm, and saluting his motlier cried, " (Jood-l)ye, moth«a-." The Yakkha saiil, " If you do not return, my son, 1 cannot live, " and she smote upon her breast, and straightway in sorrow for her son her he.irt was i>roken and she fell down dead on the spot. The Bodhisatta, when he knew hia mother was dead, called to his father and went and made a funeral pile and Inirnetl lier bo<ly. Aft«'r extinguishing the flames, he made offerings of various coloured flowers, and with weeping and lamentation returned with his father to Benares.

It was told the king, " A youth skilled in tracking footst«!ps is stiinding at tlu! door." And when the king bade him enter, he came in and saluted the king. "My friend," he said, "do you know any craft?" "My lord, following on the track of one who has stolen any property twelve years ago, I can catch him." " Then enter my service," said the king. " I will serve you for a thousand pieces of money daily." " Very well, friend, you shall serve me." And the king had him paid a thousand pieces of money daily. Now one day the family priest said to the king, •' My lord, because this youth does nothing by the power of his art, we do not know whether he has any skill or not: we will now test liim." The king readily agreed, and the pair gave notice to the keepei-s of the various treasures, and taking the most valuable jewels descended from the terrace, and after groping their way three times round the palace, they placed a ladder on the top of the wall and by means of it descended to the outside. Then they entered the Hall of Justice, and after sitting there they returned and again placing the ladder on the wall descended by it into the city. Coming to the edge of a tank they thrice marched solemnly round it, and then dropped their treasure in the tank, and climbed back to the terrace. [506] Next day there was a great outcry and men said, "Treasure has been stolen from the palace." The king pretending ignorance summoned

the Bodhisatta and said, " Friend, much valuable treasure has been stolen from the ])alace : we must trace it." " My lord, for one who is able to follow the traces of robbers and recover treasure stolen twelve years ago, there is nothing marvellous in his recovering stolen property after a single day and night. I will recover it; do not be troubled." "Then recover it, friend." "Very well, my lord," he said, and went and saluting his mother's memory he repeated the spell, still standing on the terrace, and said, " My lord, the steps of two thieves are to be seen." And following in the steps of the king and the priest he entered the royal clo.set, and issuing thence he descended from the terrace, and after thrice making a circuit of the palace he drew neai- the wall. Standing on it he said, " My lord, starting in this place from the wall I see footsteps in the air : bring me a ladder." And having had a ladder placed for him against the wall, he descended Ijy it, and still following in their track he came to the Hall of Jiistice. Then returning to the palace he had the ladder planted against the wall, and descending by it he came to the tank. After thrice marching round it he said, "My lord, the thieves went down into this tank," and taking out the treasure, as if he had deposited it there himself, he gave it to the king and said, "My lord, these two thieves are men of distinction :

by this way they climbed up into the palace." The people snapped their fingers in a high state of delight, and there was a great waving of cloths. The king thought, "This youth, methinks, by following in their steps knows the |)lace where the thieves put the treasure, but the thieves he cannot catch." Tlien he said, " You at once brought us the property carried oti" by the thieves, but will you be able to catch the thieves and bring them to us?" "My lord, the thieves are here: they are not far off." [-jOT] " Who are they 1 " "Great king, let any one that likes be the thief. From the time you recovered your treasure, why should you want the thieves 1 Do not ask about that." " Friend, I pay you daily a thousand pieces of money: bring the thieves to me." "Sire, when the treasure is recovered, what need of the thieves'?" "It is better, friend, for us to catch the thieves than to recover the treasure." " Then, sire, I will not tell you, 'So and so are the thieves,' but I will tell you a thing that happened long ago. If you ai'e wise, you will know what it means." And herewith he told an old tale.

Once upon a time, sire, a certain dancer named Patala lived not far from Benares, in a village on the river's bank. One day he went into Benares with his wife and after gaining money by his singing and dancing, at the end of the fete he procured some rice and strong drink. On his way to his own village he came to the bank of the river, and sat down watching the freshly flowing stream, to drink his strong drink. When he was drunk and unconscious of his weakness, he said, " I will fasten my big lute about my neck and go down into the river." And he took his 302 TJw Jataht. linnl- /A'. wife by tlic Imiul ami wmt down into tin- river. The water entered into the. holes ut' the lute, uud then the wei<^ht o( his lute uiude liiiii hej^u to sink. But when IiIh wife suw he waa Hinkin^, she let go of hiiu and went up out of the liver and stood iijjon the liunk. The dancer Patala now rises and now sinks, and his Welly heeaine swollen from swallowing the water. So his wife thought, "My hushand will now die: I will U-g of

him one song, and by singing this in th(> midst of the people, 1 shall earn my living." And saying, " My lord, you are sinking in tin; water : give me just one song, and I will earn my living by it," she spuke tliis [508] O PuVvla, by Ganges swept away, Famous in dance and skilled in roundelay, IVitala, all hail I as thou art lM>rne along, Sing me, I pray, some little snatch of .S4)ng. Then the dancer Patala said, " My dear, how shall I give yon a little song? The water that has been the wilvatiou of the people is killing me," and he spoke a stanza : Wherewith ivro sprinkled fainting souls in [mu, I straight am killed. My refuge pr«)t'od my banc. The Bodhi.satta in explanation of this stanza said : ** Sire, (!ven as watt'r is tlu; refuge of the people, so also is it with kings. If danger arises from them, who shall avert that danger) This, sire, is a secret matter. I have told a story intelligible to the wise : understand it, sire." "Friend, 1 undi'i"stand not a hidden story like this. Catch the thieves and bring them to me." Then the Bodhisatta said, "Hear then this, sire, and understand." And h(> told yt>t another tale.

"My lord, formerly in a village outside the city gatos of Benares, a potter used to fetch clay for his pottery, and constantly getting it in the same place he dug a deep pit inside a mountain-eave. Now one day while he was getting the clay, an unseasonable storm-cloud sprang up, and let fall a heavy rain, and the Hoo«l overwhelmed and thi-ew down the side of the pit, and tlie man's heafl was broken by it. Loudly lamenting he 8i>oke That by which seeds do grow, man to sustain, Has cnished my head. My refuge proved my Iwine. " For even as the mighty earth, sire, which is the refuge of the people, broke the potter's head, even so when a king, who like the mighty earth is the refuge of the whole world, rises up and plays the thief, who shall avert the danger] Can you, sire, [509] recognize the thief. hidden under the guise of this story?" "Friend, we do not want any hidden meaning. Say, ' Here is the thief,' and catch him and hand him over to me." Still shielding the king and without saying in words, "Thou art the thief," he told yet another story.

In this very city, sire, a certain man's house was on fire. He ordered another man to go into the house and bring out his property. When this man had entered the house and was bringing out his goods, the door was shut. Blinded with smoke and unable to find his way out and tormented by the rising flame, he remained inside lamenting, and spoke this stanza : That which destroys the cold, and parches grain, Consumes my limbs. My refiige proves my bane. " A man, O king, who like fire was the refuge of the people, stole the bundle of jewels. Do not ask me about the thief." " Friend, just bring me the thief." Without telling the king that he wa.s a thief, he told yet another story. Once, sire, in this very city a man ate to excess and was unable to digest his food. Maddened with [)ain and lamenting he spoke this stanza : Food on which countless brahmins life sustain Killed me outright. My refuge proved my bane. " One, who like rice, sire, was the refuge of the people, stole the property. When that is recovered, why ask about the thief?" " Friend, if you can, bring me the thief." To make the king comprehend, he told yet another story.

[olO] Formerly, sire, in this very city a wind arose anil broke a cei-tain man's limb.s. lamenting he spoke this stanza : Wind that in June wise men by prayer would gain, My limbs doth bi-c;ik. My refuge proved my bane. "Thus, sire, did danger arise from my refuge. Understand this story." ** Friend, bring me the thief" To make the king undei-stand, he told him yet another story. Once uj)on a time, sii-e, on the side of the Himalayas grew a tree with forked branches, the dwelling-place of countless birds. Two of its boughs rubbed against one another. Hence arose smoke, and sparks of fire were let fall. On seeing this the chief bird uttered this stanza : Flame issues from the tree where we have lain : Scatter, ye birtls. Our refuge proves our banc. " For just as, sire, the tree is the refuge of birds, so is the king the refuge of his peoj)le. Should he play the thief, who shall avert the danger? Take note of thi.s, sire." "Friend, only bring me the thief." Then he told the king yet another story. In a village of Benares, sire, on the western side of a gentleman's house was a river full of savage crocodiles, and in tliis family was an only son, who on the death of his father watched over his mother. His mother against his will brought home a gentleman's daughter as his wife. At

304 Thr Jiltdhi. Book IX. first she showed affection for her mother in law, l)ut afterwards when blest with numerous sons and dau^'htcrs of her own, slie wished to get rid of her. Her own mother also lived in the same house. In her husband's presence she found all manner of fault with her mother-in-law, to prejudice him against her, saying, " I cannot possibly support your mother : you must kill her." [•'jH] And when he answered, "Murder is a serious matter : how am I to kill her ? " she said, " When she has fallen asleep, we will take her, b«'d and all, and throw her into the crocoilile river. Then the croc<xliles will make an end of her." " And where is your mother 1 " he Maid. " She sleeps in the same room as your niother." "Then go and set a mark on the bed on which she lies, by fastening a rope on it." She did so, and said, "I have put a mark on it." The husband said, " Excuse me a moment ; let the people go to bed first." And he lay down pretending to go to sleep, and then went and fastened the rope on his mother-in-law's bed. Then he woke his wife, and they went together and lifting her up, bed and all, threw her into the river. And the crocotliles there killed and ate her. Next day she found out what had happened to her own mother and 8ai<l, " My lord, my mother is dead, now let us kill yours." " Very well then," he .said, "we will make a funeral pile in the cemetery, and cast her into the fire and kill her." So the man and his wife took her while she was asleep to the cemetery, and deposited her there.

Then the husband .said to his wife, " Have you brought auy fire ? " "I have torgotten it, my lord." " Then go and fetch it." " I dare not go, my lord, and if you go, I dare not .stay here: we will go together." When they were gone, the olil wonuin was awakened by the eold wind, ;uitl linding it was a cemetery, she thought, "They wish to kill me : tliev an; gone to fetch fire. They do not know how strong I am." And she stretched a corpse on the bed and covered it over with a cloth, and ran away and hid hei-self in a mountain cave in that same place. The husband and wife brought the fire and taking the corp.se to be the old woman they burned it and went away. A certain robber had left his bundle in this mountain cave and coming back to fetch it he saw the old woman and thought, " This must be a Yakkha : my bundle is po8.ses.sed by goblins," and he fetched a devil-doctor. The doctor uttered a f>,\w\\ and entered the cave. Then she said to him, " I am no Yakkha : come, we will enjoy this treasure together." " How is this to be believed 1 " " Place your tongue on my tongue." He did so, and .she bit a jnece off his tongue and let it drop to the gi-ound.

The devil-doctor thought, " Tliis is certainly a Yakkha," and he cried aloud and fled away, with the blood dripping from his tongue. [512] Next day the old woman put on a clean undergarment and took the bundle of all sorts of jewels and went home. The daughter-in-law on seeing her asked, " Where, mother, did you get this ? " "My dear, all that are burned on a wooden pile in this cemetery receive

the same." "My dear mother, can I too get this?" "If you become like me, you will." So without saying a word to her husband, in her desire for a lot of ornaments to wear, she went there and burned herself. Her husl)and next day missed her and said, " My dear mother, at this time of day is not your daughter-in law coming ? " Then she reproached him saying, " Fie ! you bad man, how do the doad come back ? " And she uttered this stanza : A maiden fair, with wreath upon her head, Fragi-ant with sandal oil, by me was led A happy l^ride within my home to reign : Sbe drove me forth. My refugo proved my bano. " As tlu' daughter-in-law, sire, is to the mother-in-law, so is the king a refuge to his i)eopIe. If danger ari.ses thence, what can one do? take note of this, sire." "Friend, I do not undei-stand the things you tell me: oidy bring me the thief." He thought, "I will shield the king," and he told yet another .story. Of old, .sire, in thi.s very city a man in answer to his prayer had a .son. At his birth the father was full of joy and gladness at the thought of having got a son, and cherished liim. When the boy was grown up, Ik^ wedded him to a wife, and by and byt- he himself grew old and could not undertake any work. So his son said, " You cannot do any work : you nnist go from hence," and he drove him out of the house. [•'>13] With great difficulty he kept himself alive on alms, and lamenting he uttered this stanza :

lie for whose l>irth I longed, nor longed in vain. Drives me from home. My refuge |)rov(Kl my bane. "Just as an aged father, sire, ought to be cared fui- liy an able-bodied son, so too ought all the people to be protected l>y the king, and this danger now present has ari.sen from the king, who is the guardian of all men. Know, sire, from this fact that the thief is .so and so." "I do not understand this, be it fact or no fact : either bring me the thief, or you yourself must be the thief." Thus did the king again and again question the youth. So he .said to him, " Would you, .sire, really like the thief to be caught?" " Ye.s, friend." "Then I will proclaim it in the midst of the a.ssembly. So and So is the thief" "Do so, friend." On hearing his words he thought, "This king does not allow me to shield him : I will now catch the thief." And when the people had gathered together, he addres.sed them and spoke these stanzas : Let town and country folk a.s.sembled all give ear, Lo I water is ablaze. From .sjifety cometh fear.

The plundered realm may well of king and priest complain ; Henceforth protect yourselves. Your refuge proves your banc. 306 TJu' Jiltuh,. IU>(,k IX. [514] When they heard what he said, ])eopIe thought, "The king, thou<^h he ou}^ht to have protected others, threw the blame on another. After ho had with his own hands phiced his treasure in the tank, h<' wr-nt about looking for the thief. That he may not in futurt; go on playing tin* part of a thief, we will kill this wicked king." So they rose up with sticks and clubs in their hands, and then and there beat the king and the priest till they died. But tlu-y anointed the B<j<lhi.satta and set him on the throne. The Master, after relating thi.s story to illustrate the Truths, said, "Lay Brother, there is notliins; niarvollous in recotrnizing footsteps on the earth : sages of old recopiii/»'d tlieiii in tlio air," and he idoiititied tho Hirtli: — At the oniclnsioii of the Truths the lay I'mther and his son atUiiiied to fruition of the First Path:— "In tho.se days the father was Ka.s.sapa, the youth skilled in footsteps was myself."

".4 king like Itidra," etc. — This story the Ma,ster dwelling at Jetavana told concerning a worldly-minded Brother. The Master a.sked him if he were longing for tlie world, and when lif admitted that it wius so, the M.uster said, " Brother, even men of the highest fame sometimes incur infamy. Sins like these defile even pure beings ; nuich more one like you." And then he told a story of the past. Once upon a time prince Brahmadatta, son of Brahmadatta king of Benares, and the son of his family priest named Kassapa [^15], were schoolmates and learned all the sciences in the house of the same teacher. By and bye the young prince on his father's death was established in the kingdom. Kassapa thought, " My friend has become king : he will bestow great power on me : what have I to do with power ? I will take leave of the king and my parents, and become an ascetic." So he went into the Himalayas and adopted the religious life, and on the seventh day he entered on the Faculties and Attainments, and gained his living by what he gleaned in the fields. And men nicknamed the ascetic Lomasaka.ssapa (Hairy Kassapa). With his senses mortified he became an ascetic of

grim austerity. And by virtue of his austerity the abode of Sakka was shaken. Sakka, reflecting on the cause, observed liim and thought, "This ascetic, by the exceedingly fierce fire of liis virtue, would make me fall even from the abode of Sakka. After a secret interview with the king of Benares, I will break down his austerity." By the power of a Sakka he entered the royal closet of the king of Benares at midnight and illuminated all the chamber with the radiance of his form, and standing in the air before the king he woke him up and said, " Sire, arise," and when the king asked, " Who are you ?" he answered, " I am Sakka." " Wherefore ai-e you come?" "Sire, do you desire or not sole rule in all India?" "Of course I do." So Sakka said, "Then bring ]joraasaka.s.sapa here and bid him offer a sacrifice of slain beasts, and you shall become, like Sakka, exempt from old age and death, and exercise rule throughout all India," and he repeated the first stanza : A king like Indra thou shalt Ijc, Ne'er doomed old age or death to .see, Should Kas-sapa by thy advice Ofler a living .sacrifice.

On hearing his words the king readily assented. Sakka said, " Then make no delay," and .so departed. [-^10] Next day the king summoned a councillor named Sayha and said, "Good sir, go to my dear friend Lomasakas.sapa and in my name speak thus to him : ' The king by persuading you to offer a sacrifice will become sole ruler in all India, and he will grant you as much land as you desire : come with me to oft'er sacrifice '." He answered, " Very well, sire," and made proclamation by beat of drum to learn the place where the a.scetic dwelt, and when a certain forester said, " I know," Sayha went there under his guidance with a large following, and saluting the sage sat respectfully on one side and delivered his message. Then he said to him, "Sayha, what is this you say?" and refusing him lie spoke these four stanziis : 'No island realm, .safe-guarded in the .sea. Shall tempt me, Sayha, to this cruelty. A curse uixin the lust of fame and gain. Whence .spring the sins that lead to endles.s pain. IJetter, as homeless waif, to beg one's Vjread Than by a crime bring shame uix)ii my heatl.

Yea better, bowl in hand, to flee from sin Than by such cruelty a kingdom win. The councillor, after hesiring what he .said, went and told the king. Thought the king, "Should he refuse to come, what can I do?" and kept silent. [517] But Sakka at midnight came and stood in the air and said, ' These stanzas occur in No. 310 supra, in a different context. 308 The Jataka. Book IX. "Why, sire, do you not send for Lomasakassapa and Viid liim offer sacrifice?" "When he is sent for, he refuses to come." "Sire, adorn your daughter, princess Candavatl, and send her by the hand of Say ha and l)id liiiii say, ' If you will come and offer sacrifice, the king will give you this maideu to wife.' Clearly he will be .struck with love of the maiden and will come." The king readily agreed, and next day sent his daughter by the hand of Sayha. Sayha took the king's daughter and went there, and after the usual salutation and compliments to the sage, he presented to liim the princ(!s.s, as lovely as a celestial nymph, and stood at a respectful distance. The ascetic losing his moral sense looked at her, an<l with the mere look he fell away from meditation. The councillor seeing that he was smitten with love said, "Your Reverence, if you will oH'er sacrifice, the king will give you this maiden to wife." He trembled with the power of passion and said, "Will he surely give her to me?" "Yes, if you offer sacrifice, he will." "Very well," he said, "If I get her, I will sacrifice," and taking her with him, just as he was, a.scetic locks and all, he mounted a splendid chariot and went to Benares.

But the king, as soon as he heard he was certjiinly coming, prei)ared for the ceremony in the .sacrificial pit. So when he saw that he was come, he said, "If you offer .sacrifice, I shall become eipial to Indra, and when the .sacrifice is completed, I will give you my daughter," Ka.s.sapa readily ii.s.sented. So the king next day went with Candavatl to the sacrificial pit. Theie all four-footed beasts, elephants, horses, bulls and the rest were placed in a line. Ka.s.sapa essayed to offer sacriBce by killing and slaying tluun all. Then the people that were gathered together there said, [rilS] "This is not proper or befitting you, Loma.sakassapa : why do you act thus'?" And lamenting they uttei-ed two stanzas :

Both sun and moon bc.ir potent sway. And tides no power on earth can stay. Brahmins and priests almighty are. But womankina is mightier far. E'en so Candavatl did win Grim Ka.s.sapa to deadly sin. And urged him by her sire's device To offer living sacrifice'. At this moment Kassapa, to offer sacrifice, lifted up his precious sword to strike the royal elephant on the neck. The elephant at the sight of the sword, terrified with the fear of death, uttered a loud cry. On hearing his cry the other beasts too, elephants, horses, and bulls through fear of death uttered loud cries, and the people also cried aloud. Kassapa, on hearing these loud cries, grew excited and refiected on his matted hair. Then he became conscious of matted locks and beard, and the hair upon his body 1 See Weber, Ind. Stud. x. 348. and breast. Full of remorse he cx'ied, " Alas ! I have done a sinful deed, unbecoming my character," and showing his emotion he spoke the eighth stanza : [519] This cruel act is of desire the fruit ; The growth of lust I'll cut down to the root. Then the king said, " Friend, fear not : oflFer the sacrifice, and I will now give you the princess Candavati, and my kingdom and a pile of the seven treasures." On hearing this Kassapa said, "Sire, I do not want this sin upon my soul," and spoke the concluding stanza :

Curse on the lusts upon this earth so rife, Better by far than these the ascetic life ; I will foi-saking sin a hermit be : Keep thou thy rcixlm and fair Candavati. With these words he concentrated his thoughts on the mystic object, and recovering the lost idea sat cross-legged in the air, teaching the law to the king, and, admonishing him to be zealous in good works, he bade him destroy the sacrificial pit and gi-ant an amnesty to the people. And at the king's request, flying up into the air he returned to his own abode. And as long as he lived, he cultivutetl the Brahma perfections and became destined to birth in the Brahma world. The Master having ended his lesson revealed the Truths and identified the Birth: — At the conclusion of the Truths the worklly-miuded Brother attained to Sainthood : — "In those days the great councillor Say ha was Sariputta, Lomasakas.sapa wa.s myself. '

[520] " Tina pair of birds" etc. — This story the blaster dwelling at .letavana told concerning a greedy Brother. He Wixs, it was said, greedy after the Buddhist requisites and casting ofl" all duties of master and pastor, entered Sfivatthi quite early, and after drinking excellent rice-gi-uel served with many a kind of solid food in the house of Visakha, and after eating in the daytime various dainties, paddy, meat and boiled rice, not satisfied with this he goes about thence ' See R. Morris, Folk-Lore Journal, iii. 69. ;nO The Jiitaku. liintk IX. to the huiUM) of CiilUi-Aii&thupinUiku, niid tlio king uf KiMaU, and vnriouii otiiera. Si» <>iu! thiy H ili.Hoii.s.sioii w.im niistHl in tlie Hull of Truth coiiceriiiiin hi»* ijrvviliiieHH. Wlieu the Muster hwiiii what they welt; thscufwiiii;, ho Meiit f<»r that lin»ther aiitt iiskfit hitu if it weru true that he wils ^'roetlv. Ami when he M«id " Ve**," the Muster uskt'd, "Why, Hrother, are yi>u {nvedy ^ Konnerly t4X) tiiroii^^h your groe<liness, not beinj,' siitistit-d with the ilwiu iMwIics of elo|>huntrt, you left lieiiartm und, wunderinj; ulioiit im the hank of the < Janges, enteriil the lliniahua i-ountry." And hereiUMiii he told a .Ntory of the past.

Once u)>oii H time wlien BrahnuiduttH was reigning in BeimreH, a greedy crow went uhout eating the boilies of dead eK'phanU*, and not HatiKtied with them he thought, " I will eat the fat of Hsh on the hank of the (ianges," and after staying a few days there eating dead fish he went into the Himahiya and lived on various kinds of wild fruits. Coming to a hirge lotu.s-tank ahounding in fish and turth>s, he wiw there two goldencolounid geese who lived on the sevala plant. He thought, "These hinlH are visry beautiful and well-favoured : their foini must Im^ delightful. I will ask them what it i.s, and by eating the saxwh I too shall tx'come goldencoloured." So ho went to them, and aft<>r the usual kindly gn'etingH to them as they sat perched on the end of a bough, he .x|K»ke the fii-st stanza in connexion with their praises : Twin jMiir of liirds in yellow ilrcssoil, So joyous riMiniing to and fro; What kind of birds ilo men love l»o«t '. This is what I am fain to know. [."»21] The ruddy goose on hearing this 8i>oko the s»'Cond stanzii : <> bird, of human kind tiie |>c.st, W'e alxive other binls iire blest. All laiuls with our "devotion'" ring And men and birds our prai.scM sing. Know then that ruddy gfHsnr arc we, .\iiil fearless wander o'er the soi-.

Healing this the crow spoke the third stiinxa : What fruits upon the scii alxiund. And whence may fiesh for gocse l)c fountl t Say on what h&ivcnlv fo<Ki yc live, Such Iwauty and such strength to give. [r)22] Then the i uddy goose spoke the fourth stanza : No fruits are on the s&i to ei\t, And whence shouUl ruddy geese have meiit ? vScvala plant, stript of its skin. Yields fo<xl without a tiint of sin. ' The ruddy goose, in the poetry of the Hindus, is their turtle-Jove. See WUson's Mt'[fli(idut(i, p. 77. - By the word ' sea ' the Gaupes is here intended. Then the crow spoke two stanzas : I like not, goose, the words yon itse : I once believed the focx.! we choose To nonrish lis, ouglit to agi-ee With what our outward form might be. But now I doubt it, for I eat Rice, salt, and oil, and fruit, and meat : As heroes feast returned from hght, So 1 too in good cheer delight. But though I live on dainty fare, My looks with yours may not compare. [o23] Then the ruddy goose told the reason why the crow failed to

attain to personal beauty, while he himself attained to it, and spoke the Not siiti-stied with fruit, or garbage found Within the precincts of the charnel ground. The greedy crow pursues in wanton Hight The caHual prey that tempts his api)etite. But all that thus shall work their wicked will, And for tlieir plcjusure harmle.s.s crc;itures kill, r])braided by their eon.science pine away. And see their strength and comeliness decay. So happy U'ingH that no civatures harm In form gain vigour and in looks a chann. For l>eauty siuvly be it understootl DeiKMids not wholly on tlic kiml of footl. [rrli] Thus di.l tlie ruddy gor)se in many ways reproach the crow. And the crow having brought this reproach upon him.self said, "I want not your U-auty." Ami with a cry of 'Caw, Caw,' he tlew away. The M*uHt«r, his lesson ended, revealed the Truths and identified the B'rt}» •- \t he conclusion of the Truths the greedy Brother att.tined t<. fruition of the Secoiid Vaih: " In those days the crow was the gree<ly Brother, the she-goose was the mother of Hahula, the hc-go«se myself. '

-In lonesome forest^ cYc.-This story the M^vstcr at Jetavana told about a youth whH^us tempt^l hy a certain coarse n.aiden The introductory story "nWU be found in the Thirteenth Book in the CuUananida birth'. 1 No. 477. Vol. iv. 312 Thi- Jntnka. Hook IX. Now in the uld leguud tins inuiilfii kiirw- that if the young a8C«tio should hrcak the niunil hiw, he wouhl l*r in her ]Mjw*>r, and thinking i*> cajole liini and Wring him hack to the liauntti of men, she Haid, "Virtue that in 8aie-guarded in a forest, whert? the t|ualitieH of HOUHe MUch uh beauty and the like have no exiht^-nce, docH not prove very fruitful, hut it hears altundant fruit in tlu' haunts of nu.-n, in the iniinediate prew>nce of beauty and the like. So coino with nio and guard your virtue there. Wliat have you to do with a forest ? " And sin- uttered the firHt atan/a : In lone.sonie fore.st one may well l)e pure, 'Ti.s ojLsy there temptation to cnduro ; Hut in a villaeo with Metluctioii.s rife, A man may nso to a far nobler life. On hearing thi.s tlio young OHcetic sjiid, " My father is gone into th«' forest. When lie retunin, I will ask his leave and then aceom|>any you." She thought, ]Jyl^>\ " He has a father, it seems ; if he shouhl tind mo here, ho will stnke me with the »uul of his eaiTying-pole and kill me :

I must be off beforehaiul." So she saiil to the youth, " I will .start on the road before you, and leave a trail behind nu- : you are to follow me." When h\\v had left him, he neither fetched wooti, nor brought water to drink, but just sat meditating, aiul when his futlier arrived, ho did not go out to meet him. So the father knew that his .son had fallen into the j»ower of a woman and he said, "Why, my son, did you neither fetch W004I nor bring me wat4'r to drink, nor food to eat, Imt why do you do nothing but sit and meditate?" The youthful ascetic said, "Father, men sjiy that virtue that has to be guardetl in a forest is not very fruitful, but that it brings forth nuuh fruit in the liaunts of men. I will go and guard my virtue there. My companion has gone forward, bidding me follow : so I will go with my comjianion. But when 1 am dwelling there, what numner of man am 1 to aflectJ " And a.sking this question he spoke the second stanza :

'This doul>t, my father, solve for me, 1 pray; If to some village from this \V(mkI I stray, Men of what scIkx)! of morals, or what sect Shall I mo.st wi.sely for my friends affect? TIhu his father spoke and repeated the rest of the verses : One that can gain thy confidence and love, Can tnist thy word, and with thee iviticnt prove, In tliought and woixl and deed will ne'er offend — Take to thy heart and cling to him a.s friend. To men capricious as the monkey kind, And found unstable, be not thou inclined, Though to some wildcrnes,s thy lot's contined. 1 This stanza and the first seven of tlie following verses are to be found in No. 348 supra. Eschew foul ways, e'eu jvs thou would'st keep cleai* Of angry serpent, or as charioteer [526] Avoids a rugged road. Sorrows abound Whene'er a man in Folly's train is found : Consort not thou with fools — -uiy voice oljey — The fool's companion is to grief a i)rey. Being thus admonished by his father, the youth saiil, " If 1 should go to the haunts of men, T should not find sages like you. I dread going thither. 1 will dwell here in your pre.senee." Then his father admonished him still further and taught him the preparatory rites to induce mystic meditation. And before long, the son developed the Faculties and Attainments, and witii liis father became destined to Viirth in the Drahnia World.

The Mitster, his les.son ended, proclaiinc«l the Truths and identitieil the Birth : — At the fonclusi(m of the Truths the lirother who longed for the world Htt<iincd to fruition of the Kii-st I'ath : — "In those days the young a.scctic w;us the worldly-miniK-d Brother, the maiden then is the maiden now, but the father was myself."

rr>27] " \y/(fioe t'linif i/i; JrunoU," ed: —This story the Master, while dwelling at .fetavauji, told (»f a worldly-niindeil Brother. The M;i.stcr, they s<iy. asked him if it were tnic that he wjus hankering after the world, and on his confessing that it was so, he sjiid, "Why, Brother, do you desire a woman { Verily woman is wicked and ungrateful. Of old Asiu-Ji denjons swallowed women, and though they giuu-ded them in their Ix-Uy, they could not keep them faithful to one man. How then will vou Vh; able t<» do so/" And hcreui>on he related an old-world tale. Once upon a time when Brahmadatta was reigning in Benares, the IJodhisattjv foregoing sinful pleasures entered the Himalayas and adopted the religious life. ..-Viid he dwelt there living on wild fruits, and developed the Faculties and Attjiinments. Not far from his lint of leaves lived an Asura demon. From time to time he drew nigli to the Great Being and 314 The Jataka. Book IX. listened to the Law, but takiu<^ his stand in tlie furest un the high road where men gathered together, he caught and ate them. At this time a Ciiitaiii noble lady in the kingdom of Kasi, of extfeding btsauty, settled in a frontier village. One day she went to visit lier parents, and a.s she wjis returning this demon caught sight of the men that formed her escort and rushed upon them in a terrible form.

The men let fall the weapons in their hands and took to Hight. The demon on seeing a lovely womaii seated in the chariot, fell in love with her, and carrying her off to his cave made her his wife. Thenceforth he brought her ghee, husked rice, tish, Qesh, and the like, as well as ripe fruit to eat, and arrayed her in robes and ornaments, and in order to keep her safe he put her in a box which he swallowed, and so guarded her in his belly. One day he wished to bathe, and coming to the tank he threw up the box and taking her out of it he bathed and anointed her, and when he had dressed her he .said, " For a short time enjoy yourself in the open air," an«l without suspecting any harm he went a little distance and l>athed. [528] At this time the son of Vayu, who was a magician, girt about with a sword, was walking through the air. When she saw him, she put her hands in a certain position and signed to him to come to her. The imigician (juickly dcscendetl to the ground. Then she placed him iu the box, and .sat down on it, waiting the approach of the Asura, and as soon as she saw him coming, Ijefore he had drawn near to the box, she opened it, and getting insid<j lay over the magician, and wrajjped her garment about him.

The Asura came and without examining the box, thought it was only the woman, and swallowed the box and set out for his cave. While on the road he thought, " It is a long time since 1 saw the ascetic ; I will go to-day and pay my respects to him." So he went to visit him. The ascetic, spying him while he was still a long way off, knew that there were two people in the demon's belly, and uttering the first stanza, he said :

Whence come ye, fi'iends i Kight welcome all tlic three I Be pleased to rest with me awhile, I pi'ay : 1 trust you live at ease and happily ; 'Tis long since any of you pas.sod this way. On hearing this the Asura thought, " I have come quite alone to see this ascetic, and he speaks of three people : what does he mean 1 Does he speak from knowing the exact state of things, or is he mad and talking foolishly?" Then he drew nigh to the ascetic, and saluted him, and sitting at a respectful distance he conversed with him and spoke the second stanza : [529] I've come to visit thee alone to-day. Nor does a creature V)ear nie company. Why dost thou then, 0 holy hermit, say, "Whence come ye, friends? Right welcome, all the three." Said the ascetic, "Do you really wish to hear the reason?" "Yes, holy Sir." " Hear then," he said, and spoke the third stanza : Thyself and thy dear wife are twain, be sure ; Enclosed within a box she lies secure : Safe-guarded ever in thy l>elly, she With Vilyu's son doth sport her merrily. On hearing this the Asura thought, "Magicians surely arc full of tricks : supposing his sword should be in his hand, lie will rip open my belly and make his escape." And being greatly alarmed he thnsw up the box and placed it before him.

The Ma-ster, in his Pei-fect Wi.sdoni to make the matter clear, repeated the fourth stanza : The demon b)- the sword was greatly terrified. And from his maw disgorged the box u])on the ground ; [530] His wife, with lovely wreath adorned as if a bride, With Vayii's son disporting merrily was found. No sooner was the box opened than the magician muttered a spell and seizing his sword sprang up into the air. On seeing this, the Asura was so pleased with the Great Being that he repeated the nnnaining vei-ses, inspired mainly with his praises : 0 stern ascetic, thy clear vision .saw How low poor man, a woman's slave, may sink ; As life itself tho' guarded in my maw, The wretch did play the wanton, as I think. 1 tended her with care both day and night, As forest hermit cherishes a flame. And yet she sinned, beyond all sense of right : — To do with woman needs must end in shame. Methought within my body, hid from sight. She must be mine — but "Wanton" was her name — And so she sinned beyond all sense of right: — To do with woman needs must end in shame.