Professional Documents
Culture Documents
BUDDHIST
STORIES
OR,
TALES.
JATAKA
THE
FOLK-LOEE
OF
COLLECTION
OLDEST
EXTANT
BEING
THE
JATAKATTHAVANNANA,
For
the
Edited
first time
By
Y.
Original
Fali
TRANSLATED
W.
T.
the
FAUSBOLL,
AND
By
in
EHYS
DAYIDS,
TRANSLATION
VOLUME
I,
LONDON:
TRtfBNER
"
CO.,
LUDOATE
1880.
']
\_Allrights reserved.
HILL.
HERTFORD
PRINTED
BY
STEPHEN
AUSTIN
AND
SONS.
TO
GEHEIM-RATH
PROFESSOR
DOCTOR
STENZLER
MY
FIRST
GUIDE
IN
ORIENTAL
STUDIES
'
'
CONGRATULATION
IN
AND
IN
ON
DEEP
RESPECT
HIS
FOR
THIS
WORK
HIS
HIS
GRATEFUL
SCHOLARSHIP
BY
PUPIL
AUTHOR.
JUBILAUM
PROFOUND
DEDICATED
IS
THE
DOCTOR
TABLE
Tkakslator's
OF
CONTEIS^TS.
Inteodtjctiok^.
Part
The
Booh
Orthodox
the
Selected
Origin
Stories.
of
'
"
and
and
Greek
and
attached
to
1.
The
Ass
2.
The
Talkative
3.
The
Jackal
4.
The
Wise
5.
Sakka's
6.
'
of
in
Lion's
the
West.
reasons
Skin
the
Crow
xii
xiv
Judge
xvi
Presents
for
viii
Tortoise
and
Kings
xxii
.
xxix
xxxii
xxxvi
Literature
Buddhist
xU
Tales
xliii
Pables
xliv
....
xlviii
I.
.
II.
Paet
The
Jatakas
the
of the
Part
to
i-iv
Literature
Judgment
Summary
Two
it.
Fables
Buddhist
Solomon's
Migration
it
Lesson
Josaphat
Migrations
their
and
concerning
Damnag
JEsop's
Barlaam
Other
belief
value
Kalilag
The
Stories,
Buddhist
for
The
Birth
of
I.
derived
in
the
from
Birth
Pali
the
Cariya
Stories
Pitaka
in
India.
Hi
Pitakas
and
Jataka
Mala
liii
,,
Iv
Buddhavagsa
,,
,,
at
the
Council
Ivii
of Yesali
,,
the
Ancient
!N"ames
of
on
Sculptures
Hx
,,
The
Pali
the
Is:
Jatakas
.
The
Jatakas
Authorship
of the
one
of
our
Navaggani
present
Collection
Ixii
Ixi'ii
Jatakas
included
not
in
of the
Jatakas.
"
Conclusions
The
Abhisambuddha-gatha,
of the
Origin
inculcated
Historical
Ixxiv
Stories
The
Actual
SpecialLessons
Introductory
in the
Conclusion
Ixxvi
Book
Ixxix
Jataka
Ixxxi
of the
Present
Collection
Ixxxii
Stories
Ixxxv
Birth
Birth
of the
Yalue
or
!N'umber
the
by
Ixxv
of the
Divisions
of the
Ixviii
Literature
The
Yerses
Summary
Ixvii
present Collection
our
Sanskrit
post-Buddhistic
in
,,
Form
CONTENTS.
OF
TABLE
Stories
Ixxxvi
Stories
"
SuPPLEMEIfTAIlY
I. Indian
TaBLES.
Ixxxix
"Works
.....
11.
The
Kalilag
III.
The
Barlaam
lY.
The
Cariya Pitaka
Y.
and
and
Alphabetical
Josaphat
and
xciii
Literature
Damnag
the
Literature
xcv
xcviii
Mala
Jataka
Stories
of Jataka
List
in the Maha
xcix
vastu
YI.
Places
YIL
The
at which
the
Tales
Told
were
ci
Bodisats
......
Jatakas
YIII.
Illustrated
in Bas-relief
on
Ancient
the
cii
Monuments
The
Story
Inteodtjction,
called
the
KatJid.
Nidana
The
Compilee's
Ceylon"
of Sumedha,
Successive
the
First
Bodisat
2
....
Bodisats
in the
Times
of the
Previous
Buddhas
Life
His
of the
31
Last
Descent
Bodisat
from
(who
Heaven
became
Buddha)
58
.
69
......
His
Song
Birth
67
of the
Prophecy
of
Angels
Kaja
69
.......
70
Devala
......
TABLE
of the
Prophecy
The
Ploughing
The
Young
The
Pour
The
Bodisat's
CONTENTS,
OF
Brahman
XI
Priests
72
Festival
Bodisat's
75
76
"Wisdom
Skill and
Visions
77
Son
is Born
79
.
Kisa
The
Gotami's
Great
80
Song
82
Renunciation
.
The
Great
Struggle against
The
Great
Yictory
The
Bliss
of Nirvana
The
Hesitation
whether
The
Poundation
of the
89
96
Satan
over
105
to Publish
Triumphal
Entrance
Foundation
into
of the
News
Good
the
of
Kingdom
Kassapa's Conversion
Uruvela
Return
Sin
Righteousness
111
113
114
....
Rajagaha
116
.
Order
119
Home
121
.......
Presentation
The
1.
2.
3.
Birth
of the
The
Truth
to the
Road
Sandy
The
Buddha
131
of Seri
Merchant
Story
Jataka
Apannaka
Yannupatha
4.
to the
Monastery
Stories.
Holding
The
First
147
Jataka
.
Seri-vanijaJataka
153
CuUaka
the Treasurer
of ChuUaka
134
158
setthi Jataka
......
5.
The
6.
9.
10.
11.
12.
13.
14.
15.
On
The
The
The
The
The
The
The
True
Story
of Makha
Happy
Life
Story
Dart
The
of
186
Jataka
190
Jataka
Lakkhana
Beauty
Jataka
Mgrodha-miga
of Love
Kandina
.
would
194
.
Deer
who
Jataka
Makha-deva
.
Sukhavihari
.
178
Jataka
Deva
172
Deva-dhamma
.
Greedy Antelope
Deer
Banyan
not
Jataka
Yata-miga
Learn
.
199
211
Jataka.
Jataka
16.
Divinity
Jataka
Tandula-nali
of Rice
Measure
214.
Kharadiya
219
.......
Cunning
Deer
.
Tipallatha-migaJataka
221
TABLE
XII
17.
Wind
The
Maluta
.
18.
Jataka
224
Eood
OnOfferin^
CONTENTS.
OF
Mataka-bhatta
Dead
the
to
Jataka
226
.....
19.
On
Offerings
bhatta
under
given
Yow
Ayacita-
Jataka
230
.......
20.
21.
22.
The
and
Monkeys
The
232
Jataka
Kurunga-miga
237
Kukkura
Preacher
turned
who
Dog
Jataka
Nalapana
Demon
.
Antelope
Wily
The
the
Jataka
240
........
23.
24.
25.
The
Thoroughbred
Ehoja
The
Horse
Pord
Evil
Bhojajaniya
Jataka
245
Ajafina
Jataka
249
communications
Jataka
251
.
good
corrupt
Mahila-mukha
Tittha
.
26.
the
at
Horse
War
Thoroughbred
The
manners
.
257
Jataka
....
27.
28.
The
and
Elephant
The
Bull
the
Won
who
Abhinha
Dog
Bet
the
Jataka
263
:N'andi-Yisala
.
Jataka
266
.......
29.
The
Old
Woman's
30.
31.
32.
33.
The
On
Ox
to
Mercy
The
Envied
who
The
Jataka
270
Munika
Jataka
275
Jataka
Kulavaka
Peacock
Nacca
.
of
Jataka
291
Sammodamana
Quails
the
278
Quarrel
sad
Pig
the
Animals
Dancing
Kanha
Bull
Black
Jataka
295
.......
34.
The
Eish
and
his
Wife
35.
36.
The
The
Holy
Quail
Wise
Bird
and
Jataka
The
302
.
Eools
the
307
Elephant
and
Partridge, Monkey,
Jataka
Sakuna
.
37.
299
Yattaka
.
Jataka
Maccha
.
Tittira
.
310
Jataka
.......
38.
The
Cruel
Crane
Outwitted
Baka
Jataka
315
Nanda
Jataka
322
Khadirangara
Jataka
326
39.
Nanda
on
the
Buried
Gold
.
40.
Index
The
Eiery
Eumace
.
339
INTRODUCTION.
It
is well
there
is
known
book
one
fables,
and
is
not
at
of
his
and
are
said
to
to
have
disciples
them
of
which
account
it
was
or
been
and
the
gives
of
the
lives,
many
this
adorn
550
for
event
together
each
in
The
learnt
after
or
in
Gotama's
so
of
often
stories
his
in
one
to
present
used
told
so
repeated
550
death
collection,
Births
Jataka,
around
not
and
one
career
occurred
he
tale.
reverently
Jatakas
had
always
was
sion
occa-
as
happening
experience
a
orthodox
long
experience,
immediately
gathered
were
Book
of
moral,
point
The
about
of
his
that
study
came
Buddha,
events
events
births.
but
only,
the
similar
previous
The
this.
the
for
belief
throughout
on
of
The
stories,
edifying
an
this
How
certain.
is
in
preserved
times.
comment
telling
mind;
been
old
of
enshrined
accustomed
and
to
his
later
subject
was
own
lifetime
his
the
on
by
lie
Scriptures
number
large
thus
quite
present
explain
him,
which
have
amusement
arose,
the
and
Buddhists
to
in
Buddhist
the
amongst
fairy tales,
commentary
and
that
the
by
of
called
commentary
or
Birth
Story,
life
which
led
to
an
his
BUDDHIST
ii
first
telling that
in
language
the
Council
and
they
of Patna
in
Ceylon
in
the
But
in
and
Pali
the
in
language
of the
text
in
this
history of
the
\ sacred
books
be
to
the
the
show
give it,it
should
roundabout
it
is
Buddhist
the
be
methods,
to
Birth
what
the
originalPali text,
shall
and
the
have
the
been
value
the
to
of
most
their
after
the
is
tradicted
con-
themselves.
belief
to
an
until
has
is, in order
attach
we
to
ourselves
by critical,and
endeavour
Such
era.
foundation
Buddhists
the
necessary
completed
Stories
on
books
that
which
conclusion.
true, be
those
to estimate
will
reliable
more
state
in order
rests
supported, but
of
our
as
only
importance
; but
book
to
belief
belief,that
not
form
form.
immediately
not
necessary
of
existence
evidence
the
by
It may
in
were
death, is
Buddha's
Buddhist
spoken
present
themselves
Stories
Ceylon
commentary
its
Buddhist
b.c.);
dialect
originalPali
orthodox
The
quicksand.
its
of
time
to
century
stories
of Birth
Book
into
Pali
250
year
the
mentary
com-
the
the
year
Aryan
fifth
the
Jataka
the
There
in
to
following
the
re-translated
was
Unfortunately
of
about
or
Sinhalese,the
into
throughout preserved
/
in
and
text
composed,
were
(held
carried
translated
was
they
the
by
Both
intact, and
down
handed
which
were
STORIES
particularstory.
then
were
BIRTH
arrive
more
at
some
investigationcannot,
whole
become
history of
series
of
accessible
those
the
in
stories
IN
KNOWN
shall have
information
inadequate
arrive
to
to
consists, have
resemblance
striking
Now
"West.
in
due
simply
borrowed
Birth
Buddhist
volume
those
afibrd
some
judge
how
amusement,
far
the
results.
which
Jataka
the
Book
bear
in
instances
this
resemblance
that
Western
the
"
instances, to
many
current
the
is
stones
tvere
ones.
stories
of
the
interest
is, very
in
contain
among
in
England,
which
also
and
alleged
the
at
may
excited
naturally,due.
translated
to
specimens
two
the
similar
generally known
most
or
in
Stories
happen
not
lead
stories, of
much
resemblance
will
inquiry
ones
Buddhist
the
from
the
fact
the
the
as
to
many
the
to
this
To
moral
found,
been
sible
pos-
it is therefore
instructive
known
"
only
and
Collection
Buddhist
one
of
course
the present
it is
command,
our
place, the
comic
and
riddles,
by
the
that
first
the
In
With
sources.
highly interestingand
some
at
Ill
probabilities.But
at
fortunate
more
in other
traced
been
EUROPE.
enable
resemblances
of this
body
them
I
any
insert
the
here
time
same
the
reader
do
of
to
actually
exist.
It
is
absolutely essential
judgment
as
and
they
the
that
stand
in
stories
the
literal translation
the
for
should
original.
involves
correctness
be
am
the
of
such
presented exactly
aware
that
disadvantage
of
close
pre-
FOLK-LORE.
IV
stories in
senting the
and
strange,
it cannot
wooden,
even
in
substantial
And
every-day life,
and
complete and
be
lost,if
in
of
impressions
of
modes
intend
sight
version,
but
The
the
as
far
first
half-comic
that
risk
of
of
of
people
the
this
importance
as
spiritof
I
story, which
would
respect
in
places,
some
conveying
here
erroneous
habits,
by word,
of
have
retaining
the
only
as
give
follows.
never
the
the
Buddhist
to
in
and
the
I
stories
translating sentence
propose
runs
the
reading
possible,not
specimen
extant.
word
the
oldest,most
beliefs, and
while
than
style and
the
in
understand, before
rather
of
record
it is the
been
slight modifications
Buddhist
It is
quite
contains
told
were
the
early
give,
to
sentence,
It
its evidence
run
thought.
should
reader
of
many
others, and
there, should
stories
value
translator,by slightadditions
slight omissions
and
has
every-day thought,
of
value
whole
parison,
com-
combining
at
most
The
that
tales
the
aim
Stories
West.
the
transplanted to
whom
fact
the
of
independent
of
pleasing dress.
Birth
of
Book
the
among
with
accuracy
But
the
reproduce
to
seem
reader.
purposes
should
which
form
modern
probably
modern
even
sufficient
be
it would
the
to
that, for
admitted
be
will
style whicL.
by
lost
English
phraseology,
story-teller.
is
half-moral
Ass
The
the
in
Lion's
JATAKA.
SIHA-CAMMA
in
and
family;
peasant
when
time
that
place
he
to, when
ass's
back,
watchmen
the
So
he
was
in
ass
field.
getting
the
The
fields
hawker
his
field
the
ass
in
when
he
cry
and
"
Nor
is not
a
Dressed
'Tis
him
dared
then
with
wretched
an
and
when
not
be
to
lion's
lion's
ass
they
fear
the
barleyto
up
Then
went
of
hands
an
ass,
skin,
roars
!"
the
near
death,
panther's
that
go
their
roaring.
a
news.
in
whilst
dressed
not
the
ass
Stanza
tiger's,nor
in
skin,
dared
in
the
weapons
of
he
loose
field
cry
First
the
and
village ;
cooked,
Terrified
the
This
in
beating drums,
the
from
And
they
ass,
each
at
lion.
with
him
pronounced
lion's
they published
"
knew
the
saw
the
out
down
barley-fields.
turned
shouted.
uttered
in
breakfast
own
chanks,
and
his
place,
to
ISfow
pack
him
stopped
villagers came
the
gained
place
ass.
the
and
for
going home,
blowing
Buddha
the
watchmen
and
And
in
skin, and
lion's
but
him;
all
rice
him
an
took
the
from
go
by
in
the
day
one
to
clothe
to
him, taking
near
go
he
used
loose
him
turn
of
one
he
up,
grew
used
carried
goods
he
born
ground.
trafficking in
came
reigning
was
was
he
hawker
Brahma-datta
Buddha
future
the
Benares,
while
time,
upon
189.)
No.
(FausboU,
Once
Skin.
future
vi
THE
But
they
when
beat
lion's
tlie
him
Second
went
Stanza
in
Have
lion's
fed
he
And
that
whilst
he
; for
ears
of
collections
Benfey
have
barley green.
brayed
he
ruin."
to
came
yet speaking
was
fable
the
died
ass
tale
so-called
it
Indian
older
than
possibly gave
rise
on
Plato.^
Lucian
in
in
to
Age,
vol. i. p. 360;
it is found
India
Sarit
Sagara, by
Kratylos,411
and
p. 333
the
also in
Soraadeva
the
fable
in
; and
in
'
Tuti-namah
Northern
as
for
we
time
full, localizingit
Fables
Ill
;
on
; La
Fontaine^
Coriae,113);
ed.
which,
inedites
(Rosen, vol.
Buddhist
Hitopadesa
early
as
Robert, in the
Turkish
the
books
which
Halm,
it may
proverb of
French,
But
these
James's
p. 462, he refers
Professor
mediaeval
of
to
modern
our
Fables.'^
any
gives the
enough
literature.^
Greeks
the
among
is found
*^sop's
traced
and
familiar
sound
similar
much
traces
of
doubtless
Turkish,
been
find
the
plight,pronounced
moment
further
has
German,
the
will
story
English
In
and
came;
spot !
This
hawker
skin.
the
on
But
the
ass,
the ass.
Long might
Clad
even
an
the
bad
so
be
to
creature
;
Then
away.
SKIN.
"
And
the
broke
bones
fallen into
ass
LION'S
THE
villagersknew
till his
skin,
seeing the
ASS
Collection
2, Max
(iii.
du
ii.
at vol.
i.
Moyen
p. 149).
called
Katha
Miiller,p. 110).
THE
Kume,
at
in
ASS
THE
IN
South.
version
work
proverbs,^alludes
our
mention
Persian
in
ass
in
of
trying
sing
to
thus
has
Benfey
rolling into
also
for
hereafter
which
shown
of
himself,
fable
the
the
story.
could
lions
which
story gives
to
himseK
in
it, as
The
Lucian, Piscator,
Act
De
Adagia,'under
ii.
scene
Sacy,
Loc.
Pancha
Phcedrus
Lyrura,'
'
1 ;
Notes
But
would
here
explanation
of
in
that
notice
the
Asinus
fessor
Pro-
another,
to
sing
shall
from
out
the
the
the
that
country
any
that
Jataka
being
ass
he
dressed
Fables.*
of
moral'
32.
of
*^sop's
our
of the
that
saying
is
simply
of
point
and
common;
the
tale
91.
Cumanos.'
and
apud
again,Act
et
Extraits,'x.
'
is
not
is said
version
originatedin
will
reader
But
conclusions
some
skin, instead
the
grief.^
blowsJ
but
disguisebeing
by trying
ass
thanks,
reasonable
in
this
in
there
vanity
scarcelyhave
were
dressed
"
draw
worthy
story-books
bis
him
an
is
"
to
his
in
Hitopadesa
leads
us
also does
so
It
it is the
that
the
not
to
attempt
history of
Aulus
which,
brings
one
later
is, of the
in
and
John.'*
the
earns
in
of
given
Erasmus,
fable
King
one
fable
our
discovered, and
the
in
translation,that
version
that
to the
Vll
has
'Avadanas.'^
his
Shakespeare
own
of
in
SKIN.
Julien
and
Italy/
Chinese
on
LION'S
iii. scene
1.
1, 247.
cit. p. 463.
Tantra, v, 7. Prof.
(Dressier,App. vi. 2)
See
"Weber
and
Erasmus''
; and
'
Adagia
'
under
also Tuti-namah
Gellius,iii. 16
'
add
'
compares
Asinus
Varro,
ad
in
s/
THE
Vlll
is
contained
the
mouth
be
found
that
in
of
the
be
with
the
the
the
of
so
only part
of
it
these
the
will
they
also
should
peasant's son
little
importance
is
which
will
This
essentially
of
be
to
importance
on.
The
introduction
story, perhaps,
exact
points
into
that
It
of
put
Stories, save
Bodisat.
the
is
Both
Birth
differs,and
identification
the
Buddha.
the
stanzas
spoken by
the
all
is
which
future
in
case
SKIN.
of
one
or
Bodisat, which
Buddhistic.
of
sense
of
of
out
that
fable
like
the
that
story, is
further
stanzas,
of
all
LION'S
THE
Bodisat
the
number
noticed
IN
two
be
to
usually
are
ASS
the
the
fables
therefore
takes
this
the
in
add
animals
where
proper,
of
class
word.
element
human
most
story
taining
con-
and
speak
act
men.
V
The
Talkative
Tortoise.
KACCHAPA
JATAKA.
(FausboU, No.
Once
upon
Benares, the
in
and
family ;
adviser
Now
in
the
future
his,was
when
Buddha
he
grew
up,
king
others
Buddha,
was
had
in
became
opportunity for
wanting
to
constantlyseeking for
minister's
the
king's
spiritual.
talkative
very
no
he
reigning
was
born
was
this
speaking,
Brahma-datta
time, when
future
215.)
cure
some
this
means
while
a
he
word.
was
And
talkativeness
of
doing
so.
of
KACCHAPA
The
king,taking the
surrounded
he
the
fallen here
The
Bodisat,
Buddha
wishing
with
bite
air
hold
hold
his
have
wanted
called
to
"
By
The
"
beyond
And
a
man
You
see
be
wise
made
the
to
words
these
up
else
talk, must
the
stick ; and
lost
thus
those
have
Verses
his
who
are
end
no
"
himself
voice
slew.
he
words,
fell into
he
that
are
you
not
by strength!
of
out
thou,
was
or
be
with
meets
the
henceforth
words.
himself
speaking of
measure
king
this wretched
season.
it
some
plight!
referred
?
us
spake openly,
Bodisat
of few
have
saw
it
must
into
king
uttered
for
made
sky, and
whose
sought
have
let go
then, 0 excellent
tortoise
was
him
speak
the
!
Truly,
himself
And
Teacher
king
"
tortoise killed
word
king
And
be
must
one
any
the
people
"
he
Behold
But
from
down
utteringhis
The
to
Long expecting,
"
flown
have
hears
grieflike this," he
Though
"
he
saying,
Yerily the
they
something, and
say
fallen
Whilst
and
hills.
when
tongue
tortoise
stick, and
the
to
chatter-boxes
to
come
he
comes
have
king,
This
ducks
the
him
And
life."
how
place,
tortoise,
the
at
himself,
to
the
so.
wild
of
have
must
so
to the
went
looking
Teacher
"
thought
doing
the
take
to
; and
admonish
to
of
means
friends
Buddha,
"
future
some
future
his courtiers
by
asked
him
JATAKA.
"
to, and
'*
and
said, "0
other, whoever
any
mishap
refrained
said,
great
talks
like this."
himself, and
became
TALKATIVE
THE
This
Persian,
and
in
Fables.
included
him
of
worthy
Pafica
who
notice
Tantra
doubt
that
Another
stated
the
ridicule of
the
each
the
to
said to have
asked
very
opponents
familiar
to
the
other
can,
to
have
the
virtues
ducks
I
teach
!^
two
It
of
or
think,
modern
been
Buddha.
foolish way
about
went
usually
recension
Admiration
of
is
of
is
the
swans,
be
little
historicallyconnected.
are
of Mutual
kind
there
and
'
eagle to
an
wild
not
books
our
Fables
Southern
the
which
readers, is
first related
neither
in
Societyexisting
the
Hearing
in which
the
among
Devadatta
people ascribing
possessed,he
is
Fanca
in
^sop's
who
commentary
Xokalika
and
in
fables
talking about
monks
languages,^ though,
occur
eagles,and
two
fable,
in
among
that
tortoise
the
the
tortoise
it is
the
carry
in
not
Latin, Arabic,
and
fly;
to
does
But
story of
it
XI
Greek,
European
most
strangely enough,
^sop's
also in
is found
too
story
TORTOISE.
Professor
Benfey (i.239-241)
traces
languages. He mentions
Wolff's German
of the Kalilah
and
translation
English
Dimnah, vol. i. p. 91 ; KnatchbuWs
Seth's Greek
version, p. 146 ; Simeon
version,p. 28 ; John of Capua's Directranslation
of this last (Ulm,
Humanse
torium
Yitse, D. 5 b. ; the German
93 ;
x
ix
a. ; Firenzuola, 65 ; Doni,
1483), F. viii. 6 ; the Spanish translation,
Le
124
Cabinet
des Lumieres
i Suhaili, p. 159 ; Le Livre
Anvar
;
(1664, 8vo.),
de Bidpai et de
Indiennes
See also Contes
et Fables
des Fees, xvii. 309.
(!); and
Lokman, ii. 112 ; La Fontaine, x. 3, where the ducks flyto America
in
found
India
it
is
In
und
24.
Somadeva,
Bickell's
Kalilag
Dimnag,' p.
also the later versions
in different
'
and
2
in the
This
vii. 14
61) and
3
version
is found
(Orelli,55, 128) ;
in
Hitopadesa, iv.
Abstemius, 108.
Dubois, p.
109.
Xll
The
Jackal
the
and
Crow.
JAMBU-KHADAKA
JATAKA.
wlien
ago,
Bralima-datta
Benares, the
Bodisat
had
dwelling in
certain
grove
Now
of
crow
"
"
thought
of those
some
this
"
Who
Proclaim
Then
the
Tis
To
Sir !
Good
"
The
And
till he
But
of
of
to
verse
whose
the
fruit
when
the
god
the Jambus
jackal
fellow, and
he
get
uttered
they
pleasantnotes
singing-birds?
sits firm
back
branch,
and
his
grand
"
compliments,
gentleman, who
gentlemen
made
now
when
branch
plied
re-
in terms
shape
"
them,
he
young
saying,he
and
the Jambu-
him
pay
tiger'soffspring
so
the
on
thereupon
rich
of all the
peacock
crow,
speak
And
sweetly on
well-bred
be, whose
in this second
"
god,
him.
saw
"
best
so
like
tree-
praise:
him
Warbling
day
one
Jambu-fruits,
to eat."
this
may
Where
he.
Jambus
in his
verse
and
np
as
in
of Jambu-trees.
sittingthere
was
life
to
come
reigning
was
shook
and
understands
polite!
glossy coat
eat
of
the
branch
reveal
these, I pray
of
the
''
Jambu-tree
to fall.
who
had
dwelt
done
together,he
in
that
one
flattering
uttered
third
tree
saw
the
two
another, eating
verse
THE
Too
"
FOX
long,forsooth,I've
Of
these
The
poor
Belauding each
And
himself
making
them
from
away
It is easy
carried
and
point ;
into
the
of
have
the
been
tale
The
of
has
Pali
the
any
yet
text;
fourteenth
other
as
it
yet known.^
lose
its
been
Crow
the
and
latter
it would
is
scarcely
original,into
showing
one
am
that
sorry
from
is
wise
FausboU
Mr.
the
Sighalese version
of
nearer
is
how
of
in
Jataka
It
the
Crow.^
is
century, which
the
the
been
the
quoted
it
would
hand,
story,that
and
give
been
and
crow
and
Fox
if it had
this
story had
the
other
the
difficulty.I
but
where
of the
On
Jackal
reached
this
when
very
excellent
tale to be
next
not
cheese.
the
shape,he frightened
scavengers,
fable
the
expanded,
solves
man
may
and
complete
so
that
countries
common
it
shortened
piece
!"
"
place !
those
the
are
other
sight
offal-eater
visible in awful
the
of
out
jackal
the
understand,
to
of lies
and
refuse- eater
the
borne
chatterers
xiii
CROW.
THE
AND
an
his
to
edition
the
Pali
than
episode in
See
The
La
Sighalesetext
will be found
in the
'
Sidat
Sai^garawa; p.
clxxvii.
XIV
The
Birth
'Great
as
Physician.'^
MAHOSADHA
tank
she
child,
the
into
and
put
And
asked
*
the mother
this
And
and
when
then
But
cried
And
child
cleverness
magical
Buddhist
Arabian
child, had
a
she
woman,
craving
drew
is
pretty child,
told
it was,
door
asked
to
near,
it
of
one
if she
it
nursed
this, she
saw
are
taking
you
!"
is mine
might
little,
after
ran
child
my
noise,
asked
them
he
born
her, and
"
to ?
and
was
in device
power,
stories
who
Nights
; the
by which,
Compare
products
feed
on
for
sent
'
my
of
The
of that
powerful di'ug in
his
he
grew
up,
abide
time
hand,
by
received
an
"
delivered
his
this
omen
of
people from
Buddhism,'
witchcraft
human
flesh.
of siren.
would
they
into' the
inquired
when
he
the
Hall.
Judgment
them,
Bodisat
get
you
quarrelling,they
so
Buddha's
whether
with
did
"Where
And
of the future
the
Yakshas.
playsthe part
she
boldly said,
It
misfortunes.
The
the
of
veri/
'
because
form
their
descended
herself.
mother
YakshinI
matter, and
the
and
garment
the
of her.
hold
heard
name
first bathed
it oflp.
Where
"
passed the
this
the
from
He
future
"
was
carried
out,
The
she
when
caught
the
to
'*
it.
nurse
is
went
having
upper
taking the
'Friend,
yours
bathe
to
And
her
on
child,
Yakshinl,^ seeing
it.
eat
wash.
to
water
Then
her
carrying
woman,
Buddha's
JATAKA.
p. 187.
and
cannibalism,
The
of
occurs
male
the
more
Yaksha
wicked
are
beings
of
occupies in
genius
in
the
frequently,usually
And
decision.
the
on
child's
said, "The
soon
he
And
lettinghim
mother
the
if
her
who
have
not
they answered,
"
line."
the
would
break.
weeping.
those
and
mother, seeing
heart
Whose
"
the
asked
babes
to
there
the
legs;
over
the
of
hold
of its
hold
him,
line drawn
to take
at
stood
Buddha
tender
those
she
as
had
he
drags him
who
they pulled
go,
xv
to take
shall be hers
future
are
And
the
suffered,grieved
the
or
Yakshini
as
how
hearts
told
child
as
Then
Then
and
arms,
But
they agreed.
; and
ground
JUDGE.
WISE
THE
bystanders,
who
have
dren,
chil-
borne
"
Sire ! the
of
hearts
mothers
tender."
are
Then
who
has
And
he
said,
Whom
"
child
the
think
in her
they answered,
she
or
arms,
who
who
She
"
is the
you
has
she
"
let go ?
let
has
mother
is
go
the
mother."
And
the
was
said, "Then
he
thief ?
do
you
the
all think
that
cannot
tell."
other
"
And
they answered,
And
he
said,
"
Sire !
Yerily this
"
we
is
took
Yakshini, who
the
they asked,
And
he
she
Sire ! how
Because
"
replied,
red, and
were
"
knew
no
did
her
winked
eyes
fear, and
it ?
know
you
had
not, and
pity,I
no
"
knew
it."
And
so
saying,he
of
demanded
the
thief,
"
Who
are
you?"
And
she
And
he
And
she
And
he
your
former
said,
asked,
said,
rebuked
Lord
"
"
"
! I
Why
I
am
did
thought
Yakshini."
take
you
to
eat
her, saying,
sins you
have
been
"
away
this
him, O my
born
foolish
a
woman
child
"
!"
Lord
!
Yakshini, and
For
now
I Vj
|
xvi
THE
do
you
the
Five
But
and
said,
life
be
of the
Lord
long !
her
claspedto
is
than
more
shall
between
The
in the
an
And
Great
go.
future
the
Buddha,
Physician !
went
keep
to
with
away,
thy
may
her
babe
bosom.
story,
in
which
in
occurs
than
Kings,
of
time
the
be
may
is
judgment
of
Book
what
below
similar
the
century older
consider
the
! 0
her
upon
exalted
child
she
Solomon,
to
It is
^'
Hebrew
ascribed
"We
my
vow
let her
and
mother
"
JUDGE.
lie laid
And
Commandments,
the
The
WISE
which
Gotama.
connexion
the
two.
next
specimen
with
miraculous
of
world
is
powers
kind
that
tale about
perhaps
which
lifeless
has
oldest
the
been
things
dowed
en-
tale
yet published.
episodein
Sakka's
Presents.
DADHI-YAHANA
JATAKA.
(Fausboll,JN'o. 186.)
Once
in
upon
time,
Benares, four
devoted
themselves
was
of
brothers, Brahmans,
themselves
huts
Brahma-datta
when
at
to
an
equal
Himalaya mountains,
took
ascetic
life;
distances
in
up
their
that
and
the
residence
reigning
kingdom,
having
region
there.
of
built
the
xviii
DADHI-VAHAMI
So
he
him
gave
hermit,
and
JATAKA.
the
asked,
drum
E-everend
"
and
went
Sir, what
the
to
are
third
in
you
need
of?"
He
"I
was
want
for
him
gave
great river,and
to take
And
Sakka
made
third
his
enjoyed
Now
went
to
foot
Now
in
no
saw
took
of the
hold
into
by
the
he said to
its
his
So
as
; but
the
struck
and
the
he
into
magic
ocean.
seized
the
air, and
And
ing,
think-
descended, and
spot under
took
TJdumbara-tree.
an
before
gem
forsaken
When
live," he
to
land
fell
him, he
of
Kasi
parents, who
he
went
by
the
to
asleep
help
of
boar
asleep;
This
"
sailors.
a
pelled
ex-
fellow
plank
barked
em-
And
he
looking
was
and
been
seaport, and
the
he
had
said,
to
servant
while
the
reached
about
for
going softlyup,
he
gem.
magical
air !
its
And
island.
very
fruits,he
up
by
ship
second
away;
power.
of the
of the
man
wrecked
ship was
Then
midst
ought
us."
to
use
hatchet
tree.
home
in
that
by
rose
convenient
of the
from
is of
he
in the
certain
be
the
boar, straying in
magical
one
at the
of
now
his abode
the
elephants ran
wild
gem
island
"Here
And
time
mouth,
an
the
you."
to
when
become
it will
thenceforward
eldest hermit
wish
you
that
torrent,
give it
If
"
it will
over,
But
said,
his curds.
this in his
and
away.
drum,
that
at
village,saw
up
went
bowl
such
out
pour
side of
one
this
turn
kingdom,
and
milk-bowl,
anything, and
able
said,therefore,
milk."
sour
Sakka
jaundice,and
So, taking
himself,
"
he
power
Methinks
seat
straightway
on
the
this boar
rose
right
TJdumbara-tree,
must
have
become
PRESENTS.
SAKKA'S
he
how
That's
I
what
then
ought
he
So
broke
away
a
off the
woke
up,
The
about,
trembling,
seated
the
on
and
him,
boar
this
tree, and
and
his
dashing
gem.
plain enough
him,
eat
dropped
that
The
the
seeing
not
and
way
laughed.
tree
It's
this
and
"
twig
head.
to do ; I'll first of
get
can
of
power
living here
be
to
got
magic
the
sky-walker through
xix
his
on
ran
gem,
The
way.
man
head
it
died
saw
the
on
spot.
But
the
the
into
rose
summit
there
two
"
I must
full of
But
magic
the
this,and
longing
the
lettingit
and
head,
and
Then
the
bring
he
having
the
the
hermit,
thus
head
The
legends
penance.
too
and
become
So
of
gem
way
the
few
magic
the
drum
ofi",
hermit's
and
cut
gem.
there
the
so.
little way
it went,
him
ascetic,
air,^did
place,and
for
as
the
secret
stayed
aware
same
The
ofi" that
And
the
went
days.
power
;
and
to
And
of
cut
the
off
before.
in Indian
going through the air is usually considered
of
holiness
and
a
great
long-continued
proof,
hermit thought he would get a fine reputation cheaply.
of
power
to be
in the
in
showed
said, "Sir, do
! cut
!"
me
went
; and
hatchet.
he
and
stayed
hermit
of the
flythrough
brought
hatchet
the
hatchet."
hatchet
to
and
hermit, he
And
hatchet,
gem
head,
put
second
said,
"
and
gem,
your
to
the
hermitage ;
power
his
me
able
to be
go,
hermit's
off the
give
taking
man,
of
the
on
he.
it, and
passing along
saw
waited
magic
power
flesh, ate
eldest
take
you
of the
aware
he
the
days, and
three
or
of
his
was
range,
hut
the
he
as
Himalaya
at
became
hermit
And
air.
of the
descending
thus
descended, cooked
man
the
the
result, and
Then
to the
lie went
caused
head
Jm
he
Milk-bowl,
the
far from
Not
the
to
this
But
the
flew
away
; and
army,
the
sourness
your
up
than
river
and
to
and
no
fourfold
the
poured
the
me
brought
out
tude,
multi-
escape
Then
the
king's
the
king's
had
one
king
"
that
saw
and
said, "Bring
went,
he
arose,
able
not
the
scoundrel
directlyhe
it,were
time
even
goes
(The
on
how
through
1
to
be
the
midst
anointed
of
Lord
of
his
king, under
Milk), and
great
the
governed
righteousness.^
with
mango,
city in
the
himself
caused
story
wonderful
me
Benares
entered
kingdom
The
of
king
in battle array,
hatchet
of Dadhi-vahana
name
sent
drum,
weapon
and
And
mighty
the
side of his
out
in
the
threw
he
Then
stopped,and
air.
message,
catch
us
hatchet, he
the
And
that
Let
drawn
sinking down
letting go
"
him
was
his milk-bowl
to raise
And
and
give
or
it,
Drum,
the
to
for
gem
the
he
battle,
heard
one
around
king's army
and
the
do
he
beat
man
stood
!"
into
letter
magic
manner.
and
Benares
man
the
same
Hatchet,
up
city of
had
the
head,
off in the
cut
forth, saying,
sallied
head
exchanging
the
saw
"
sooner
army
; and
effect, "Either
kingdom
No
hermit, and
and
the
of
hand
by
be
to
Gem,
the
taking
third
milk-bowl
of the
power
to
JATAKA.
DADHI-VAHANI
XX
relate
to
the
the
how
sweetness
too-close
Compare Maha-bharata,
the
of
king planted
its fruit turned
proximity
xii. 1796.
of
bitter
SURVIVAL
how
pointed
out
that
evil
things.
But
it is
the
deserves
notice
those tales in
magical
the
or
; and
glorious.
in
render
There
the
to
result
is
find
this
the
they
use
would
tale
gain
for.
ask
in
its
in
the
god Sakka,
takes
for
tale the
they
could
the
present shape
has
irreverent
Jupiter of
granted, too,
1
of
how
others
a
the
that
FausboU.
not
pleasant
un-
perhaps
the
Buddhist
and
Drum,
fit
part of
the
sorrow,
anything they
chose
quoted, the
have
flavour
hist
Budddistinctively
which
it treats
pre- Buddhistic
the
No.
hero
291.
ruled
the
Hindus.
in
is
It
hermits.
little,save
we
the
more
latter
the
have
in
way
Wishing
is
It
the
the
wants
But, unlike
the
in
satirists
with
if
the
qualitiesmuch
to
put
were
Wishing
amusement.
Hatchet,
with
satisfythe
ground
common
to
to
of
among
away,
of innocent
endowed
are
faded
and
happy
to, and
akin
derful
Won-
the
or
possessors
ridicule.
beliefs
sources
curious
story, than
men
into
with
League Boots,
Collection,^where
turned
of
endowed
tragical story
Milk-bowl*
for
fortunate
which
known
example
Yanishing Hat,
very
that
into
story-tellers,
In
the
or
translated
Seven
the
good
corrupt
objects are
in which
Buddhist
Cup, however,
ancient
most
king's minister,
above
portion
their
is
the
communications
inanimate
Wishing Cup,
BELIEFS,
Bodisat, then
the
which
powers
Lamp,
Cup
the
as
OLD
OF
great
It
righteous-
xxii
RAJOVADA
ness
'
lived
this
and
happily
This
is
as
in
common
'
after
ever
last idea
JATAKA.
recurs
of
tlie
Jatakas,
love
modern
stronglyin
more
the
as
stories.
the
Birth
Story
called
Lesson
for
EAJOYADA
JATAKA.
(FausboU,
Once
upon
time,
his
had
chief
been
day
queen
for
He
sixteen
years
accomplished
ascended
in
the
after
with
grew
up
old,
went
in due
after
He
equity.
the
justice,there
these
as
in
and
'^
the
who
none
were
king's
This
is the
famed
in
was
well-known
Buddhist
and
Though
in the
town
legend
as
the
brought
tumult
the
of
without
thus
ministered
ad-
ministers
his
thus
being
with
he
Since
he
died
false
decided
with
cases.
And
ceased
litigation
judges
sat
all
day
in
in later times.
Literally
"
actions
court.
fear.^
justicealso
became
kingdom
judgments
gave
Lawsuits
the
Nalanda
law.
the
he
when
father
his
the
Prince
him
; and
course
ruled
and
when
Takkasila,^ and
to
And
justice,with
And
called
they
name,
partiality,hatred, ignorance, or
reigned
conception ceremony
safelyborn.
was
to
the
reigning in
was
returned
and
throne,
151.)
Brahma-datta
all arts.
righteousnessand
No.
Buddha
choosing
Brahma-datta.
was
when
performed, he
came
King^s.
without
forbidden
to
rest of the
agaiis^
LESSON
the court,
justice.
have
It
with
the future
; the
bustle has
into
coming
one
Hall
thought,
of
Justice
the
behoves
for
would
that
put
Hall
for
of
ment
judg-
Justice
will
therefore, now
to
if I find
that
and
away,
reigning
my
come
me,
faults ; and
to
me,
From
"
who
none
are
It
own
my
in
wrong
xxiii
any
the
ceased, and
closed.
be
to
examine
is
Buddha
righteousnessthere
have
without
this, that
to
came
leave
to
AVA^GS.
closed !
to be
Then
had
they
FOR
anything
practise only
virtue."
Thenceforth
faults
who
he
but
those
among
would
for
sought
tell him
some
him
around
of any
fault,but
he
his
tell him
to
one
found
heard
no
one
his
only
own
praise.
Then
he
"It
thought,
is from
fear
men
he
sought
palace.
And
at the
search
lived
outside
And
there
the
over
mounted
his
left
city
turned
by
the
Now
The
cardinal
up
sought
the
suburbs,
find
finding no
one
praise,he
determined
kingdom
through,
own
there, he
to
country places.
made
the
his
the
outside
city,in
the
too
things," and
lived
fault-finder
no
these
that
me
evil
not
who
people
hearing only
the
he
So
who
gates.^
four
fault, and
to
finding
those
among
those
among
of
chariot
in
and
heard
back
from
high
road
at that
very
only
the
of
his
the
the
own
he
charioteer,
his
searching
boundary,
the
found
virtue
boundary,
outermost
towards
time
And
ministers, and
his
taking only
disguise.
the
to
and
to
and
country
no
and
finder,
faulthe
so
returned
city.
king
of
the
four
Kosala, Mallika
''directions,"that
by
name,
is, the
four
also
was
fault-finder
virtue
that
So
Then
the
charioteer
way
But
he
Yet
make
room
"
the
And
Take
"
Then
about
about
out
he
had
what
three
hundred
army
and
the
about
the
extent
his
and
the
over
charioteer,
the
great
and
way,
! ''
thought,
Benares
What
is
to
now
himself,
to
then
is, and
old
he
got
out
of
the
the
king
ages
in, and
that
both
extent
of
way,
renown,
and
his
his
asked
Kosala
of
of both
his caste
was.
equal.
were
kingdom,
renown,
tribe
and
lords
of
and
that
in
the
countries
were
he
conclusion,
wealth, and
lived
leagues in
wealth
that
at
that
found
way,
elder."
found
he
he
be
younger
of
country
And
how
age
and
of
of
king
out
arrived
the
army,
the
consideration, he said
for the
inquired
his
family.
chariot
Kosala, the
of
king
is
too
of the
inquiry he
the
the
lord
the
king
our
the
I'll find
room
when
he
some
chariot
make
he
no
to
chariot, 0
this
of
of
that
way.
of
out
kingdom
chariot
After
a
on
thy
charioteer
that charioteer
But
the
over
then
say
low
was
said
king
sitteth
In
'*
for the
I know
and
to
Take
*'
in
own
the
replied,
lord
Mallika.
there
chariot
chariot
Benares,
king
done
where
the
Benares,
came
to face
way
Mallika
thy
this
other
the
They
of
Take
*'
In
of
Then
of
too
face
came
of the
out
get
king
said,
the
sitteth
two
his
no
!"
charioteer
kingdom
to
charioteer
of the
of the
these
found
of
heard
only
precipitous sides,
chariot
also
country places,he
in
and
righteousness;
himself, he
in
palace, but
And
with
for
space
fault
seeking
spot.
very
with
kingdom
some
the
in
cart-track
be
his
ruling
seeking for
when
**
JATAKA.
RAyOVADA
xxiv
and
and
and
kingdom
respect of
in which
RAJOVADA
XXVI
his charioteer
and
took
out
way
for the
But
the
saying,
''
horses, and
deeds,
of
Thus
and
and
he
exhorted
is it
made
Mallika
king,
did
ended
was
the
And
do/'
right to
life
his
they
chariot,and
when
so
their
And
Benares
thus
their chariot.
removed
of Benares
king
Benares,
to
alightedfrom
king
the
JATAKA.
he
returning
other
good
passed
away
to heaven.
And
and
Mallika
having
the
in vain
fault-finder,he
of
his life he
The
humour
earlier
realityon
way
in
false
cases
; the
should
of
itself
by
in which
law
put
it is
brought
tised
pracend
brand-new
questionof precedence
exaggeration
hint
that
end,
about
a
in
method
of
raised
all;
is the
the
in
cases
to
lawsuits;
the
the
mighty kings
lane
out
the
ness
clever-
of his
settlingthe
culties
diffi-
delicate
carried
which, logically
in
decide
only
two
getting
dry
depends
to
all
narrow
out, would
all
law
not
to
that
method
"
with
earnestness
even
in
first charioteer
"
for
the
at
so
The
an
courts,' but
the
at
and
suggestionthat
unattended,
the
city,and
own
of
the
meet,
deeds
instructive.
story;
the
his
Jataka
the
justly would
block
this
of
part
country through
to
good
heart;
to
to heaven.
in
is very
the
returned
other
went
mixture
his exhortation
searched
too
charity and
took
king
such
questionsbeing
amusing
side
of
the
LESSON
It
Jataka.
throws,
unrealityover
because
the
it is
humour
of
But
less also
in
earnest
he
really means
to
conquer
evil
by good
is the
goodness
is edification
itseK
is
Second
quite
Dhammapada
and
and
the
or
idea
an
religions;
Maha
would
that
be
has
opposite sentiment,
in
king
one
Maha
Maha
Sanskrit
of MaUika
of the
Bharata,
Bharata,
Writers
"
latest
v.
the
1518.
xii. 4052.
portions of
Another
See
Dr.
by
is in
means,
no
the
the
in
the
the
Epic, the
Hindu
great
Bible
same
in
later
of the
most
attributed
that
and
is
gives expression to
with
on
most
Bible
Buddhist
It
the
223, in the
ideals of virtue
called
further
found
that
of
lines
verse
It
been
It is true
the
as
ethics.
Hindus.^
the
lesson
two
also in the
which
Bharata,
The
of the
consistent
is found
and
only.
however, exclusivelyBuddhistic.
that
and
object
included,
all Buddhist
with
that
The
first four
The
the
the
greatness.
amusement
between
an
repartee.
right thing,
widely-read book
most
only
justiceis noble,
the
of
not
indeed
distinction
harmony
is
clever
of
story-teller
thoroughly
that
Buddhistic.
are
it is
unnoticed, only
of
the
measure
also,and
Moral
sacred
true
is
air
an
less humour
the
none
easily escape
the
none
throw,
inferred, because
be
absurdity and
naive
xxvii
to
it is
and
story ;
might
KINGS.
is meant
and
left to
which
aroma
FOR
our
of
the
is
poem
story
higher teaching
Maha
Bharata,
to
is
and
is very similar.
at iii. 13253
passage
from
Translations
Muii-'s "Metrical
356.
xxviii
OVERCOMING
of Buddhist
probably
the
Buddhist
received,
well
as
this
that
the
to
It
is to
best
lofty doctrine
regretted that
be
led
teaching
of
reKgious system
the
the
in
the
efficacyof
verse
is
only
one
rites
among
evidence
spiritof justice,and
the
of
between
the
of
faiths.
other
reformation
had
between
the
passed
little difference
was
to
After
the
two
There
the
draw
advocates
in
debasing
most
which
of
glow
there
the
contesta
in-
are
also
after
of
truth.
line
countrymen
the
Buddhist
probably
was
Hindu
and
this
; but
their
and
all,
less
doubt-
hard-and-fast
any
first
the
after
were
seeking
earnest
away,
kings
pugnant
re-
for
prevalence
Buddhist
between
Buddhism
was,
others
Buddhists
Indian
on
ceremonies
and
wide
an
own
of
many
of
means
uncompromising
privilegesof caste,
worst
belief
It
his
result.
Brahmans
poem,
unjust depreciation
an
which
and
was
no
admiration
just
into
of
by
writers
some
Gotama
highest product
among
of
of
by good
Hindu
the
tbat
Brahmans.^
their
by
away
find
we
evil
was
the
among
noble
the
wben
opposite,into
its
been
but
But
origin.
have
the
GOOD.
BY
principleof overcoming
as
it is clear
EVIL
story which
as
has
as
there
just
told.
been
A
^
Similar
will
passages
Pancha
etc., p. 197;
by Muir, p. 356
doctrine
is inculcated
and
by
in
also
be
Tantra,
St.
Confucius
found
i. 247
Matthew,
ism,
Lao
Tse, Douglas's Confucian(277) =iv. 72; in Stobaeus, quoted
in
v.
44-46
(Legge, Chinese
whereas
the
Classics,i. 152).
Mallika
XXIX
KALILAG
THE
Among
and
tlie other
here,
mention
moral-
comic
Birth
of
books
of
That
the
to
interestingto
more
that
have
of
many
the
been
Hindus.
it
as
the
stories
have
of
collections
no
from
the
this
fact
most
is
the
collections
form
been
means
the
Hindu
the
of
Buddhist
by
And
is these
Indian
kind
amongst
nearly preserved
most
of
apparent
have
the
us,
bulk
especial
the
partialitywas
is
tales
of
the
Buddhists
more
for
liking
form
Buddhists
such
deserves
their
this
literature
favourite
LITERATUEE.
which
one
tales which
Stories.
confined
is
that
"
DAMJSTAG
pointsof similaritybetween
there
Hindus,
that
AND
in
which
carried
to
is
the
the
West.
oldest
The
Books,'
Five
era
750
*Kalilag
title
The
Karatak
names
and
and
the
Syriac,
and
into
or
Pen-
is
tunately
unfor-
sixth
it formed
one
is, the
'
work
Ancient
or
into
a.d.,
in
like
much
that
Pentateuch
this
but
Pahlavi,
century
part of
Persian;
under
the
Arabic
under
and
title
the
Dimnah.'^
corruptions
Damanak, who take
are
'
form
Damnag,'
and
'Kalilah
extant
very
into
Tantra,
Hindu
of
extant
now
Pancha
earliest
book
about
thence,
of
its
translated
work
kind
longer
no
our
In
tamerone.'
of
to, the
referred
already
*
the
of
a
the
Indian
names
principalpart
in the
of
the
two
first of the
jackals,
fables.
KALILAG
THE
XXX
favourites
into
them
appended
I
It
refer
to
set
the
and
the
them
sible
imposin
out
to
fuller
the
mation,
infor-
of
summary
full
this
in
student
for
short
be
involved
Introduction
here
find
would
preface
must
only give
can
afterwards
soon
this
this
to
were
Europeans,
literary history
while
and
statement;
Tables
of
intricate
the
with
tongues.
limits
the
within
Arabs
the
as
great
we
Western
into
translated
of
and
and
contact
South
the
penetrated into
with
Arabs
the
among
gradually brought
detail
became
These
stories
AND
the
principalfacts.
It is curious
earliest
the
owe
we
pursuits
took
Prophet,
and
led
beliefs
them
the
to
attracted
in
free
It
was
most
Seth,
freer
by
about
European
and
kind
kind
legend
than
in
from
and
hear
made
language, viz.
into
that
the
their
usually
were
such
as
this
Jew,
would
need
named
Greek.
"
dogma.
travellers
we
sible
pos-
rally
natu-
Christian
and
the
perfectly
first translation
modern
of
religious
they
which
whom
mercantile
style,and
acquainted with,
a.d.,
was
literature
of literature
surprisedto
1080
of
Moslems,
of
to
followers
''amongst the
intercourse
Jews
their
comparative]nearness
easily become
be
the
was
Whilst
morality, amusing
also the
therefore
much
Christian
from
it
versions.
Christians
between
Oriental
that
notice
to
not
Symeon
into
Another
DAMNAG
Jew,
about
different
afterwards
The
and
it
venerable
Latin
second
into
five
1278.
Spanish,
versions
and
lations
trans-
Italian,
German,
version
the
"^sop
to the
times
have
and
version, another
into
evidently seemed
stories
in ancient
this
//
it is
"
Baldo,
times
the
striking
new
made
into
English.
title of
is very
Hebrew
these
'
turned
1263
Arabic
from
slightly
Dimnah
Capua,
between
the
of
and
of
the
and
John
as
from
Latin
Kalilah
'
Latin
time
same
were
French,
into
direct
fifth into
the
xxxi
translation
third,
the
made
these
of
version
about
was
and
Hebrew
At
made
1250,
recension
Hebrew
LITERATURE.
just
Old.''
quite in
traditional
as
been
collected
into
Joe
Miller.
Baldo
To
order
teller of
witty sayings
books
the
lator,
trans-
to
ascribe
similar
of
to
neither
stories
modern
more
ascribed
was
mentioned
just
the
once
sufficiently
.
consider
enlightened to
old
an
giving
his
new
its connexion
Is
so
the
book
with
it true,
then, that
Western
children
invented
long
though
not
ago
of the
a
"
the
spite
East
complete
to
please
?
so-called
hesitate
gain
at
from
and
to
Fables
^sop's
rivals, among
many
I think
answer,
being
name.
merely adaptations
are
to
of
for
worse
it would
advantage
well-known
popular still,in
people
sufficientlyscrupulous
nor
one,
instruct
to
can
the
give
from
the
an
question.
"
our
tales
like
childanswer,
ii
XXX
ORIGIN
himself
^sop
literature,and
Thus
Plato
his
tales
and
his, which
in
^sop
the
form
another.^
In
the
on
historians
century
and
vagueness
certain
that
he
if he
left
Notwithstanding this,
named
other
numerous
of
called
at
Phaedo,
p.
Milan
61.
not
century,
of
collection
printed
'
works, did
fourteenth
the
and
Planudes,
at
Comp.
to
^sop's
the
end
but
and
monk
it may
it is
the
of
quite
write
Fables.
the
Bentley, Dissertation
tinople,
Constan-
author
hesitate,in
of
altogether.
lost.
irretrievably
learned
date
inconsistencyof
works,
been
of
modern
existence
written
no
the
some
to
accordance
This
his
of
fable
traditions, have
admitted
denied
pied
occu-
refers
fix
;'^but
B.C.
fables.
or
times
the
be
in
quotes
sixth
critics, relying
four
one
references, classical
these
with
of
Lucian
stories
classical
(literally
myths)
quotes in
Aristotle
in
imprisonment
stories
Aristophanes
of
his
in
the
by turning
verse
mentioned
tlie teller
as
Socrates
that
into
-^sop
always
FABLES.
times
is several
says
himself
^SOP'S
OF
also
the
work
first half
which
This
the
he
first
was
fifteenth
on
of
century
Fables
of
-^sop,
p. 136.
Vespse, 566, 1259, 1401, and foil. ; and Aves, 651 and foil.
de part, anim., iii. 2 ; Lucian
Nigr., 32.
*
him
Herodotus
(ii.134) makes
contemporary with King Amasis of Egypt,
the beginning of whose
(Sept. Sap.
reign is placed in 569 b.c. ; Plutarch
with
is reputed to have
him
Solon, who
Conv., 152) makes
contemporary
been
bom
in 638 b.c
Diogenes Laertius (i.72) says that he flourished
; and
the fifty-second
about
B.c.
Compare Clinton^ Fast.
Olympiad, i.e. 572-569
2
Hell.
Arist.
i. 237
(under the
year
b.c.
572) and
i. 239
(underb.c.
534).
xxxiv
ORIGIN
It
is
Latin
But
the
the
f reedman
the
in
have
been
shall
and
those
other
lastly,
been
reached
some
the
back
found
Buddhist
of
first edited
was
'
of the
of
stories
have
his
in
die
JEsop.
'
Essai
also
KaHlah
besides
of
Zusammenhang
de
and
rinde
Griechischen
Fabeln,'
1862.
And
those
the
which
Arabs,
Planudes
traced
back
had
and
to
also.
ini Mittelalter,
'
and
les Fables
sur
'
Griechischen,'
Babrius
en
Europe,' Paris, 1838 ; Professor
Tantra, Leipzig, 1859 ; Professor Max
Review, July, 1870 ; Professor
Fables,' Contemporary
mit
as
of
Introd.
Fabeln
of
sources.
been
Fabel
stories
rived
possibly de-
were
channels
1596;
Greek,
Further,
fables
the
time
these
in his edition
in his
of
many
of
tales, had
in
Jatakas,
Pafica
337
end
easily
of Planudes
Buddhist
the
und
indischer
of
versions
this source.^
to
before
by PithoUy
Comp. Oesterley,
2
By Silvestre de Sacy,
Zoiseleur
Deslongchamps,
have
Indian
coming through
as
Phaedrus
till the
that
seen
and
from
through
sources
calls
that
on
therefore
Planudes,
authors
his
the
to Planudes.
MSS.
time
some
in
mentioned
of
work
based
other
Spanish
Europe long
more
It
before
versions
is
may
have
we
presently show,
by
known
rare
Stories, and
and
title of his
which
very
fables
Planudes.
clearlytraced
Phaedrus,
have
of
Europe
Latin, Hebrew,
in
hand,
Birth
appeared
the
century,^and
other
Buddhist
in
^sopean
Augustus, were
only
notice
the
FABLES,
the
Phsedrus,
existed
sixteenth
On
of
of
work
escaped
that
possible,also,
Babrius,
^SOP'S
himself
of
OF
sur
Weber,
Indische
les rapports
'Ueber
Keller
,
entre
die
'
Ueber
den
Studien, iii.
apologues
les
Geschichte
der
ORIGIN
is
"What
^sop's
them
really ^sopean
first
of
formed
them
to
of
It
of
stories
have
home,
and
spoken
collection
number
large
was
back, in various
ways,
that
whole
in
almost
one
the
of
bid
few
of
in
the
mention,
so-called
length
been
fair
to
be
For
not
them
that
popular
has
in
even
of
of
the
this
muchlated
trans-
languages
many
but
India,^
from
original
Englishman
an
several
their
to
to
those
indirectly
restored
continent
great
fitting close
borrowed
only
into
as
sop's Fables,
Planudes
which
at
another,
or
way
the
form.
altered
of
none
sources.
history
India
and
derived,
probably
perhaps worthy
is
his
book
Jataka
are
traced
already
the
that
Ages;
that
"
the
to
respect
this
to
all ; that
at
xxxv
with
then,
amounts
Middle
the
been
Indian
from
of
in
have
them
the
fables,
Buddhist
our
FABLES.
present known,
at
so-called
are
^SOP'S
OF
Narayan
.
Balkrishna
Grodpole, B.A.,
Government
published
of the
and
/.
English
of the
old
The
Oriental
Gilchrist,
other
edition
second
common
compilation
'
School
High
Ancient
Fables
of his
version
of
the
Masters
translation
of
into
successful
the
Constantinople
in
the
Eoman
the
lately
Sanskrit
spurious
or
Polyglot Translations
into
English Language
Fabulist,
the
of
has
Ahmadnagar,
at
monk
from
of
one
of
^sop's
Hindustani,
Character,'
\/
XXXVl
THE
BAELAAM
AND
the two
his
hundred
successors
But
author.
and
historyof
details
In the
Xalilah
whatever
that
completeanswer
justpointedout
contains
at whose
and
court
is
mentioned
written
was
into
the author
as
in defence
Barlaam
reader
the
under
and
will be
Buddha
an
became
the
another name,
and
Indian
the
book
the learned
of St. John
name
faith.
princewho
hermit.
theological
Among
and
This
taken
these
Joasaph,'
converted
was
Joasaph is merely
the word
that
to learn,is
surprised
;
was
Arabic
in Grreek of many
not, the
Bagdad
called 'Barlaam
romance
religious
strange
of the orthodox
givingthe historyof
by
of
"
still.
striking
more
Khalif
be
amongst its
Damascus,
I mistake
and
original
may
hidden
unexpectedand
more
works
Book
Jataka
its
to
at least most
are
yet, if
Christian,
high in officeat
of
of
And
back
of
one
fables of Planudes
one
thirty-
eighthcenturythe
I have
Jews
and
the last
each
traced
the
Almansur
which
been
"
fact
with
question
can
instructive.
most
LITERATUEE.
shall have
the discoveries
to tlie
completeanswer
started
digression
JOSAPHAT
the
history,
from
the
the life
Buddha
Joasaph,or Josaphat,
being
BARLAAM
Birth
so
Stories.^
Now
contains
have
been
This
traced
"Western
other
and
Dutch.
and
how
it
Now
recite
of
dialect
was
at
has
used
in
the
(in the
also
was
It
so-called
Joasaph
is in Arabic
between
the
written
Arabic
letters
these
the
as
in
into
Latin,
read,
was
of
taste
early
in
their
of the
the
Islands
Christians
among
part of
the
1204
as
published
custom
Canon
it
widely
Philippine
sacred
most
in
English, Swedish,
been
even
ancient
very
exists
translated
the
translated
pleased
tone
of which
published
was
how
show
and
Icelandic,
Spanish
will
It
Ages.
service
Dimnah,
its moral
much
Middle
to
This
also
very
languages.
European
duction
intro-
romance
religiousromance
and
the
source.^
French,
into
Kalilah
Buddhist
stories,most
same
became
language,
first
the
St. John's
and
to the
back
the
book,
fables
title of the
forms
Buddha
and
Book,
of
number
life of the
Jataka
our
in
constantly repeated
Buddha
to
xxxvii
Bodisat, that
tlie word
simply a corruptionof
future
JOSAPHAT,
AND
sacred
most
Mass, immediately
also
Yudasatf
and
; and
this,througlia
sion
confu-
'
'
work
of St. John
of
complete analysisof
it and
the
the Greek
Buddhist
Damascus.
St. John's
lives
of
work
hope,
;
Gotama,
Buddhist
in
future
volume,
to
publish a
between
pointing
wherever
giving parallelpassages
ideas,but also Buddhist
expressions.
out
and
the
resemblances
xxxviii
MEANING
before
tlie consecration
saints
and
Diptycbs,
for
and
Christendom
whom
and
chapels
For
in
their
the
as
himself.
Pope
the
the
merely
it
on,
began
Tope^Benedict
lists
be
XIV.
'
Curs.
Decret.
TJrban
VIII.
(1669).
i. cap. 46;
Compl. iv. 710.
Greg., Lib.
whose
chosen
be
or
De
as
altars
and
of
be
For
and
more
Dei
to
as
the
various
commemorated
supply
to
Pope
canonization,
Diptychs
to
Diptychs.
Eegnier^
names
concerned,^
so
'De
local ecclesiastics
decretal
of
different
servonim
the
to
were
considered
in
the
Canon,'
inserting such
power
composed
canonisatione,'lib.
Theol.
the
the
were
be
to
revere,
images
1170
about
Catholics
local
to
of
lists of persons
'Canon,'
to
fessors
con-
among
the
may
honour
The
said
now
in
who
custom
From
martyrologies,or
in
the
Roman
throughout
enrolled
permitted
was
confined
III.
lists, called
up.^
*Diptychs,' but
Alexander
far
it
are
Catholic
whose
celebrity
catalogues.
mentioned
of every
set
continue
to
local
local
become
invoked,
be
time
long
have
in
may
all such
saints
be
may
of
in
honoured
so
duty
saints, and
patron
in
Christian
intercession
of deceased
names
men
purpose
is,they
it is the
the
universally honoured
martyrs
of
number
this
names
canonized^ that
Host)
Eeligious
appeared
and
CANONIZATION.
of the
martyrs.
inserted
were
OF
the
as
more
place
time
of
went
improper
beatificatione et beatorum
ecclesia
Chiisti,'in Migne's
MARTYROLOGY.
AUTHORIZED
insert
to
prayers
new
and
Diptychs
the
though
holy
the
number
of
such
confusion,
of
the
and
in
to
throw
authorized
drawn
Cardinal
the
"Western
the
only
who,
having
then
acknowledged by
Rites
to
Among
be
been
saints
such,
under
included
are
of
India,
and
unable,
Petrus
Pius
p.
177
IX.,
or
of
when
in
de
the
p. 803
already
of
the
Saints
borders
of
of the
of
lead
to
power
Fifth
throughout
included
are
but
the
much
Church
27th
were
of
of
and
of
Christ.
November,
Josaphat,
wonderful
described."^
first
canonized,
to
investigation,
was
Bishop
bearing the
Cologne edition
all those
College
Persia, whose
were
not
elsewhere,
Barlaam
has
1873,
the
increasing
the
used
and
of the
date
they
of
exclusive
Rome,
Catholic
Natalibus, who
edition
work
at
holy
spite of
be
to
Pope
the
the
'
Prime
'
to
Sixtus
canonized
of Damascus
John
Where
been
the
on
Saint
acts
The
"
that
canonized
first
the
the
on
Baronius,
In
Canon,
particular Martyrologium,
Church.
saints
when
canonize. Pope
to
(1585-1590)
by
doubt
the
the
threatened
Martyrologies
Popes
up
And
the
Martyr-
still used
was
them.
the
in
called
service
Church
known,
in
inserted
'canonized'
term
mentioned
men
the
the
well
names
longer
no
in
repeated
are
The
of
part
being
names
disuse.
last
at
sacred
so
old
fell into
ologies were
but
in
names
xxxix
of 1610.
official
of
have
tain.
ascer-
Equilium,
approval of Pope
JiaiaMStfigBiiTtTtTTBi^
iMiiWi
xl
THE
tlie modern
Jesolo,near
BUDDHA
Venice,from
Martyrologycalled
it, among
the
Josaphat,giving also
from
It is from
authorized
short
Barlaam
saints,
I have
able to
Church
In
older than
the
that
Greek
the
name
of India.'
of the
recognizedas
is
history
I
and
there
added
do
is
not
no
know
doubt
that
Some
1
2
Cat.
of the
more
Western
in
Abener, king
I have
be
of
No
quoted;
rests.
East, and
of the
fore
there-
not
Church.
Greek
questionshould
in
But
probably
Syria,that
sought.^
numerous
writers
cliii.
p.
160
of the
of
ancient church
learned
far
August 26,
authorityit
it is in the
of the
the
what
so
simplestatement
on
names
occur
the
find,under
in
the
Natalibus.
de
of
not
mentioned, and is
saint
to the
the records
among
of Petrus
is not
the
over
of
holy losaph,son
Barlaam
derived
them
ascertain,
they do
saints
in
and
Josaphat. But,
and
Church, however, we
*
and
of Damascus.^
of St. John
manual
corresponding
the
of
account
lists of
or
martyrologies
any
'
Barlaam
both
in use, took
Martyrologynow
been
1400, wrote
to
Baronius,the compilerof
that
of these two
as
1370
inserts
translation
this work
A THAT
CatalogusSanctorum
lie
saints,*
JOS
ST.
AS
of
the Greek
vlov
3
For
the information
father,the
Rev.
to
attempted
T. W.
indebted to my
in the last three pages I am
chiefly
whose generous aid I should not have
Davids,without
xlii
MIGRATION
similar
remark
included
in
applies also
Arabian
the
versions
charming
of
Fables
the
versions
Benfey
and
ideas
of
others
drawn
from
and
have
traced
them,
instance, the
in
The
Merchant
which
in
in his
head,2
*As
similar
Like
it has
Slavonic
race
through
translations
have
penetrated in
the
of
And
Europe.^
in
included
been
the
the
brought
Arabs
of
See
Benfey, Pantscha
ii. scene
Mr.
See
1.
Buddhist
for
the
Indian
Damnag
the
who
East
tales, not
literature, have
of
opposite comer
the
of
sources,
Huns,
into
Khan
other
current
peoples
Tantra,
vol.
Europe, by
i.,Introduction,j5"mm.
Professor
or
In
Spain.*
Act
givesthe
and
tales
that
wears
tales.
numerous
Genghis
finallyyet
toad
Buddhist
from
flesh
of
precious jewel
venomous
the
by
of
or
Thus,
pound
the
the
derived
made
stories,
same
the
shown
and
been
into
traced
from
Kalilag
has
the
been
time
and
It'
Hungarians
the
Professor
later writers.
other
Yenice,' and
derived
are
way
the
among
You
the
to
and
Dimnah;
caskets
of
indebtedness
to
many
three
mired,
deservedly ad-
so
are
his
Kalilah
Fontaine, whose
La
Mghts.^
Tales
well-known
other
to
openly acknowledges
French
TALES,
BUDDHIST
OF
Buddhist
version
Tantra, i. 213-220,
'
Folklore
of
China,*
of it.
Benfey'sIntroduction to Pafica Tantra, "" 36, 39, 71, 92, 166, 186.
further
of Tibetan
s forthcoming translation
stories will throw
Ralston'
obscure
subiect.
There
is
should
be
only
Solomon
point
Story
which
FABLES.
also
in
explained?
As
regards the
India
to
they
the
third
East
fro between
the
adjoining parts
popular
the
among
remained
Greeks
region
that
and
Buddhist,
then
the
and
and
which
in
for
time.
long
the
kings takes,
in
Stories,the
place occupied by
the
Pali
in that
remains
text,
district.
still
with
1
The
And
the
among
Birth
Sumedha's
Stories.^
has
Birth
Kasi
the
tales
is
number
is also
(seebelow,
self-abnegation
William
the
of
of
large
It
very
Graeco-Bactrian
innumerable
in
legend.
on
in
laid
Buddhist
are
pp.
discovered
Mr.
Jelolabad
near
Simpson
bas-reliefs representing
the principalincident in the
; and
already
were
country
of
the
were
Indeed, the
the
the
scene
existingthere,
the
legendof
that
so
"
India, which
ISTorthern versions
the
in
Afghanistan,where
of
seat
constant
dominions
Stories
Buddhists
became
all
of
We
still more
was
Greek
the
Birth
the
there, but
back.
them
can
ander
Alex-
with
tales
Christ, there
century before
Fables
Indian
fourth, and
of the
these
Phaedrus, it
the
brought
and
are
travelled
who
have
end
the
at
Babrius
How
and
taken
have
may
that
travellingto
the
Greeks
the
equally well
may
only know
in
of Babrius
cases
that
said
be
only
be
of
Judgment
history of
throws
words
specimens
as
in
Phaedrus.
later
few
the
to
also
found
are
the
light,to
whicli
on
similar
which
similarities,
on
no
xliii
purposely chosen
have
is found
which
one
Birth
two
other
one
said.
Buddhist
one
BUDDHIST
AND
GREEK
this
nected
con-
very
11-13) is
the spot
laid
two
XllV
district,and
that
the
originalof
by
its Arabian
It
is
were
only
far
be
tlie immediate
under
current
heard
the
Buddhist
Greek
and
the
compared,
from
which
more
than
when
between
it
of the
the
them
The
were
identical
with
merely
minds
that
; and
be
historical
two
judgments
isolation; and
may
all
are
judgment
same
Birth
idea
would
thus
connexion.
stands,
the
have
as
far
the
may
have
enable
may
different.
or
should
Phsedrus
suppose
tw;o different
to
similarityof
in
know,
so
curious
but
same
idea.
At
the
Jews
when
told, or
fully
been
necessityto postulate
as
similarities
the
Babrius
the
not
Babylon they
doubtful
is somewhat
no
Now
story is
hit upon
is very
occurred
be
originals
Whether
Story,we
had
present
conclusion.
in
fable
one
so
evidence
the
stories
definite
more
at
shall have
the
not
But
can
published, and
of
they
adapted.
said
classical stories
stories
own.
being
were
by Bidpai.
internal
the
present
contents
there
stories
said
was
that
told their
versions
at
and
that
me
Buddhist
the
but
versions
Solomon's
Greeks
Alexander,
similar
of
number
Buddhist
to
only
any
writers
the
can
reach
there
written
Buddhist
and
of
case
been
ones,
Greek
the
investigated,
to
to have
the
seems
Jatakas
criticism
Dimnah'
among
this
the
and
smaller
also
as
^Kalilah
translators
possible that
is in favour
If
the
of
successor
heard,
the
the
complete
that
the
were
story.
two
same
in
STORY
Had
we
later than
with
the
Exile,
we
; that
some
story there
the
judgment
the
and
be
remembered
earlier
earlier
other
find
to
of
story
in
current
Chinese
most
Sanskrit
the Pali
hope
they
countries
his
the
we
Exile;
in
traditions
people, and
tion
ques-
current
probably
probably
original;
so
of
version
derived
and
much
Hebrew
it
further
is confirmed
in
its
from
holds
evidence
by
the
out
of
occurrence
details
is very
those
hope
decisive
of
no
of
basis
that
character.
Buddhist
Northern
it affords
us
which
judgment,
from
Dr.
Now
given
this version
the
may
especiallyin
China,''has
details
the
Persia.
on
we
story-books
more
similar
tales that
yet
and
though
in
Buddhist
bordering
of
there,
fact
the
the
India,
it
told
of
in
^Folklore
Buddhist
and
of
North
argument,
discover
hand,
preserved
the
in
differs
and
Jewish
But
chronicle
on
thus
usually assigned
during
the
part
evidence
some
as
Buddhist
Dennys,
most
the
among
the
on
the
the
it had
king.
is
was
documents.
expect
for
for
that
heard
ascribed
had
that
that
died
who
they
great wisdom
and
which
Kings,
it should
that
whose
them
Jeremiah,
If,
is
of
unquestionably
repeating it
history of
their
xlv
book
suppose
one
of
much
the
might
time
based
in
story
among
Book
the
was
on
in
JUDGE.
WISE
King Solomon,
to
included
find it in
to
this
tradition
common
been
THE
met
the
OF
similar
we
late,
both
itself
may
This
tale in
xlvi
STORY
the
Gesta
Barlaam
in
the
love
of
his
mother
father.
The
could
all
their
from
be
other
expected
this
tale
from
the
Jews.
therefore
have
p. 167
1879
word
country),
of the
by
p. 477.
2
This
means
the
xlv. p. 80 of Swan
No.
'
by
S.
critical edition
J.
H.
Gest, now
'
; but
as
the
most
of the
in
have
wandered
which
India
in
added
stories
India.
said
The
have
to
are
coasting-vessels
the
and
Ophir
port (and
must
if
more
so,
Indus, afterwards
valuable
worthy
are
the
to
entrepot, further
title is
speltJest, acquiredits
Like
way
Latin
They
borrowed
and
has
inquiry.
peacocks
of
an
or
to
Indian
an
'
discovered, may
from
names
mouth
Herrtage, who
adaptation of
Deeds
Indian
to
son
Eomans
was
this
Solomon's
either
been
certainlyat
Buddhist
thence
and
the
Bible.
one
or
record.
probably
was
apes
the
another
out
true
encouraging.
our
this
supposed
Ophir
corruptions of
merely
it from
Buddhists,
of the
brought
almost
of
land
of
is
is not
of
is
sacred
light on
some
the
to
love
Gests
It
story
history,when
possibly be
Jews
that
the
the
taken
its
and
throw
may
names
been
the
perhaps point
The
Hebrew
of
tales, however,
to
should
in
quotes
largelyindebted
difference
very
have
which,
sources.^
but
son,
twisted
so
somewhere;
her
compilers
therefore
not
Buddhist
that
have
not
work
is otherwise
judgment
to
But
orthodox
dared
of the
basis
a
mediaeval
to
way
JUDGE.
WISE
Josaphat,and
indirect
that
THE
Homanorum,
and
an
OF
of
present meaning.
less
xlii.
; No.
Societyin
historical
notice.
or
west,
It
note
of
at
course
humorous,
the
STORY
Indian
for
for
even
and
it
the
time
him
the
the
when
the
is much
at
that
the
is every
of
commercial
from
West
Mesopotamia.
not
continued
ivory, jade,
the
for
an
of
after
and
West;
Assyrian
this
ancient
Psalm
and
or
time
of
it
time,
Hebrew
overland
xiv. 9 ; Isaiah
still
gems
would
be
scholar
in
route
xiii. 12
Job
the
Indian
an
to
other
xxii.
There
great
and
East
and
of
Palmyra
by
gold
sea
of
found
their
the
way
task
evidence
ways.
24, xxviii.
was
Ophir,^
interesting
trace
It
captivity,
intercourse
it
that
the
way
most
tale.
told
was
by
the
the
our
between
times
must,
overland.
there
Solomon's
Eastern
of
of
the
was
Ophir
conclude
or
was
after
intercourse
been
heard
Though
till
of
Jews
that
sailors;
judgment
migration
intercourse
early
very
and
to
believe
impossible
Any
have
communication
to
reason
the
before
and
way
the
unprecedented
the
safely
may
of
likely,if
all,
continual
we
means
more
story
and
account
Hebrews
people
language,
the
Phoenician
the
the
of
been
Kings.
and
of
have
of
of
xlvii
its
of
by
Book
difference
the
not
was
is
sea
account
servants
extent
meagre
gist
aid
the
renewed
not
his
from
very
the
without
in
between
JUDGE.
character; it would
was
recorded
WISE
expedition by
hazardous
and
But
trade.
Solomon's
of
THE
OF
16.
xlviii
SUMMARY.
To
sum
what
up
the
between
Book
"West
the
in
In
1.
Birth
Great,
and
isolated
there
perhaps
Buddhist
2.
in
allusions
and
Phsedrus.
in
to
the
counterparts
other
and
Alexander
by
legendary ^sop,
like
of
some
time
to
tales
found
in
Jews
into
Greek,
these
versions
languages
made
of
the
Babrius
of
the
the
of
Buddhist
Hebrew,
afterwards
tales to
About
book
origin.
of
Latin.
in
the
latter
work
be
time
containing
Translations
all
first
can
translated
was
appeared
Babrius
Europe
the
Persian
and
of
time
found
Greece,
Buddhist
the
to
Indian
pMce.
Arabic
into
translation
of
probably
of
in
current
poeticalversions
are
taken
have
of tales also
number
became
the
migration
no
In
time
They
the
From
Crusade
was
India
stories
to
collection
preserved
are
4.
references
are
also
of
invasion
the
Buddhist
proved
Greek
passages
Alexander's
and
3.
of
in
us
ones.
After
the
their
to
nexion
con-
"
tales, preserved
Stories, and
tlie
on
few
said
be
present
Indian
Buddhist
of
at
can
the
by
of
principal
Europe.
eleventh
into
Latin
twelfth
or
of
the
century
legend
of
translation
Barlaam
and
SUMMARY
famous
OF
of
story-teller
PART
I.
ancient
the
Greeks
has
become
"
the
the
nations
Fables,
and
tales
cousins
of
as
first
in
Europe
continual
invented
the
feast
to
distant
please
East.
as
for
literature,
under
and,
down,
handed
has
household
the
property,
common
our
and
the
first
moral
children
to
of
name
instruct
of
all
^sop's
lesson-book
in
the
our
West,
far-off
PAET
ON
THE
HISTOEY
II.
STOEIES
BIRTH
THE
OF
IN
INDIA.
In
the
previous
attempted
Western
the
tales
of
history
remains
the
be
with
is
Birth
Stories,
and
to
but
accessible
in
this
complete
the
of
degree
further
in
Much
Europe.
and
interesting
already
can
and
certainty,
public
the
the
trace
have
will
research
explain
to
to
results
general
considerable
which
in
literature
have
certain
between
resemblances,
done
in
resemblances
Story
Introduction
this
Buddhist
Birth
literature
made
the
history;
stated
the
out
those
to
yet
instructive
the
and
of
reason
be
point
to
of
part
to
libraries
be
of
Europe.
For
and
that
the
of
one
authorities
of
history
in
India
stories
it
contains,
the
may
for
say
it
further
has
still
research
Jataka
the
so
to
are
little
be
Book
has
been
written;
only
to
itself,
be
done,
and
found
the
in
Hi
BIRTH
manuscripts very
for
the
and
in
rare
most
follows
what
IN
STORIES
PARTS
OTHER
and
Europe,
little known.
but
part
necessarily therefore
is
guages
lan-
in
written
of
Mucli
incomplete
very
provisional.
In
portions of
some
than
the
there
are
as
to
know,
no
On
for
These
taken
of
"
story which
Stories
Maha
Pali
and
have
Tittira
not
in
the
(FausboU,
the
covered.^
dis-
and, except
passages,
Jataka
Kantha
yet
as
been
the
forms
similar
already
character
is, no
that
in
Pitakas
the
Sudassana,
the
included
or
have
isolated
in
is in both
in
Scriptures
also
of
hope
to
reason
identical
in
Mani
far
so
either
traced
been
what
some-
But,
ones.
tales
the
Birth
that
character
Buddhist
the
fragments
occur
of
every
few
is
found
King
Jatakas,
become
of
Buddhism,
than
Collection.
of
portions
the
has
these
hand, there
will be
in
story
Buddhist
Buddhist
the
studied, several
the
of the
number
Book
even
legends
of
one
older
considerable
Jataka
few
other
the
the
in
or
and
myths
similar
Europe
in
found
older
probably
and
Yedas,
literature,later
Brahmanical
the
Chinese
story is
No.
versions
Jataka
yet
as
253)
of
is
the
Yinaya
Pitaka
(Oldenberg,p. xlvi);
the
'
OF
identified
with
of
Pitakas
which
The
of
in
had
Goodness,
included
Jataka
and
when,
the
Ten
Great
Renunciation,
in
In
which
he
could
the
moral
in
growth
and
labours,
not
generations;
so
of
making
lesser
Perfections
rosity,
(Gene-
series
To
whole
ten
of
of
each
be
this
of the
Buddha
See
on
this
quotations from
belief
the
the
of,
that
is the
life
performed
of
successive
many
characters
one
true
result
for
of
only,
and
but
the
all
the
do
not
are
the
through
long
two
of
these
work
is
devoted, giving in
previous births
had
below,
Ten
Perfections
in which
the
practised Generosity
respectively. The
view,
power
of
Buddha.
lives. ^
first
of
Equanimity),
acquired during,
deeds
many
the
chapter
examples
like
actions
consecutive
future
or
of
result
last
and
Firmness,
become
but
and
qualificationsnecessary
cannot
the
births,
modern
only,
one
the
the
upon
the
intellectual
Buddha,
mortals,
depend
of
in
stories,all
Wisdom,
have
not
with
striking analogy
posed
sup-
what
his
Cariya-pitaka
is
show
acquired
real
of
Collection.
work
to
other
book
one
our
this
constructed
Gotama
But
Hii
or
one
entirely of
found
are
in
births.
consists
title
it is
PITAKAS.
PALI
tlie Buddha
previous
Pali
THE
third
pp.
Cariya Pitaka.
the
verses
verse
Bodisat
and
54-58, where
ness
Good-
fifteen
259-269
are
L^
liv
BIRTH
of
examples
eight
the
of
the
And,
of
write
the
that
work
Perfections, but
four.^
Now
Mala,
as
several
MSS.
the
died
is
in
of
Ten
the
attempt
comprised
in
the
of
It
the
will
Jataka
are
consisting
of
and
verse,
in
would
be
from
find
in
titles of
and
Ten
there
conclusions
Pitaka
Cariya
called
prose
reader
the
only thirty-
London,
any
view
of
which
Perfections.^
curious
comparative
each
of
mixed
draw
to
the
in
have
Asvagosha began
work
in
to
Perfections.
versified
but
and
Stories
coincidences, but
a
had
been
Buddhists
for
Sanskrit
Paris
thirty-fiveBirth
below
he
if
as
had
Ten
teacher
unpublished,
yet
to
when
the
Northern
Births
ten
much
very
author
of
celebrated
there
illustration
looks
each
tlie other
acquired
unknown
for
giving
PARTS
lie
It
the
Stories
OTHER
whicli
curiously enough,
tradition
to
in
Perfections.
Birth
ten
IN
tlie lives
originalplan
give
STORIES
in
mature
prethese
Table
the
Jiitakas
the
Jataka
Mal5.3
is
There
constantly
Taranatha's
eighteenth
2
See
Lton
work
the
in
the
Jataka
Pali
theory.
Pitakas
The
history of
all the
Buddhas,
life of
Bodisat
in the
Geschichte
century, translated
FausbblVs
given,and
"*
is
to
also of the
account
refers
which
VAijSA,
another
yet
des
into
the
Buddhismus
German
Table, below.
Buddha-
gives
character
'
(a Tibetan
by Schiefner),
p.
work
of
an
he
tlie
92.
'Five
which
one
Jataka
is
OF
filled
It is
previous Buddhas.
of the
and
Introduction
Pali
of
most
the
to
in
verses
first
the
are
quotationsfrom
From
we
thus
four
of
source
Birth
the
isolated
other
to
the
be
out
of
it would
of the
discussion
age
in
the
very
of
the
text
p. xxxviii
almost
but
the
are
See
of
the
last three
also
be
Buddhas
in
referred
list of these
we
thus
can
upon
any
the
date
taken
all
the
to
so
Birth
no
Jataka
in
other
these
Story.
to
the
Oldenberg
his
edition
at
present
our
to
as
Stories, which
so-called
Birth
of those
highly probable
those
and
summarized
sufficient for
Buddhas
have
as
and
to
be
lengthy
as
Dr.
by
prefixed
Yagga,
portion
pro-
literature
to
reached
work, will be
found
what
state
to
Book
question as
Maha
the
that
the
here
enter
Yinaya
certain, that
only
not
are
of
Perfections, and
Buddhist
introduction
able
twenty-four
first
provisional conclusions
and
It may
purposes.
be
The
Sutta
of the
to
difficult
twenty-
the
Jataka
the
earlier Pali
records.
earlier
in
place
vagsa.
besides
impossible yet
stories
back
the
the
mentioned.
have
it is
of the
traced
ones
this
Beyond
of
of
Buddha-
the
the
to
based,
fiftypages
previous Buddhas,^
illustration
thirty-four in
is
authority for
have
Stories,corresponding
twenty-seven
great part
Book
Jataka
our
present translation
this
that
work
that
on
the
twenty-four of
of
of each
tlie lifetime
during
Iv
PITAKAS.
PALI
THE
Book
parts
it will be
seen
itself,
of
that
the
for
Ivi
THE
Pali
Pitakas,
COUNCIL
least
at
are
OF
VESA
older
LI.
ttian
the
Council
of
YesSli.i
The
after
Council
of Yesali
Gotama's
death,
of
members
the
is uncertain
death
length of
the
'
we
can
the
the bounds
of Yesali
for
of
Buddhism
history of
of
history
advocated
the
that
at
In
view.
the
as
relaxation
of
the
only possess
This
from
will hold
to
should
turn
out
Three
Pali
Pitakas.
only parables,would
than
That
the
seem
of the
very ancient
to the fact that they are
Compare
form.
The
what
other
they
cases
above
(such
older, not
in
to the
at
as
and
in the
'"Ancient
in
stricter
present
party (or.
Cariya
Pitaka
the
stories
fact
Birth
are
still
that
i) may
ideas, but
Coins
in the
alreadybecome
the
; and
locatives
in
matter
verses
side
contained
have
quoted
the
Order
at
the
books
the
One
the
we
and
contain
this conclusion
as
the
stricter
other
for
is for
adopted
the
length in my
Orientalia,'vol. i.
questionis discussed
of Ceylon'
to
forms
is said below
in 'Numismata
of
Council
Mendicants
Nice
of
Buddhavaijsa
the
stories
to lead
rules
of the
most
preservedsome
be due
later
of
matter, which
successors
good though
be
in most
Jutakas, whereas
have
the
within
B.C.
parties.
others
But
keep
of the
of
two
the
Council,
important
Council
of the
accounts
date
as
the
number.
Order
"
among
Gotama's
the
still
of 350
into
"
the
fix the
Council
particularmatters,
ten
and
round
of
to
as
regarding
event
Buddhist
Christianity
the
date
and
possibilities,
we
arisen
tradition
that
thirtyyears
of
divided
were
all
at within
the
years
disputes
had
exact
course
certainty,if
members
The
is of
years
allow
in
between
'
hundred
certain
The
;2 and
hundred
practicewhich
Order.
interval
about
settle
to
points of disciplineand
the
held
was
they
merely
only in
Stories.
and
Measures
Iviii
ILLUSTRATIONS
The
Pariwara
Jdtaka
than
the
of
era,
is but
As
the
it is
important
Stories
having
only by
not
the Pali
There
the
are
to
based
evidence
Buddhistic
and
107-109),
their
of
have
earlier
on
the
Jataka
written
events
we
commencement
seven
it is
existed
Ceylon
to
at
knowledged
ac-
and
sources,
that, according
Buddhists
of
such
we
may
it from
the
from
or
notice
that
at
stories
the
are
Council,
existed
most
several
Chinese
pp.
been
been
the
the
the
time
Works
found
being
from
enumerated
in the India
which
we
before
Meanwhile
of
Book
long
side, either
other
early
interestingand
works
hope
the fact of
very
of those
successors
Chinese.^
the
Among
*
best
account
Sanskrit
the
from
it is the
Great
the
the
have
to
But
Northern
held
who
in
of Yesali.
Councils
of the
of
called
book
tradition, a
century after
evidence
reliable
least
others
have
cannot
poor
have
to
it is at
which
fourth
before.
centuries
made
and
evident
descriptionis sufficiently
this
Dipavagsa,
earlier
our
the
portion of
....
of
animus
the
and
"
place!"
and
Mddesa,
the
much
The
Abhi-
of
Books
Six
the
Patisambhida,
So
SCULPTURE
abstract, and
dhamma
The
IN
date
is
in
other
Birth
confirmed,
parts of
monuments.
important
discoveries
Office
might expect to
derive
this information.
OF
wHcli
we
India
must
to
owe
relic shrines
thought
value
of
of
been
of
would
Jataka
Grotama
be
book,
in
of Jatakas
having
of
the
the
"
are
in
been
doubly
carvings, namely,
the
the
This
carvings
titles
the
number
over
last
been
the
on
in
Stories
by
have
most
births.
sure
inscribed
which
that
is,from
from
cases
many
bas-reliefs
that
would
acquired
Birth
previous
or
found
have
proved
scenes,
it is rendered
but
those
sacred
"
Even
life.
they
of
first
at
were
civilization
been
the
There
tured
clearly sculp-
Indian
it has
last
his
incontestable
themselves,
of
since
; but
shaped
dome-
and
ancient
value
illustrations
are
Buddhist
life
of
incalculable
importance
them
the
records
as
in
scenes
in
dhist
Bud-
tbe
Bharhut.
and
boldly
very
represent merely
to
further
the
their
have
found,
of
tbose
reckoned
be
Sanchi, AmaravatI,
there
been
in
so
of
researches
arcliaeological
railings round
tbe
on
lix
STORIES.
recent
undoubtedly
carvings
have
BIRTH
THE
covered
dis-
railing
at
Bharhut.
It is not
the
to
necessary
details
of
these
discoveries.
ancient
the
Birth
century
as
the
the
age
bas-reliefs
Stories
B.C.,
aside
turn
considered
subjectsto
It
of the
afford
were
be
here
examine
is sufiicient
Jataka
sacred
the
that
represented round
into
for
stories
our
that
evidence
indisputable
already, at
so
to
end
of
they
the
the
were
most
Ix
ON
Buddhist
sacred
detailed
will
these
found
be
Introduction
those
of
places
of
it
and
honour
the
be
in
hitherto
the
places,
this
to
of
thus
had
of
fill
to
ago,
years
shrines
covered
dis-
several
volume
this
relic
other
that
thousand
two
Jatakas/
'
appended
noticed
below
round
of
name
Tables
already
were
railings,and
will
than
more
they
Jatakas
the
all
of
one
translated
chosen,
tliat
technical
the
Buddhist
in
tales
been
under
statement
on
NAMES
PALI
buildings,and
popularly known
A
THE
Great
the
Teacher.
be
fact
remarkable
One
Birth
the
that
Stories
the
those
them
given
to
Pitakas.
This
although
the
known
been
would
at the
are
clearlygiven
exist.
But,
Jataka
Book
of
the
sight, to
have
we
by
Thus, No.
(Feer,
story,
in
titles,^ ^but
different
"
both
Losaka
Jataka
and
also
Kumbhila
carved,
names
then
not
find
in
and
Jataka
the
parts
of these
one
the
to
as
different
have
did
only
not
called
must
were
uncertainty
being
that,
different
'Etude
and
called Vanarinda
we
great
very
is called
41
each
Pali
the
show
them
bas-reliefs
hand,
stories
same
of
end
other
itself
Book
Jataka
VARA
first
the
when
the
at
the
on
the
Jataka
time
as
in
Book
the
from
different
names
Jataka
at
seem,
in
called
the
that
"
the
stories
very
yet
names,
in
by
will
Table
that
sometimes
are
bas-reliefs
inscriptionsover
from
apparent
very
Mitta-vindaka
is called
Catud-
No,
57
is
(FausboU,
vol.
i.
120) ;
OF
bas-reliefs
has
The
for
lion
show
the
this
and
choose
to
Lion
Jataka,'
Good
Character
about
follow
called
those
both
if
difficult,
should
at
different
much
the
bas-reliefs
thus
vol. ii. p.
Jataka
Jataka
Bahu-bhani
Guna
Jataka
cat
(Cat
and
Jataka
and
same
Munika
;
might
The
been
taught, and
the
and
changeable.
inter-
to
attach
names
in
Jataka
on
trans-
and
also
story as
Jataka,
is the
215, the
Kacchapa
No.
which
title which
And
Telapatta
vol. i. pp.
was
have
become
of
even
accordingly
taught
Book.
is called
is the
as
be
was
difference
Jataka
96
'
to
to
it
or
fable
therefore
wrong
same
story as
Jataka,
Jataka
Jataka,
Cunningham,
fable of
No.
acts
arise,
the
the
Jataka,
called
is called
206) ;
; No.
is called
be
in
lesson
was
fable
short
to
called
was
always
must
called Pannika
286, there
No.
and
it
results
is referred
the
would
to
and
Jataka
fix upon
whose
importance
p. 278, and
TakkasTla
fable
It
would
157)
Chatterbox
through
It
Seggu
(as in
evil
the
show
the
JS^o.
it
when
fable
Jataka,'
and
names.
names
too
'
characterize
once
it,
Jackal
Jataka
The
in
(as
title for
impossible,to
not
personages
there
distinct
When
good character,
'The
or
Jataka,' and
Tortoise
the
told
short
talkativeness
be
under
it two
plain.
was
tortoise, to
on
well
as
of
*The
told
Ixi
over
is very
jackal
advantage
necessary
The
STORIES.
inscribed
actually
reason
about
BIRTH
full ! ^
in
names
THE
'The
a
in the Dhammapada
(p.419) ; and No. 157
Jataka.
Jataka, and Sigala
Stupa of Bharhut,' pi. xlvii. The carving illustrates
SIha
cock, and
and
Cock
is labelled both
Jutaka).
Bidala
Jataka
and
Kukkuta
Ixii
JATAKA
THE
latingtlie titles
latitude
early
is
*Jatakas/
division
the
of
of
The
in
^The
the
the
Sacred
Pali
the
sections
follows
that
it
schism
took
place
to
as
It
by
tbe
of
the
is
the
mentioned,
between
of
(one
only
in
in
works
Saddharma
work
of
therefore,
to
before
possibly
case
it is
of Jatakas
the
both
and
Church;
use
any
later
the
Sanskrit
collection
is
seventh
not
the
in
them,
In
divisions,
Buddhist
probably
of
the
times
some-
(Jatakai)). This
is common,
the
itself.
existence
the
which
standard
of
was
of Yesali
different
Collection'
in
but
Buddhists).^
two
nine
Pitakas), and
Northern
Council
Scripturesare
Books
(a late,
the
Buddhist
Jataka
Pundarika
of
in
confirmatory
Agguttara Nikaya
in
included
ourselves
evidence
(Ai)gani), of
Dipavagsa itself,and
also
allow
to
indulged
was
consistingof
as
texts
or
ANGANI.
afraid
be
whicli
further
tradition.
of
sorts
THE
themselves.
yet
spoken
OF
not
that
to
Buddhists
Dlpavagsa
or
need
we
similar
There
ONE
the
it
great
before
the
conclusive
at
very
early date.
The
text
the Southern
and
See
Dr.
the
of the
Book,
as
Buddhists, consists, as
authorities
Morris,
Jataka
in the
quoted
Academy
manual,
my
for May, 1880.
in
now
will
received
be
from
seen
Buddhism,'
among
pp.
the
214, 215
JATAKA
translation,
or
which
verses
it is said
the
Story
and
finally,a
and
earlier
stories; and
is,in fact,
the
Jataka
the
Jatakas/
itself
of
the
or
these
date
given
points.
passage,
Buddhaghosa
the
say
We
least, very
the
the
In
Ms
whole
of
hand
it
the
concisely
Commentary
on
Mr.
the
of
author
the
The
composed.
was
of
of the
all
tion
present informa-
our
elsewhere
ascribed
venture
the
think
to
work
translator
is the
Childers, who
work
that
to
this
is,
uncertain.
seventh
thirtyalmost
chapter
and
first
of
distinctly
Atthasalini
the
Maha-
account
it is there
the
DhammasarjginI,
the
of
contemporaneous
Story;
commencement
Buddhaghosa's literarywork;
on
on
ductory
Intro-
the
to
called
name
it
contains
;i but
perhaps
the
Birth
later
have
when
at
has
have, in the
vagsa,^
the
title is *The
either
(below,pp. 1, 2)
this
to
know
not
account
on
an
work,
meagre
full
in
by
occasion
in
Introduction
though
tbe
stories ;
the
personages
edition
of
Conclusion, explaining
characters
an
its
Book,
do
the
long general
It
this
the
of the
giving
told ;
been
elaborate
an
Explanation
each
them,
between
work.
We
of
to have
connexion
in
occur
each
to
of
stories, but
detailed
Ixiii
BUDDHAGHOSA.
the
containing
Introduction
which
of
only
not
commentary,
verse
AND
BOOK
of
Turnoui",pp.
(a
mentary
com-
the
250-253.
Six
Ixiv
WHO
Books
of
(about
430
tbe
COMPILED
the
Abhidhamma
a.d.) with
tbe
Tbera
the
allowed
wish, and
then
monks
translate
the
to
on
the
was
has
as
that
say
possess.
on
been
author
He
the
of
of the
(Mkayas)
the
mentioned
those
very
general expression of
*
what
say
books
that
expressionas
any
Pali
to
be
and
used
commentary,
Buddhaghosa,
the
being
ambiguous
some
words
render
Chronicle
the
'
it
his
out
carry
The
be
by
whole
no
means
that
Commentaries
he
now
we
on
the four
great divisions
; but
these
works, together
would
above,
were
to
'
granted, the
and
with
Commentary
Purity
be
may
Pitaka
bis
Buddhism),
But
Pali.
Pali
Pitaka
Sutta
did
of
generally supposed,
too
all
all
Ceylon
be
into
translated,it
Yinaya
of
studied
proved
Path
commentaries.
Sinhalese Commentary^
follows,
in
translating
be
having
The
'
of
There
and
compendium
the
by
goes
Pali.
work
great
(Yisuddhi-Magga,
was
into
Ceylon
to
went
intention
express
Saggbapali,
his
efficiencyby
BOOK.
Pitaka), lie
Sinhalesecommentaries
under
JATAKA
THE
amply
chronicler.
the
taries
Commen-
justify the
The
lese
Sinha-
lost, it is impossible to
now
what
in the
included
not
were
Mahavaijsa
than
other
those
further
evidence
of
Ceylon
the
and
under
assign
to
just mentioned,
clear
more
Chronicle
than
should
required.
What
work
little evidence
now
in
we
question seems
have
to
as
me
regards
to
tend
the
very
particular
strongly
Ixvi
JATAKA
certainlyhave
instance
would
been
confirm
work
been
been
ascribed
It
is
that
this
Pali
Jataka
of
The
mentions
be
have
almost
agrees
been
for
word
on
which
usually
The
Jataka
which
has
occur
in
works
Book
Fausboll, vol. i. p.
See
Bengal
and
the
in
anything
the translation
from
Asiatic
contents
the
word,
from
ascribed
is not
62
and
Tumour's
the
p. 488
in
case
one
it.^
Pali
Our
said
be
cannot
'
58
to
124
p.
to
of
the
mentioned
only
of
Pali
Birth
above,
the
in
Commentary
Stories.
different
the
and
exegetical
only commentary
print,
; vol. ii. p.
They
that
the
on
224.
82.
analysisof
passages
part of the
and
p.
ancient
known
previous
Buddhaghosa.^
to
Ceylon,
below, p.
Sinhalese
present Commentary
Buddhavagsa
is
the
Madhura-attha-vilasinT,
passages
composed
judge
And
of the
use
numerous
which
of
the
made
it,but
the
Commentary
is not
of
overrule
to
upon
it.
translation,with
my
only
have
connexion,
possibly formed
based
of
version
mere
this
separate book;^
it says
what
may
a
as
present
not
refers to
times
three
which
Commentary,
Sinhalese work,
work
author
one
all.
at
translation
the
time, it would
his
is not
know
had
notice, perhaps, in
work
Commentary.
and
supposition;
than
We
Maliava;)sa itself,which
the
Buddhaghosa
to
worthy
the
of
later
much
followed.
quickly
least,that
at
OUTSIDE
TALES
some
given in
that
long
work
extracts
abstract.
in
the
have
Journal
been
of
the
translated,
Dhamma-padai)
considerable
has
may
be
of
the
edition
entitled
Burmese
In
connected
with
entirelyof
Jataka
Siam
there
Leon
that
out
The
but
M.
Feer
three
the
'Etude
This
sur
les
is clear
of the
same
from
three
given
collection,
our
no
in
our
of
that
lection
col-
fifties;^
or
either
of those
of
in
fiftytales
be
us
pointed
literature
it contains
any
Birth
Fifty
has
PanndmSy
cannot
Middle
of
i. p. 410
find the words
Fifty.'
corresponding entry,
is no such entry at the
Pathamo
shows
have
that
there
must
62-65.
vol.
tale, we
100th
of the
Jatakas,' pp.
stated.
in
Pali
and
been
scholar
same
that
as
way
has
contained
collection
of
Jatakai) ('The
the
into
end
At
the
of
the
these,
tales
either of
as
ning
beginthese
been,
one
jj,-^
FausboU'
pp_
66-71.
150th
at
Mr.
end
pannnso,
consists
"
Fifties.'
'
end
in
ascertained
has
in
the
first hundred
Siamese
the
(that is
')
collection
account
an
rival
and
divided
are
'
tales.
Pannasa-
found
bis
from
translation
"
Dbamma-padag
stories,not
be
to
country .2
tbe
to
by Captain Rogers,
work
Dbammapada-yattbu
even
Feer;^
isolated
also
are
is
Commentary,
appendix
an
as
Parables'
of which
Jatakas'), and
M.
tbe
is called
Stories, which
by
and
called
book
Stories
almost
by Buddhagbosa,
text;
this
from
tains
con-
FausboU
Mr.
tbem.
of
extracts
Buddbagbosa^s
'
Scripture Yerses,'
of
number
published copious
"wbich
Collection
'
or
Ixvii
BOOK.
JATAKA
OUR
First
50th
tale
Fifty
'
and
time,
such
division
as
Fifty'
is above
PROFESSOR
Ixviii
In
India
of
some
as
itself
included
in
the
Maha
the
of
of
Pancha
the
which
is
is the
tinued
con-
to
referred
already frequently
this
to
Although
the
the
"
important contribution
the
of
date
give
yet published ;
as
his
in
origin of
unable
are
we
either
work,
this
as
receive,
we
Buddhist
chapter
indicated
by
book.
discussed
the
in
the
as
" 225.
considerable
to
present
author
it
number
or
cannot
final
give
to
as
to
seems
followed
This
and
study
me,
that
it
have
been
'
That
is,in
the
course
of Prof.
any
the
no
turned
ginally
ori-
especiallyfrom
it was
already
But
of
the
fables
clusions
con-
"
the
popular story-book:^
at
to
to
his
words
own
Benfey
Introduction
learned
and
most
information
certain
Professor
that
elaborate
the
to
book
that
than
better
as
the
the
come
we
the
extremely
of
evidence
tales till
Jataka
"
further
no
history of
devoted
do
Bharata
of
date
Tantra.
It is to the
has
is
epic
Hindu
losophy,
mythology, phi-
Indian
Maha
the
the
work
great
Unfortunately, the
of
there
existence
the
of
rise, of
the
preserved by being
were
Bharata,
folk-lore.^
uncertain, and
time
of them
fall,
tlie
survived
Stories
storehouse
arrangement
ON
probably preceded
few
and
final
had
Not
became
which
tlie Birth
them
Buddhism.
BENFEY
Benfey'sresearches.
and
tales contained
in
in
Buddhist
relation
work,
tlie
and
the
that
writings, incline
that
the
within
latter
the
"The
of
the
were
here
in
Buddhism
ways
for
"
is.
We
is of
conclusion
the
which
work,
our
origin is
Buddhist
will
the
work
determination
of
what
we
"
find in it
can
our
firstly on which
the
history of
the
secondly, for
and
in
literature,proceeded
work
insist
further
the
Buddhist
the
to
"
from
source
our
two
us
told
are
in
appear
drive
nay,
"
that
proof
itself ;
us
they
they
traced
also
and
number,
in which
form
circle of Buddhist
importance
not
Their
which
in
also be
writings.
between
Ixix
TANTRA.
PANCHA
THE
of
proof
more
one
that
articles
to which, in my
literaryactivityof Buddhism,
on
India,' which
appeared in 1840,^ I had already felt
important place
myself compelled to assign the most
in the enlightenment and
general intellectual development
*
to
of
India.
year,
fresh
since
confirmations,
which
in another
together
that
has
the
view
This
place ;
of
bloom
very
hope
year
bring
to
hope
to
prove
intellectual
life
of
India
and
the
received, from
whereby
Buddhist
or
expressionin Brahmanical
and
is
Buddhism,
works) proceeded substantiallyfrom
Buddhism
the
with
epoch in which
contemporaneous
(whether it
flourished
Christ
"
to
reason,'^ the
is
autonomy
of
man's
realms
the
of the
contraveneth
Intellect
knowable
Christ.
proclaimed by
only that teaching
acknowledged;
fairlysay, effectively
between
after
been
'that
which
true
century before
century
have
Buddha's
third
the
seventh
or
principle,said
in
the
sixth
the
that
Buddhism
is to say, from
that
to
With
of
found
and
was,
whole
the
sound
not
of the
we
may
relation
able
unknow-
"
In
'
Ersch
und
WassilieWf
Griiber's
Der
at
especially
Encyklopsedie,'
Buddhismus,'
etc., p. 68.
pp.
255
and
277.
Ixx
THE
PANCHA
TANTRA
IS
pointed
was
favourable
BUDDHIST.
value, in the
labours,
indeed
thorougbness
of
Buddhism,
but
quaint,
aiming
at
severe
with
and
poetry
and
life,is clear
from
still
from
more
other
the
Indian
of
cheerfulness
of
prevailing tone
work,
our
the
probable Buddhist
have
story-books which
so
known
origin of
hitherto
and
those
become
to us."
Professor
Pancha
Benfey
Tantra
then
proceeds
consisted
certainlyeleven, perhaps
of
thirteen
teach
books;
and
of
that
princesright government
had
collection
it
and
design;
from
then
the
Pancha
sake, the
occurred
it is
older
Tantra,
and
Damnag'
*
Compare
'
See
that
part
Tantra,
called, for
Five
impossible to
say.
the
travelled
whole
into
of
the
whole
The
distinction's
Books.
But
the
this
When
it
this
detached
part became
to
was
descriptiveof
title
was
or
just possibly
conduct.^
which
of
source
after
the
five, but
originaldesign
and
different
only
was
that
rest
of
twelve, and
its
that
show
to
originally,not
of
the
begin to
alreadylearning
its
sometimes
Eeason
circumstances,
are
failings. We
pbilosopbicalendeavours
the
wMcli
by
out
certainly
was
present Pancha
Persia, and
extensive
became
the
*Kalilag
and
literature.^
the
above,
title of the
p. xxix.
Birth
'
Lesson
for
Kings.*
THE
The
the
Arabian
ancient
certain
to
be
in
the
the
Kalilag
and
upon
the
sixth
century
such
they
could
have
difficult to
avoid
as
suppositionthat
been
our
own
Buddha
afford
in
a
which
derived
all
that
connecting
these
the
If
an
of
the
last
the
that
birth.
facts
Arabic
exact
our
Such
Kalilah
modern
translation
of
Knatchbull,
sense
p. 29.
it is
in
may,
stories
of
the
in
which
together by
life, and
the
fact,
bearing
preceded,
life of
the
supposition would
facts
curious
some
and
of
them
precisely
from
Bidpai
of
explanation
the
they borrowed;
sketch
of
it is
Jataka
conduct
its
Bagdad
to
Stories
to
those
took
both
that
quite inexplicable
been
translation,in
of
ascribed
work
collection,by
reasonable
have
theory.
exact
Birth
consider
place, as
same
and
era;
of
selection
his
the
Book
the
especiallyon
more
like
in
well
may
we
originalstaken
our
in his
literature
literature ;
Buddhist
of
'
Josaphat
'
Damnag
There
when
And
time, and
based
book
and
same
are
have
tradition.
Barlaam
origin at
*
this
of Alexander
wisdom.^
to
it in order
composed
successor
in worldly
possessions,
(through
assign it
collection
this older
Dabschelim, the
truth
translated
is said to have
who
Ixxi
BIDPAI.
of tlie work
authors
Bidpai ;
some
that
OF
Persian) from
instruct
Indian
WORK
on
Dimnah
of the
Buddhist
the
existing
'
was
word
an
lation,
trans-
work,
how
Ixxii
OTHER
it
comes
tliat
Dimnah'
differ
from
but
there
translation
in
are
other
the
and
had
the
basis
of
such
used
different
might
have
discarded
contradiction
The
portions of
with
first three
to
Bidpai
also found
in
the
essentially
the
If
Somadeva
form
before
the
up
of
in
in
Sanskrit
Hitopadesa,
had
had
him, he
Indian
other
of
(Ocean
the
the
would
them,
and
directly in
by
twelfth
which
Pancha
Tantra,
on
the
the
whole,
Rivers
have
in
of
Buddhist
and
much
Tantra
probably
are
"
Northern
cribed
as-
Story-books,
century,
is
work
the
Pancha
same,
Somadeva
well-known
chapters
slightlydifferent,but,
in
on
have
might
before
form
Stories),composed
named
five
make
Katha-Sarit-Sagara
works
religiousbeliefs.
own
two
works,
suggested, we
expressions too
of those
which
fresh
on
derived
or
writers
material
the
any
their
work
been
no
If,
merely
effect
different
the
how
and
Buddha,
had
has
original as
an
Buddhist
Buddhistic?
in
how
"
Buddhist
were
current
original?
the
writers
a
the
from
to
and
Kalilag
to
same
them
later
what
composed
understand
can
of
subject-matter from
their
the
translations
face
themselves,
among
Syriac
references
the
hand,
of
these
no
expressions on
the
only
and
'Kalilah
the
also, according
was
that
of
copies
greatly, not
which
it
LATER
lately discovered
hypothesis, a
comes
various
so
the
Damnag,'
book
the
AND
in
the
later
work.
its
present
included
the
Ixxiv
THE
reference
of
in
those
Table
of
the
certain
There
in
to
Each
and
itself
and
of
Pitakas
about
the
called
instance,
these
for
and
Stories
from
as
the
No.
as
probably
fact
having
are
that
been
Story
Past,
the
No.
of the
derived
told at the
of
the
tales
of
(such, for
4,
No.
or
little
differ very
12)
or
many
Book
Introductory Stories
the
same
mere
duce,
story they intro-
from
Birth
be
to
seem
entirely devoid
different
and
Poadling,
below)
of
in
book
consists
Jataka
the
principal idea
the
of
another
Buddhists
17
Birth
the
which
Little
Other
explaining where
Paccuppanna-vatthu
is
Kassapa,
Introductory Stories
clear
in
tale about
instance,
are
in
and
presented
are
Story
or
the
early
Apadanas.
repetitionsof
mode
the
on
trace,
Buddha;
Apadanai),
Kumara
(such,
the
There
of. the
the
to
the Atita-vatthu
called
as
words
another
by
by
Present.
Introductory
from
attempted
told
lives
few
history in Europe
is introduced
the
Pali
the
add
to
Introductory Story
the
thing
any-
Book.
was
being
Story
only
Jataka
it
why
which
present known.
above
story
important
most
story-books of
stories, whose
have
in the
us
later Indian
is at
the
STORIES.
remains
which
India
INTRODUCTORY
it.
of
credit
Stories
time
the
That
and
are
is
troduced
in-
place,
and
in
ten
stories
love-sick
the
tlie
to
answer
eacli
are
monk
as
said
Birth
to
at
Story
least four
of
After
the
in
Story ;
in
which
the
the
from
in
the
better
the
refer
to
summarized
as
the
of
of
must
ideas
of
passage
does
course
into
the
the
this
persons
a
*soul'
teach
not
Its
doctrine
(which
fuller
statement
of
of
Manual
my
the
cases
supposed
time
identityof
Souls.
for
the
Buddhism
other.
of
at
ages
person-
two
or
are
Christian
the
to
the
one
reader
importing
owing
in
comes
Introductory
in the
that
earth
on
And
intricate, and
I must
the
Transmigration
somewhat
to
one
stances
in-
other
many
Atlta-vatthu
the
reborn
stories is
two
the
those
with
by supposing that
Conclusion
Introduction
identifies
noticed
be
of
mistake
the
told, there
Buddha
Story
Paccuppanna-vatthu.^
avoid
as
are
been
have
the
mentioned
been
Introduction
there
;2 and
stories
it should
have
the
kind.^
Birth
but
also
certain
as
below
appears
others
two
the
characters
to
30
similar
Conclusion,
not
No.
to
than
him
to
less
no
told
been
have
closely-allied
story given
to
in
to
warning
Thus
question.
same
Ixxv
CHARACTER,
OF
TRANSMIGRATION
Buddhism^)
Transmigration
is
which
would
be
of Character;
Nos.
61, 62, 63, 147, 159, 193, 196, 198, 199, 263.
Nos.
106, 145, 191, 286.
Nos.
58, 73, 142, 194, 220, and 277, have the same
And
Nos.
so
60, 104, 116, 161.
And
Nos.
127, 128, 138, 173, 175.
See
the
pp.
99-106.
Pali
note
at the
end
of Jataka
No.
91.
IntroductoryStory.
Ixxvi
THE
ABHISAMBUDDHA-GATHA,
"
for
it is
entirely independent
prevalent
of
body
for
notion
the
but
is
death
to be
of
the
inheritor
intellectual
could
in
not,
the
according
continual
Bodisats.
when
Buddhist
were
the
of
dies
is his
Buddhahood,
acquired
theory, be
successive
of
continues
exist
to
words
of his
result
the
of
result
accumulated
Karma
moral
goodness, the
which
only thing
the
acquired by
generations
many
another;
to
constitute
the
they
The
man
Character
insight and
to
effort
thoughts
and
The
Bodisat,
Soul, which,
transferred
perfectionwhich
lifetime
one
of the
have
human
eacli
spirit. The
to
is
widely-
and
early
within
ghost, or
body,
one
the
existence
supposed
not
previous Bodisats.
and
tlie
distinct soul, or
instance,
on
of
of
(literallyhis
deeds
and
the
curious
theory
some
new
individual
that
this
is
result
due
and
in
concentrated
is
the
to
doing ');
older
theory
of
soul.
In
the
of
case
Conclusion
is
Conclusion
contains
of
wholly
Such
moral.
when
he
had
become
them
and
from
spoken
similar
there
by
only
They
the
in
are
so
inserted
Bodisat.
by
called
the
but
to
way
called
are
occur,
Bodisat,
the
cases
added
spoken by
a
276), the
several
verses
they
Yerses
verses
and
or
when
still
was
verse
or
No.
(FausboU,
verse
verses,
Buddha.
the
in
Ahhisamhuddha-gathdy
not
Jataka
one
Buddha,
when
he
distinguish
in the
Birth
Each
story
Story,
has
its
OR
or
verse
Conclusion,
in
cases
and
small
relatively
published^);
together
occur
indeed
small
Jatakas
Birth
and
Story,
There
the
is
in
which
of
out
Jatakas
the
in
they
is very
Atlta-vatthu
occur
hundred
three
hundred
two
the
and
of the
course
generally spoken
most
are
of
number
of
cases
remaining
verses
or
several
are
verses
The
Ceylon
the
Commentary
upon
tradition
them
and
the
by
Commentary
and
;
^
.2
now
so
far
forms
their
to
as
And
that
say
longer extant,
no
the
the
these
Birth
sisted
con-
Stories
are
IntroductoryStories,
Pada-gata-sannaya,''or
the
of
which
that
that
supposing
goes
now
the
explanation
this
prose
alone
verses
Conclusions
for-word
the
Book,
original Jataka
of
for
reasons
than
older
are
setting.
on
the
in
the
himself.
Bodisat
the
five
ten
the
in
(being only
verse
of
verses
published2);
in
one
number
with
sixty-fivethe
the
the
and
in
or
Ahhisamhuddha-gdthd
are
(being only
Ixxvii
The
both.
in
verses
BUDDHA,
Ailta-vattJm
the
sometimes
all the
which
in
either
verses,
THE
BY
SPOKEN
VERSES
verses,
archaic
are
word-
Commentary
forms
and
forced
1, 2, 3, 4, 5, 28, 29, 37, 55, 56, 68, 85, 87, 88, 97, 100, 114, 136
eighteen in the Eka-Nipiita); 156 ( 55, 56), 196, 202, 237 ( 68),
(total,
241
(total,five in the Duka-Mpata) ; 255, 256, 258, 264, 284, 291, 300
1
Nos.
(total,seven
2
Nos.
This
in the
Tika-Nipata,
the
and
thirtyaltogether).
286.
curious
note
forming the
last words
of the Maha-
have
only one
verse)."
Ixxviii
STORIES
in
constructions
tlie
the
are
found,
are
older.
to think
I venture
But
verses
Birth
Stories, the
that the
and
in
through
European
a
also
very
verses
the
had
those
stories
Pali
Pitakas
in the
be
already
current
them
Conclusion
the
the
oldest, in the
trouble
to
it contains
the
that
in
or
proved
the
oldest
to
belong
the
older than
Stories,though probably originally
the
these
they contain,
of the
facts
were
handed
compilation of
Sinhaleselanguage ;
were
seems
not
our
whilst
translated, but
received, in Pali.
their
which, from
that
reconcile
last
the
on
to
down
to
me
in
be
will
the
were
verses
on
Birth
verses
till the
Ceylon
present Jataka
all
at
only hypothesiswhich
The
date.
in
takes
will find
in
cases,
many
become
only in
not
of the
latter,were
note
who
one
collections,can
early
the
verses
oldest,if
any
of
number
found
being
they
found
the
For
that
least in
list in
the
list seriatim
that
of
at
verses,
are
fact,among
considerable
to
verses
collection.
whole
go
the
where
are,
"
in
verses
present form
Stories without
Birth
enumerated
those
page,
the
the
most
stories after
to the
added
were
than
latter,or
first ; that
existence
"
may
the
be older
of the
of
some
conclusion
the
point to
to
seem
with
parts of tlie
tlie prose
in which
state
corrupt
VERSES.
verses
simplicityof
regularityand
book), and
\J
tlie
THE
THAN
OLDER
Book,
the
time
in
other
preservedas they
the
hand
were
OF
ARRANGEMENT
There
older
is
another
than
the Bodisat
and
not
an
actor
in
made
when
addition
an
the
adopted by
translated
the
of
stories
at
where
Bodisat
is
But
the
tree.^
to
of the
been
occurs
was
fable
above
of
most
rukkha-devatd^th.Q
materials
cient
insuffi-
are
otherwise
as
includes
contain.
those
only
stories in
than
one
having
verse
two
First
verses
Second,
Third
the
to
the
the
each
verses
division
exceeds
and
so
on,
hundred
one
and
decreasing rapidly
four ;
fifty Jatakas
and
being
the
after
the
number
of
the
five
whole
in
contained
stories
on
so
each
in
hundred
unimportant
and
of
twenty-two
above,
which
stories,
Fourth,
of
number
the
(Nipata)
stories
fiftystories,containing respectivelythree
them
number
division
fiftyof
and
the
not
classified,
are
according
Thus, the
hundred
one
tion
present collec-
our
They
they
verses
it
the
only,
have
may
Skin, and
forward
this
put
is
Lion's
the
unpractical one.
most
according to
Even
arrangement
is
each
the
part
Such
in
moralizer
story in which
the
in which
conjecture.
The
have
play, whose
the
Ass
the
present
mere
of
of chorus,
sort
Buddhists.
genius of
fairy or
as
appears
be
to
seems
namely,
others ; those,
the
Ixxix
BOOK.
stories which
of
group
of
most
JATAKA
THE
of
four
each
verses
and
Nipatas.
a
p.
factor
xii;
and
Ixxx
REPETITION
the
as
and
of
number
tlie round
divisions
to
be
within
mentioned
will
in
given
with
one
again
with
more
in the
of
in
the
the
Nos.
Suruci
that
are
that
say
several
but
given
and
they
Jatakas
I^ipata,are
follow
only
sionally
occa-
little variation,
tales
Jiitaka
stories
woven,
not
fables.
or
(On Mercy
not
of
by
192
very
this
yet published
Jatakas, which
count
in
the
in the
is
the
Thus,
to
for
instance,
closely,into
perhaps
Pali, but
learned
No.
30=No.
286.
the
of
68=No.
The
one.
TJmmagga
which
Batuwan
Uimnagga Jataka,
No.
consists
Animals)*
and
Jataka.
2
only
present
Sir)halesetranslation
1
First
repeated,with
even
striking instance
Jataka,
those
Jatakas
and
the
hand, several
different
seven
most
in
ones
which,
properly
not
to
first four
stories
should
Nipatas
in
only
tbem
several
two
later
the
verses
Kulavaka
the
first
verse
other
story
several
Thus
tbe
out
Nipiita.^
the
one
as
in
story is
same
On
them.
in
stories
tbe
principleadopted,
the
found
be
logicallycarried
by including in
up
the
according
placed
of
numbers
STORIES.
is not
tlie verses,
made
are
OF
237.
the
Tudawa
No.
264
in
SUMMARY
Ixxxii
be
the
probable explanation
most
Book
Jataka
faith
of
century
to
who
B.C.,
ascribed
stories
Buddha
this
step
fables
parables or
distinguish,and
been
known
Tope
Bharhut
at
used
there
already
it is clear
in
made
stories thus
people
the
tradition
of
Book
at
Jataka
by
at
the
of
mention
the
the
the
of
birth.
each
with
From
the
merely
been
invented
of
use
that
then
time.
brought together
probabilityof
difierence
of
Councils
of
Jataka
Scriptures found
Book
in
when
among
the
be
this
confirmed,
early
that
into
is
been
But
would
at
it
which
have
must
is
have
Buddhist
the
in
to
word
popularly accepted
the
gave
stories which
way
word
early date
very
in
word
consequence
; and
but
literaryactivity as
been
kind
some
done
been
have
the
were
to
fourth
or
of fables,
had
considerable
some
natural
should
of
the
religious
number
inscriptionson
from
sacred
the
Buddhists,
Jatakas
the
the
Buddha,
those
earliest
The
accustomed
so
third
character
Jatakas,'
that
for
use
the
taken, what
and
to
previous
only of,
in
is
due
our
ficance
specialreligioussigni-
best
some
became
used
tbe
of
rise
of
the
to
and
was
sanctified.
thus
present
in
himself
when
time
of
only repeated
not
by identifying the
the
was
Buddhists
peculiar sacredness
it
that
suppose
Indian
the
parables,and
them
THE
OF
the
lection
col-
having
firstly,
by
opinion concerning
Yesali
in
the
the
and
secondly
ninefold
sion
divi-
Agguttara Nikaya
HISTORY
in
and
this,
tlie Saddharma
of
or
THE
OF
With
regard
to
well
may
have
to the
as
have
traditions
will have
Stories, in
invented
and
having
Birth
reader.
been
'
Stories
There
is
'
is also
the
with
true
of
life of the
simple
to
stories
their
so
the
be
be
of
of
origin,
sion)
transmis-
in
view
than
to
in the
latter
the
Introduction
compared
^sop's Fables,
forefathers,the
later
every
simplicityabout
that
the
finally
compiler
patent
sadly wanting
long
may
their
down
were
its
by
point
and
so,
whole
Legends
as
is
much
Buddha)
mediaeval
modern
more
that
afterwards
modified
more
were
These
handed
been
Saints
which
'Stories
the
Stories
(and
this
containing
more
accurately
than
with
stiU
of
liable,
re-
Introductory
were
collection
much
a
they
freshness
'
Present
have
themselves, will
of the
Birth
rest
(either through
they represent
the
then
present
our
That
Ceylon.
their
or
the
on
of
part
will
the
less
Buddha.
earliest
rise to the
Pitakas,
or
more
at which
the
by
which
which
Pali
in the
occasion
uttered
of
these
found
tradition,
the
given
imitation
commentary
in
and
been
to
made
cribed
as-
later
are
Jatakas, among
the
those
been
time
supposed
as
be
to
least
at
of
compiler
probably
cases
some
of
some
included
certainlybe
there
in
the
Stories.
the
may
To
some
Ixxxiii
BOOK.
Pnndarlka.
JATAKA
the
bear
such
a
Past.'
ness
like-
Ixxxiv
HISTORY
The
the
OF
Jatakas
Pali
that
may
be
whole
constituted
so
island
taken
(a
carried
were
translated
about
and
A.D.,
by
the
B.C.);
which
verses,
fifth
author, of
the
Pali
into
the
in
the
left
were
the
of which
and
preserved
compilation in
unknown
an
200
and
not
into
in
Ceylon
to
first introduced
was
is
that
date
provisionallyas
there
was
BOOK.
Buddhism
language, when
into
JATAKA
THE
century
Jataka
is commenced
English
in this volume.
When
,1
consider
we
the
which
by
aid
subtle
quite
was
of
sense
good-natured
the
among
contemporaneous
point to
in
oldest
research
into
those
which
in
the
to
the
humour
of
the
out
are
called
called
in
date
*
'Stories
of
draw
the
him
that
his
to
tale
some
moral
in
from
being probably
as
be
detail the
of
of
the
of the
that
already possible
each
Stories
the
existingfailures
it must
ampler
or
the
by
led
which
even
Jatakas
collection; but
carry
is
are
that
much
fable
to
or
It
events.
comparative
which
are
some
monks,
doubt
attributingto
some
arose,
Suttas
improbable
not
conduct
to
Pali
teach
to
is
correct
occasion
inventing, as
of
the
similes
elaborate
reasonable
no
it
parables, and
compiler
in
really accustomed
was
of
be
can
of
number
arguments
enforced, there
Buddha
the
the
left
future
investigation
stories,both
Past'
Present.'
to
the
and
those
SPECIAL
Besides
has
in
TEACHING
tiie
OF
with
common
and
secondly,
other
animals.
both
the
all the
The
Buddhas,
the
himself.
in
these
stress
the
to
tales, and
the
upon
of
records
after, such
duty
of
strange and
to
be
value
to
In
the
us
now
this
East
and
"
earlier
Tylor
they
which
they
is, of the
stages of
Waitz
frequency
their
and
with
to
is
curious
faith
here
point
value
of the
out
blind
feeKng
only
West
the
these
now
; but
paramount
consist
only
and
and
the
habits
The
Lubbock
study
of
in
between
perhaps chiefly,in
to
it
is historical.
not
development.
Peschel
in
intercommunion
render
beliefs
that
stories
also, and
will
the
courtesy,
find
beliefs
in
does
they lay
of
such
of
by
underlies
which
It
held
conspicuous
so
even
the
among
two
kindness, and
Jataka
afibrd
but
that
and
the
West,
assistance
of
to
the
animals
ancient
respect their
evidence
with
put forward
scarcely necessary
and
probably
of
foreshadowing
vague
beginning
is
the
creation.
brute
latter
sympathy
underlies
Karma
therefore
"
and
man
certainly common
and
the
itself
ideas
two
and
character;
between
of
Jatakas
to
inherited
doctrine
views
And
explains the
of
of these
Buddhist
the
peculiar
likeness
former
early Buddhists,
Gotama
and
essential
the
central
of
theory
influence
powerful
Ixxxv
moralists
European
lessons
two
of
teaching
of
that
satirists,it inculcates
firstly,the
the
points which
JATAKAS.
THE
men
of
lore
folkin
researches
and
the
the
of
Spencer
Ixxxvi
VALUE
have
shown
it is
that
us
the
But
habits
studies
is the
of
literature
point
of
traveller
reaches
only
us
in the
Jatakas
social
intercourse, of the
beliefs
of
related
to
the
first
pass
the
away.
of the
ourselves, just
as
very
such
that
to
through
it
be
to
the
information
native
misleading ;
and
it
European
rightly.
life and
people
common
of
they
by European
customs
and
Aryan
tribes
were
popular
closely
passing through
stages of civilization.
popularity of
The
Such
unadulterated
and
quite uncorrupted
and
/l
have
best
at
holds
informant
comprehend
to
we
often
are
filtration
able
travellers
modern
impression conveyed
the
us
tribe.
after
less
or
more
But
of
or
from
important
most
inaccurate, incomplete, or
be
mind
usually ignores
his
the
ancient
the
constantly happens
which
of
custom
or
may
that
rities
autho-
of the
advanced
tribes
tell
such
in
While
accounts
It
opinion
inaccuracy
many
ourselves.
among
of
details
savage
only
can
of
mind
belief
the
view,
estimate
depend.
very
evidence.
secondary
his
more
the
so-called
the
among
peoples
and
consensus
facts
the
lightly over
passes
to
it is most
that
means
still current
and
insufficiency
which
on
this
obstacle
chief
the
FOR
understand
beliefs
and
this
by
easilypossiblerightlyto
of
JATAKAS
THE
OF
How
fairy tales
can
of
the
it
Jatakas
stand
science, and
as
amusing
against the
the
stories may
rival
claims
entrancing, many-
THE
sided
shall
man's
our
to
the
children,
indebtedness
my
been
opportunity
of
without
the
first
thirty-threepages
are
the
last
memento
who
takes
has
been
and
And
as
owe
my
deep
to
his
varied
FausboU,
without
result of
with,
meet
whose
this
the
and
are
editio
would
not
have
the
Jatakas,
all due
been
T.
subjects,
the
proofs,
useful
hints.
over
readers
any
to
princeps of the
spread
stand
Carpenter,
all
of
They
they
cognate
thanks
above
grateful
Estlin
scholarshipmany
Professor
Pali
many
text,
years,
undertaken.
W.
RHYS
name
and
work:
and
was
his pen.
through
read
self-denyinglabours
this translation
from
earnest
in
to
whose
of
has
particular
death
reverent
Professor
interest
especialthanks,
may
his
them.
enough
kind
this work
the
of
left
he
assistance
premature
are
as
acknowledging
any
translation
and
exactly
of
studies, and
the
Tales
race.
whose
feelingof
our
specifiedon
Pali
to
undertaken
regret, had
friends
be
to
blow
think
never
this
Childers, whose
Professor
great
of
and
appreciation
Jataka
childhood
several
to
Buddhist
the
stories
ourselves
with
the
continuous
too
page.
so
of
myself
attractive
of
But
progress
more
still turn
of
of
pricelessrecord
and
attention
the
may
we
Book
ancient
I avail
and
Ixxxvii
TIMES.
rise
gradual
increasinglyengage
of
EARLY
less fabulous
these
though
of
story
OF
HISTORY
DAYIDS.
WORKS.
INDIAN
XC
Tantea.
5. Pancha
Text
? Mediaeval.
edited
See
Translations:
6.
1848.
by Kosegarten, Bonn,
German,
"
French
7.
,,
Lancer
8.
Greek
Paris, 1871.
au,
,,
,,
9.
Typaldos, Athens,
and
Galanos
,,
10.
additions
from
from
Compiled principally
Mediaeval.
HiTOPADESA.
another
1851.
2, with
No.
work.
unknown
edited
Text
1868.
Biihler, Bombay,
and
Kielhorn
Ixviii-lxxii.
above, pp.
and
by Carey
London,
1810.
Bernstein, Breslau,
1823.
Samilton,
Nyalankar, Calcutta,
and
1830
1864, with
and
1844.
English
version.
Yates, Calcutta,
E.
Translations:
"
"
,,
,,
U.
12a.
German
13.
13".
,,
,,
,,
L.
,,
16.
,,
,,
Greek
17.
19.
*
VigsATi.
Sanskrit
Greek
text
version
Vethala
in No.
of No.
No.
Translations
21.
No.
22.
Bytal
Krishna
22".
Edited
19, translated
Oriental
from
18, translated
Pachisi.
Bahadur,
Baital
Twenty-five stories
added
Tamil
Kathei.
Compilationof Papers
20.
and
Galanos
,,
demon.
18a.
French
15.
Tiibingen, 1853.
Dursch,
14.
into
Tamil
of No.
Edited
18.
Language,' Madras,
Hindustani
from
See
No.
No.
Vetala, or
17.
in
by
Bobcrtson
in
1839.
*
Miscellaneous
1831.
Brajbakha,by Surat,
Translated
by
288-293.
Languages,'London,
into
told
English by Babington,
Calcutta,1834.
Pachisi.
to No.
version
in the
1861.
Max
,,
Jones, Calcutta,1816.
Arnold, London,
,,
Panca
reprintedby
of the text.
his edition
W.
Sir
12.
Vetala
"
"
Nyalankar in
18.
,,
Max
11.
1841.
1740.
into
21
English by Baja
Kali
41".
version
of
No.
INDIAN
223.
versions
Englisli
22c.
ViKRAM
from
225
by
AND
talischer
F. Burton,
version
Marchen
by
of 22a,
und
XCl
/.
Vampire,
THE
Richard
German
22d.
of 22a,
WORKS.
of
Tales
or
Hindu
BarTcer.
Adopted
DevUry.
London, 1870.
by
Oesterley, in the
H.
with
Erzablungen,'1873,
Bibliothek
Orienand
introduction
valuable
notes.
23.
SsiDDi
24.
German
Kirn.
versions
im
Streifereien
and
1866
Lande
German
26.
SuKA
der
version
Psittahou
version
The
version
285.
English version
Kahani.
SiNHASANA
SiNGHASAN
31.
Arji
32.
Vrihat-katha.
in the Paisac!
35.
32.
36.
Edited
and
The
but
G.
K.
Typaldos,
of Nos.
and
10
18.
Nachshebi
reproducedby
of 26.
G.
Includes
and
Edited
of 29.
Forbes.
of the
Madras,
of
throne
1861.
Syed Abdoolah.
'Eda.iQdi'h'^
29, Serampur, 1818.
of No.
29.
probably about
the
sixth
century;
p. Ixxiii.
of the
Ocean
18, and
part
i. with
Originalby
Sri
version
independently of
Elvers
of No.
German
of
of
Tales.
The
5.
It is
Sanskrit
translation,1839
Somadeva
See
century a.d.
Sanskrit
in
of No.
version
Leipzig,vol.
1866.
by
thirty-twostories
version
The
No.
Edited
Small.
Caritra.
above,
Sagara.
Written
Bhatta, of Kashmir,
34, by Kshemendra,
Somadeva's
No.
work.
of
See
32.
Ixxiii.
Panca
Danda
Chattra
umbrella.
Stories
Prabandha.
Jain
Sanskrit.
Text
and
about
German
Vikra-
King
version
by
Berlin, 1877.
Vasavadatta.
by
are
Kadambari.
1850
By
; and
Subandhu.
Possiblyas
Fitz-Edward
the next
37.
See
Vrihat-katha.
maditya's magic
Weber,
in their version
the Rev.
Hindi
above, p.
by
By Gunadhya,
only,1862
Kashmir.
and
Galanos
version
Mongolian
by Brockhaus,
vol. ii.text
parrot.
lost;
now
Vikrama
Chan.
Sarit
No.
of
Bengaliversion
Prakrit.
Katha
34.
also
Singhasan.
Borji
edited
of 28a,
Battisi.
Vatbis
on
26,
Dvateinsati.
30.
at the
included
Hindustani
Yikramiiditya
; called
text
by Juelg,
Nameh.
ToTA
founded
; and
foU., 1804
26, by Demetrios
of No.
28a.
33.
in Nomadische
Bergmann
and
seventy stories
of No.
29a.
i. 247
18, by Dr.
Mythologiai Nukterinai,
Persian
29.
18.
23, by Benjamin
Kalmuchen,
of No.
Saptati.
27. Greek
under
of No.
of No.
1868.
25.
28.
Mongolian version
romances,
By
not
Bana
old
as
the
sixth
century.
Indica, Calcutta,1859.
This
story-books.
Bhatta,
? seventh
century.
Edited
in
cutta,
Cal-
INDIAN
xcii
Calcutta,
edition,
1804
39a.
Hindoo
395.
Fne
By
1846
By
No.
18,
the
of
French
into
by
second
No.
fourteenth
41".
29,
See
1830.
42.
No.
Tenth
Tarkaratna.
No.
By
translation
No.
By
39.
P.
W.
Taxis,
Faucke,
(7"rey,
1873.
Contains
third
In
Tales.
and
fourth
the
first
being
miscellaneous.
of
AdventuTCS
Books
four
King
HammTra.
Probably
Vidyapati.
of
the
by
London,
Jacob,
1861-1863.
No.
by
41,
Raja
Kali
22.
ViRA-CARiTAT),
Edited
century.
39.
of
the
? sixth
1873.
Sippolyte
the
century.
English
on
Stream
the
PuRUSHA-PAKiKSHA,
41.
Shankar
Tara
i)"w^m,
Buhler,
founded
Tetrade.
Katharnava,
40.
and
Tales,
translation
by
37,
1868.
Wilson,
the
No.
Dasa-kumara-camta.
39.
of
version
Bengali
38.
WORKS.
Adventures
of
King
Salivahana.
Krishna,
Serampur,
of
XClll
TABLE
THE
1.
lost
Bidpai.
Khosru
Buddhist
See
Pelvl
2.
KALILAG
above,
Kalilag
3.
531-579
Nushirvan.
German
See
translation
Leipzig,1876.
of No.
2, and
This
by Abd-allah,
edited
and
No.
15
by
Silvestre
Guidi's
length in Ignazio
best
the
with
Published
2.
Professor
by
of
evidence
Benfey^
the
contents
originalor originals.
of
Date
Bidpai).
about
Paris,
Sacy,
'
No.
Introduction
preserve
(Fables
de
of
version
Bickell, and
Gustav
of Almokaffa.
son
to
physician of
Court
the
Barzuye,
Syrian
Dimnah
wa
India, ascribed
Northern
p. xxix.
above,
of its Buddhist
Kalilah
4.
by
By
a.d.
Damnag.
und
of
language
Ixx-lxxii.
pp.
version,
in
LITERATURE.
DAMNAG
AND
work
II.
Studii
750
Arabo
of
version
Text
a.d.
Other
1816.
sul testo
Arabic
of
No.
one
3,
sion
recen-
noticed
recensions
at
'
Dimna
(Rome, 1873).
Kalila
5.
Oxford,
English
of
version
No.
4, by
Knatchbull,
1819.
Buch
Das
6.
Dimna.
and
Weisen.
des
German
of
version
No.
4, by
Wolffs
Stuttgart,1839.
7. Stephanites
Seth,
about
in
1080
version
of
Pachymeres, Rome,
Persian
9.
Exists, in
by
MS.
No.
Anvar
11.
Seb.
Another
version
of
No.
4, by Simeon
printed
(re-
by Aurivillius,Upsala, 1786.
7, by Father
Fossin,
at
the
end
of
his
edition
of
1866.
of
No.
SuHAiLi,
4, by Abdul
el
Persian
Maali
or
translation,through
Eastwich,
end
of the
Lights
of
Hertford,
1854.
the
English version
JSfasr
Allah,
1118-1153.
Vienna.
Tfl-KashifJ;
Vaiz
Suhaili,
10, by Fdward
11".
by
Greek
ben All
Husam
and
No.
translation
Anvar
10.
Edited
a.d.
Athens, 1851),
Latin
8.
IcHviiLATES.
kai
fifteenth
Canopus.
of No.
10, hj Arthur
Freuch
version
the
last,of
No.
century.
English version
N.
4,
Wollaston
of
(London,
Allen).
12.
d'
LiVRE
DES
LuMiERES.
by
Del
Giulio
Governo
Nuti.
No.
version
of
10, by Bavid
Sahid,
8vo.
de'
Edited
of
Regni,
Italian
by Tcza, Bologna,
1872.
No.
7, Ferrara,
1583
xciv
Hebrew
14.
MS.
single
Next
place.
of
of
Paris,
4, by Joel
wbich
the
No.
is
part
version
about
of
of
No.
without
1480,
evidence
best
Exists
1250.
in
only
missing.
Latin
Printed
it is the
first
before
(?),
ViT^.
1263-1278.
to
and
No.
HuMAKJE
"Written
Capua.
16.
in
of
DiRECTORiuM
15.
Nos.
version
AG.
DAMN
AND
KALILAG
the
14, by John
date
of
contents
of
name
or
the
of
books
lost
2.
German
of
version
15, also
No.
about
but
1480,
without
date
or
name
place.
17.
Version
18.
Baldo's
Ulm
in
*
(? thirteenth
moyen
age,' Paris,
19.
Latin
Calila
Calila
in
from
direct
MeriVs
du
version
of
Published
1251.
vol.
1860,
Arabic
into
inedites
Poesies
du
No.
in
(? through
de
Biblioteca
'
unknown
an
Autores
Es-
51.
the
of
version
Latin
Dimna.
et
translation
Edited
Spanish
About
pafioles,'Madrid,
1483.
1854.
Dymna.
Ulm,
16.
century.)
version).
20.
No.
^sopus.'
Alter
Latin
of
dialect
last, by
de
Raimond
"eziers,
1313.
21.
St.
CoNDE
of
Ferdinand
22.
By
LucANOR.
SiNBAR
THE
Sailor,
ot
intorno
al
'Ricerche
Comparetti,
23.
CoNTES
24.
ExEMPLARio
Spanish
Spain.
Libro
By
NouvELLES.
ET
di
the
Seven
Sindibad,'
des
Bonaventure
Enganos.
LOS
CONTRA
of
Book
of
certain.
not
source
grandson
(died 1347),
Manuel
Juan
Don
Wise
Masters.
Milano,
1869.
Feriers,
Lyons,
1587.
version
Spanish
1493.
See
of
the
Directorium.
25.
DiscoRSE
Italian
Animali.
DEGLi
of
last, by
1552.
Italian
Ange
Firenznola,
1648.
Morale.
26.
La
27.
North''s
English
28.
Fables
by
Filosofia
First
from
version
edition
classical
Third
in
vi.
last,
books,
and
authors
edition
23, Paris,
of
of
last
but
one.
1570.
Fontaine.
La
Second
By Foni,
in
xi.
the
from
books,
subjects
Planudes's
the
five
later
1678.
edition
in
xii.
of
books, Paris,
1694.
which
^sop,
taken
are
mostly
Paris,
from
taken
1668.
Nos.
12
and
xcv
TABLE
BARLAAM
THE
St.
1.
edited
John
by BoissoNADE,
Migne's
in
Boissonade's
of
of No.
1 exists
version
of No.
the
eleventh
Latin
toriale'
cap.
From
this
iv.
printed
Re-
xcvi,
parallel columns.
Schubart
Jahrbiicher,'vol.
Ixiii.
MS.
only in MS.,
Latin
of
date
MS.
one
being
It
Jacobus
is
least
at
; and
Damascus, published
in
all the
fuU
later
Basel
at
black-letter
his
as
mediaeval
his
editions
this
on
His-
'Legenda
sixteenth
works
edition
Speculum
in the
in the
MSS.
abbreviations
in
Voragine,
reprinted in
was
which
adopted,with
was
of
author,
Bellovicensis,
1-63); by
version
and
There
Museum.
Vincentius
places,by
of St. John
vol.
Graeca,' torn,
in
'Wiener
First
a.d.
imperfectionspointed out, by
still extant.
are
British
the
in
works
Billy^
by
only in
exists
Series
Completus,
in the
MSS.)
century
1, of unknown
No.
Aurfea'
of
the
century.^
subject are
derived.
or
directly
indirectly
either
abbreviated
An
4".
British
und
from
the title
and
MS.
poem,
Pfeiffer,
7. Barlaam
and
Latin
of
the
fourteenth
century
See
No.
Koch,
in
the
9, p. xiv.
Josaphat.
in the
of
poem
Solms-Laubach
eine
the
thirteenth
Library by
noch
L.
lished
century, pub-
Diefenbach,
ungedruckte m.h.d.
under
bearbeitimg des
Giessen, 1836.
Another
Latest
MS.
Mittheilimgen iiber
J.'
Franz
in
"
Barlaam
'
version
Arundel
Museum.
German
6.
of
century
(Hb. xv.
Seventh
century.
version
twelfth
several
B.
its
SERIES.
Text.
translation
reviewed, and
of six Vienna
(? Spiers,1470)
5.
Latin
version
the
in
Anecdota
Syriac
as
4.
use
3. Arabic
old
Greek
makes
(who
2.
the
is
text
in his*
PatrologiaCursus
'
with
836-1250,
pp.
JOSAPHAT
AND
Damascus'
of
III.
und
best
partlypublishedfrom
in
Ilaupt's 'Zeitsch.
Josaphat.
edition
by
By
Franz
imperfect MS.
an
f. d.
Rudolf
Alterthum,'
Pfeiffer,
in
i. 127-135.
"Written
Ems.
von
Ziirich, by
at
Dichtungen
about
des
1230.
deutschen
Another
in Brittany.
edition
Abbot
of St. Michael's,
of his
Billy (1535-1577) was
Series
is also reprinted in Mityne,
version, by Rofweyd,
Latina,' torn. Ixxiii ; and
several
editions
have
1602; Cologne, 162i, etc.).
(Antwerp,
separate
aijpeared besides
1
Latin
'
The
British
Museum
copy
of the
first, undated,
4
ink, on the title-page, llosweyd, in Note
edition
an
bearing the dale
p. 606), mentions
third, dated
1575 (on the last page).
to
has
edition
his
edition
1548,
In
of
the
the
Pillius
British
date
1539
(Migne,
Museum
written,
vol.
in
Ixxiii.
there
is
xcvi
BARLAAM
vol. iii.,
Mittelalters,'
Leipzig,1843.
exists in
Hystori Josaphat
Black-letter.
und
und
"Woodcuts.
Sistoria
von
Josaphat
des
Title
Counts
the
40
long chapters,
pp. 602,
9.
Leven
French:
Gui
British
Museum.
Beichtiger Barlaam
Translated
etc.
La
Paul
Vie
French
den
vertaalt
JEremiten,
from
the
Miinchen,
Meyer
the
Latin
In
1684.
de Seint
Poem
Josaphaz.
confirms
the editors
adduces
an
unknown
author.
11.
prose
work
by
an
unknown
author
in MS.
poem
in French
of No.
A
of the
4, by Jacob
12mo.
tedious
14.
15.
Another
Italian
miracle
di
followingold
\\a.
being of
the
13th
cent.
Museum.
century, based
on
the
abstract
in
Josafat
and
the moralizations.
play of
about
Giosafat
san
edition
second
of
in 1768, with
17. Storia
8vo., of which
1460.
che
SS.
second
Barlaam
without
edition
di
vita
from
124-152
da
By
Barlaam.
at Venezia
1600,
this, also
ei nacque
Bini
pp.
about
convertito
and
date;
Geo.
Bassano,
and
Antonio
There
16mo.
third, publishedin
illustrations.
de'
santissima
Telesforo
Eossi,in
without
1400.
Published
Eemondini.
da
Koch,
"
Vita
La
John
by
the
to
as
:"
about
play of
miracle
all three
British
fifteenth
in prose,
by Barlaam,
Edited
Zoten-
Vereins,'in
(pp.318-325)
No.
"
Hermann
Voragine.
de
Provencal tale
India,
Egerton,745,
Another
A
18.
Koning
long and
Literarischen
of No.
by
Modena
is
by
CnAaDRY.
third poem
16.
This
des
also
by
further
and
mention
They
13.
Josaphat
en
v.
1672.
'Bibliothek
10.
12.
F.
(1200-1250). Edited
in
versions,10-15
11a.
Heremit,
door
appearedin
Cambray
de
in the
chapters.
holy legend.
is
Fifty-sixshort
Hohenzollern,
Barlaam
van
in Nederduits
of the
by
and
Latin
named.
not
"
8. Poem
9.
H.
author
12mo.
Bedryf
en
Noo
version
BERG
and
new
prose
subject
:"
Het
foHo
Sohn,
Indien
and
page.
small
zweien
of Helffenstein
Indien.
van
der
Kdnig''sin
Date
last
on
Leben
dem
by
Dutch
of the
populartreatment
Barlaam.
This
MSS.
numerous
7. Die
T.
JOSAPHA
AND
of
MS.
a
appeared in
Santo
Bottari,
Josafat,figluolodel
belongingto
collection
Rime
Home,
1734,
1816.
per
a
Giosafatte. By
the
e
prose
Be
Avenero, Re
edited
romance,
Commendatore
delV
Francesco
Prose,'Lucca, 1852,
8vo.
by
de
XCVlll
the
For
Journal
FaiisboU,
seen
that
Five
there
required.
former,
Dewa
the
lists
with
the
Aranolis.
Feer^
see
Ceyloin
Branch
Jatakas,'
are
titles,in the
similar
much
above
of
The
seven
two
'Etude
of
59
p.
tales
and
with
collections.
sur
the
les
Royal
also
Jatakas,'
Asiatic
above,
pp.
identical, and
Editions
of
one
these
p.
Society,
liii, liv.
or
two
Gogerly,
58;
two
works
1853
It
be
with
more
are
MS.
a
Cambridge University Library possesses
of
several
various
other
MSS.
noted, for
readings
and
will
of
me,
very
the
by
XCIX
TABLE
LIST
ALPHABETICAL
OF
V.
JATAKA
STORIES
IN
of
Sanskrit
THE
MAHAVASTU.
from
Arranged
in
the
of
Possession
Eggeling's
and
Cowell
the
karmarakadhitaye
Amaraye
'
Catalogue
Asiatic
Royal
jatakai).
Buddhist
Society (Hodgson
Risliabasya-j".
Asthisenasya-j''.
Sakuntaka-j".
-
Campaka-nagaraja-j".
Saratag-j".
Godha-j".
Hastinl-j".
Sirl.j".
Kaka-j''.
SirT-prabhasya
Uruvilva-kasyapadi-kasyapanai)-]'
Syama-j".i
Ajnata- Kaundinya-
Syaniaka-j".
Kinnari-j
j".
".^
arthavahasy
with
(Two
Sarakshepanai)
j".
Collection).'
| Raksluto-nama-rislii-j".
Arindania-j".
Bhadravargikanag
"
mriga-rajasya
(Car.
Pit.
j".
33.)
j".
nama
Kusa-j".
Vanaradhipa-j".
Mafijeri-j".
Vara-j".
Markata-j"^.
Vijitavasya
Naliniye
title.)
Trinakuniyag
surupasya-j".
this
j''.
Kricchapa-3".
Mrigarajfio
MSS.
Vaideha-rajfio-j".
Yasoda-j".
rajakumarlye-j".
Yosodharaye
Punyavanta-j".
harapradana-j".
vyaghrTbhutaya-j".
,,
Purnasya
1
These
Society's
MaitrayanT-putrasya
two
Jatakas
Library
also
(Catalogue,
form
p
j".
the
14).
contents
of
separate
MS.
in
the
Royal
Asiatic
TABLE
PLACES
M.
the
Leon
AT
Peer
following
taken
has
is
places
Jetavana
WHICH
VI.
the
mentioned
trouble
at
to
the
count
TOLD.
WEEE
TALES
THE
the
of
number
of
commencement
monastery
the
times
each
Commentary.
410"
.416
Savatthi
.
Velmana
.
Rajagaha
55
"
Latthivanuyyuna
Vesali
Kosambi
5
.
Alavi
Kundaladaha
Kusa
Magadha
2
.
Dakkhinagiri
Migadaya
1
.
Mithila
1
.
By
the
Ganges
494
To
which
we
may
add
from
pp.
124-128
below-
Kapilavatthu
498
of
CI
TABLE
THE
At
his
request
number
of times
in each
of the
the
Rev.
in which
BODISATS.
Spence
the
VII.
Handy'
Bodisat
following characters
'
appears
pandit
in
'
the
made
an
Buddhist
analysis of
Birth
the
Stories
"
630
Cll
JATAKAS
TABLE
VIII.
IN
BAS-RELIEF
ILLUSTRATED
ON
THE
ANCIENT
MONUMENTS.
Arranged
from
Cunningham'' 8
General
Stupa
of Bharhut.'
of those
General
which
below, pp. 205, and foil. This is one
ham
Cunningto identify.
2
former
General
Cunning-ham
(p. 52): "The
[Naga
Jataka, i.e. Elephant
says
in the
Buddha
is the
as
legend here
represented
Jataka] is the correct
King of
name,
therefore
the Jataka, or
of necessity have
and
been
named
the Elephants,
Birth, must
I have
above
As
after him."
pointed out
(p. xli), the title of each
Jataka, or Birth
from
the
character
which
the
Bodisat
fills in it,
means
Story, is chosen, not by any
of other
General
himself
but
reasons.
a variety
indifferently from
Cunningham
gives
after
called
the
ascetic
the story
(No. 7 in the above
list),in which
Isl-singga Jataka
1
Translated
unable
was
whom
8
the
Not
as
is named
Jataka
yet
found
in
is not
Bodisat.
the
Jataka
the
Book
therefore
was
No.
probably
; but
first tale
Sarit
in
included
Dr.
in
Biihler
the
Sagara'
the
'
of
'Vrihat
has
Vrihat
shown
Katha
Somadeva
Katha'
of
'
in
the
of
Kshemendra
(Table
Gunadhya
'
Indian
I. No.
33),
(Table
I.
32).
contained
the inscription is lost.
part of the stone supposed to have
below, pp. 292, 293.
6
is included
in the
Mahavastu
It is mentioned
(Table V.), and
below, p. 128, and
of the
rails at Buddha
forms
Lai
the
one
(Rajendra
subject of the carving on
Gaya
Mitra, pi. xxxiv.
fig. 2).
*
The
Translated
Not
as
in the
yet found
Translated
There
are
below,
four
pp.
distinct
Jataka
186-188.
Book.
See
bas-reliefs
also
above, p. ixiv.
illustrative
of this
Jataka.
There
the
Jutaka
and
Book.
86
p.
Fas
has
and
in
One),^
Ivii.
Plate
(below,
of
heaven
of
Glory,
'
the
Dream
is
identifications
of
Nos.
Jetavana
and
xxviii.
Blessed
the
62,
pp.
12
of
Plate
of
the
heaven
Vejayanto
287.
Descent
of
of
below,
inscribed
(below,
Presentation
in
Katha
described
is
p.
(The
Stories
Nidana
worship
below,
Ohhanti
of
the
is
into
explained
Devi's
the
Jataka
in
and
63)
Monastery
in
13
the
above
doubtful.
Mr.
above,
(PI.
and
the
xxxvi.
there
Sanchi
his
and
and
Serpent
illustration
the
of
Jataka
Tree
in
Tope
181)
p.
other
are
in
Fergusson,
on
Jatakas
125)
fig.
Palace
is
Maya
The
bas-reliefs
Asadisa
the
Bhagavato
130-133).
the
identified
p.
'
xvi.
identified
yet
of
in
passages
reception
name
representation
very
Besides
which
illustration
is
PI.
mansion,
entitled
pp.
are
of
of
not
illustrative
certainly
instance,
whose
heavenly
origin
scene
list
the
the
do,
for
and
titles,
illustrative
Head-dress,
Buddha's
almost
are
titles
So,
without
scenes
which
with
scenes
Jataka
the
but
Book,
several
the
other
numerous
are
of
Vessantara
scenes
the
Sanchi
and
Sama
Jataka
the
on
has
Worship,'
xxiv.
(PI.
Tope
not
yet
identified.
Mr.
discovered
he
of
of
General
to
be
grammatically
the
has
described
scene
impossible.
his
enough
of
two
which
translation
of
on
this
of
pp.
inscription
it
show
to
(below,
below
reading
and
kind
Jataka
Sumedha
the
Cunningham's
incorrect,
been
Afghanistan,
in
illustrations
me
also
Simpson
('
Buddha
p.
been
have
able
and
11-13),
125,
of
drawings
me
to
another
bas-reliefs
identify
as
trative
illus-
as
126.
as
as
Bhagavato
the
sounding
rukdanta
elephant
to
seems
')
to
be
THE
dwells
ever
with
his
fraternity,and
of this chronicle
perpetuation
Buddhamitta
of
NIDANAKATHA.
the
Mahi/"isasaka, skilled
and
of
moreover
May
all
while
as
after
poimded
the
in
Buddhadeva
lend
this
comment
from
the
race
interpretation;
of
clear
Jataka,
three
Epochs,
will
of
of
the
on
the
intellect.
favourable
their
me
settingforth
middle, and
canons
the
likewise
; and
wise, sprung
the
monk
good men
speak !^
Inasmuch
of Buddha
tranquil and
desires
who
attention
if it be
the
ex-
distant,
be
clearlyunderstood
by
hear it by being understood
from
those who
the beginning,
I will expound it after settingforth
the three
therefore
Epochs. Accordingly from the very outset it will be well
the limits of these Epochs.
Now
the narrato determine
tive
the
the
existence, from
of the
Bodhisatta's
feet of
Dipankara
Buddha
proximate,
leaving
Epoch.
to
the
rebirth
his
his
in
the
resolution
Tusita
omniscience
Tusita
the
leaving
that
time
after
heaven
Distant
the
heaven
at
become
to
existence, is called
Yessantara
From
formed
he
the
his
to
tainment
at-
of
throne
Knowledge,
the narrative is called the Intermediate
Epoch. And the
Proximate
Epoch is to be found in the various placesin
he sojourned (during his ministry on
which
earth). The
of
the
on
followingis
Tradition
thousand
this
In
tells
good family
1
The
follow
to
the
2
above
the
both
lines in the
arrangement
style.
kxi asankheyya is
asankheyyas'^and
was
a
city called
there
dwelt
there
on
four
that
us
cycles ago
city
EPOCH.
DISTANT
THE
brahmin
sides,
originalare
of the
periodof
in
on
verse.
named
hundred
Amaravatl.
Sumedha,
father's
the
I have
duration,lit. an
found
extreme
and
it
the
impossible
involution
incalculable.
of
of
THE
mother*
back,
side, of pure
birth
by
and
He
beauty.
engaging
still young.
was
of
steward
for
endowed
pursuit.
His
minister
of
seven
with
brahminical
his
other
any
generations
respected,a man
comely,
and
amiable, and
followed
in
SUMEDHA.
conception
unreproacbed
well-favoured
he
OF
STORY
studies
the
open
state, who
the
filled with
stores
without
parents died
his
remarkable
while
acted
as
roll-book
gold and
of
silver,
gems
The
"
Sumedha
wise
to
be
thought
parents and
my
world
right
that
took
with
of
his
intention, he
in
the
city, gave
the
To
here
when
make
easy
there
with
proclamation
clear
This
they
be
to
people, and
the
the
Story
of
its
being
I
in
will
metrical
relate
asankheyyas and
citythere
was
Resounding
'Lit.
Here
with
caused
"
called
Amara,
the
ten
the
drums
glossin the
beautiful
Amara,
it is
which
cyclesago
and
cries,abounding
text
to be
pleasant,
in food
and
drink.-
whole
ten
cries.
beat."
enumerates
the
it with
cyclesago
resounding
thousand
thousand
hundred
not
construction.
metrical
explaining the
must
form, is
therefore
Four
made^
full in the
in
Buddhavawsa,
12.
went
embraced
Sumedha
understand.
to
when
hermit.
at intervals
sentences
Four
from
Buddhavamsa,
very
caused
this matter
related.
be
"
go ?
amassing
it
farthing with them, can
it an
object to take my
And
informing the king
make
I
After
"
ancestors
largess to
life of
ascetic
not
should
wealth
me
himself,
to
said
in
THE
Tlieii
follows
of
some
these
The
13.
NIDANAKATHA.
of
stanza
Buddliava"?sa
enumerating
cries,
trumpeting
of
elephants, the
of)
viands
and
drinks
cried, with
were
the
invitation,
Eat
*'
and
drink."
It
14.
to
on
goes
say,
citysuppliedwith
Possessing the
races
The
In
15.
of devout
cityof
the
hoard
store
'II
16.
like the
men,
dwelt
Amaravati
was
tens
many
of
industry,
dwellers
of many
hrahmin
of
cityof
prosperous
named
millions,hlest
the
angels.
Sumedha,
with
much
wealth
and
Studious, knowing
Master
with
precious things,thronged
seven
sort
every
ahode
Whose
requisite,
engaged in
every
the
of the science
Mantras,
versed
of divination
in the
three
Vedas,
of the traditions
and
and
ohservances
of his caste.
Now
the
day
one
wise
Sumedha,
having
retired
the
to
"
there
from
man
be
must
Seated
18.
in
Grievous
is rehirth
subjectto
leave
then
and
will I seek
this
me
And
departwithout
Nirva/^a
to
Accordingly
thought
the
birth,to
Let
leads
that
seclusion,I
Therefore
19.
road
existence."
17.
am
decay,to
follows
as
breaking
it is
up
and
releases
said,
of the
body.
disease.
perishablebody,
this
of
vapours,
20.
There
is,there
I will seek
The
Bodhisatta
52), Ramapandlto
this
is
must
desires and
be
road, that
without
wants.
road,
it cannot
but
I may
obtain
be
release
from
existence.
(Dasaratha
THE
Further
is
h.e reasoned
the
pleasure as
existence
there
existence
which
as
is
there
puts
21.
22.
As
where
there
is
So
where
there
is existence
And
as
So
where
cold
that
lust
be
is also
is heat
is the
threefold
fire
with
evil there
is also
it is
y^
said,
hliss,
for non-existence.
look
is also
there
there
Birthless, because
the
Therefore
we
passions;
is evil Birth
there
where
must
other
evil condition
and
so
Nirvana
the
and
bad
there
suffering
there
there
is also
Nirvana, called
be
where
there
must
one,
of
cessation
there
is
there
the
it, so
of)
where
so
opposite
is heat
to all rebirth."
end
an
pain,
there
this world
in
as
there
blameless
also
must
where
opposition to
and
good
it
in
of
its
be
fires
extinguishes (the
as
For
"
correlative
neutralizes
and
thus,
must
; and
SUMEDHA.
OF
STORY
cold,
passion extinction
of
be
must
sought.
And
23.
where
so
Again
into
coexistent
as
Even
he
reasoned
heap
covered
with
is birth
thus,
"
there
of
filth,if he
of
lotuses
Just
even
where
so
man
is
way
the
of
but
way
blessed
road
encompassed
is not
a
escape
the
Lit.
Mr.
Vedic
"
the
man;
is
of
fast
the
heal
there
of
of
of
the
even
so
for
with
of
the
its not
the
pond
deathless
And
just
there
fault
there
is
who
man
is
being sought
And
person.
sickness, there
disease, if he
but
sin, if it
lake.
when
'
the
great
that
by robbers, if when
not
fly it is not the
but
his
the
fallen
seek
to
defilement
by sin,
road
oppressed
can
the
Nirvana
to
held
and
physician who
does
leading
fault
who
man
of
he
that
sought.
great pond
arrive
of
fault
the
is not
lake
of
washing
is surrounded
who
is the
it is not
sought
as
of
the
fault
it the
there
IN^irvawa for
is not
seek
not
ought
be
\^
ofi" a
afar
shall
way
should
who
man
beholds
does
as
of birth
five colours,
good,
cessation
the
as
being
does
not
get
Extinction."
Fausboll
abbreviations.
points out
to
me
that
in
tividhaggi
and
jati
we
have
NIDANAKATHA,
THE
cured
by going
physician; even
disease
and
of
sin
knows
tlie
to
if
so
seeks
the
not
lies with
him
and
Therefore
it is
said,
As
24.
fallen
man
If he seek
25.
there
If
seek
man
As
26.
beset
man
So
27.
when
Seek
And
28.
So
29.
as
one
the
is
the
way
lake
fault
sin, the
to
fault
of
in the
not
is sick and
the
fault is not
iti the
lake
bliss,if
road
the
sin
of bliss.
in the way
disease,the
sin,
of Nirvana.
with
beset
man
stains of
of escape,
way
with
is not
physicianat hand.
fault is not
oppressedwith
teacher,the
spiritual
And
washes
fault is not
the
lake
that
of Nirvana
diseased,there being
heal
not
end
sin-destroyingteacher."
road, the
who
man
not
is
who
bid him
if
Seek
that
not
If he
away,
is
an
the
with
there
puts
not
of tlie
filth,
beholdinga brimming lake,
among
exists
If he flee not
fault
no
oppressed by the
spiritualguide who is at hand
who
man
with
not
that
not
So when
which
road
is
physician tliat
in the
healer
of sin
disease
the
fault is not
in the
teacher.
"
freed
And
heap
as
do
from
all
and
men
not
desires,
city
depositing filth
women
gather
the
enter
it
in
the
fold
or
of
on
skirt
Nirva/ia.
a
of
dungtheir
feeling no
desire for it ; so shall I also cast off this perishablebody
without
city of Nirvawa.
regret, and enter the deathless
without
And
abandon
seamen
as
regret an unseaworthy
ship and escape, so will I also, leaving this body, which
its nine
distils corruption from
festeringapertures, enter
And
without
man
as
a
regret the city of Nirvana.
carrying various sorts of jewels,and going on the same
of robbers, out
road
band
with
of fear of losing his
a
from
them
and
jewels withdraws
gains a safe road ; even
this impure body is like a jewel-plundering robber,
so
if I set my
affections
thereon
the precious spiritual
jewel
garments,
of the
but
sublime
loathing it,
throw
it
be
away,
lost to
me,
there-
STORY
THE
fore
ouglit
this robber-like
As
30.
of
city
Therefore
body."
Mrva?^a,
it is
said,
off
corpse
loathing shake
with
might
man
the
enter
to
SUMEDHA.
OF
forsaking
bound
his
upon
shoulders,
independent,master of himself ;
Even
let me
so
depart, regrettingnothing,wanting nothing,
this
Leaving
perishablebody, this collection of many foul vapours.
and women
And
deposit filth upon a dungheap.
men
as
And
31.
32.
depart secure,
And
So
33.
will I
As
And
34.
the
as
the
forsake
owners
bark
rotten
is shattered
that
and
leaking,
35.
So
shall I go,
As
its
desert
And
36.
owners
a
as
of
and
Even
gets him
Sumedha
gave
the
he
made
himself
and
Dhammaka,
from
the
And
with
retirement
away
at
view
which
to
are
obtain
near
world
the
Bvam
samdhite
kammaniye
citte
parisuddhe
aforesaid,
as
and
farers
way-
renouncing
hindrances
the
in
Himavanta
mountain
called
free
(tomeditation).
residing in the
characterized
by the
the words
beginning
power
pariyodate
embraced
anangam
in
that
vigatupakkilese
thite
Sutta, see
(Siimafifiaphala
world, the
perambulation hall
''
mudubhute
And
vantages
ad-
and
hut
the
indigent
house.
and
hermitage
built
the
open
from
the
house,
are
supernatural faculties, which
in
eight causal qualitiesdescribed
^ he
thus tranquillised,"
mind
With
a
robbers
the
upon
from
own
to
kept
away
a
his
treasure
material
five defects
a
with
company
pondered
with
of
hoard
pleasures,both
city of Amara,
all
parts
wares,
similes
nine
sufferers,and
and
his
robbers,
"
in
thus
immense
an
with
gone.
connected
wise
running.
it I
Leaving
apertures ever
ship.
walking
is this
so
Having
losing
its nine
with
broken
the
carryingwares,
man
Seeing danger
37.
regret or longing,
departwithout
And
THE
hermitagethe
with
its nine
bark
with
NIDANAKATHA.
ascetic life of
its twelve
when
advantages. And
world, forsakingthis hut,
thus
of
had
he
crowded
given up the
with eightdrawbacks, he repaired
to the foot of a tree
with its ten advantages,
all sorts of grain
and rejecting
And
lived constantly
wild fruits.
strenuously
upon
and in standingand in
exertinghimself both in sitting
walking,within a week he became the possessor of the
Faculties ;
eightAttainments, and of the five Supernatural
"
and
in accordance
so,
with
his prayer,
might of supernatural
knowledge.
he
attained
the
Therefore it is said,
38.
Having ponderedthus
To
39.
Here
I made
There
40.
I built
Possessed
an
me
of the
excellent
Faculties.
supernatural
of the nine faults,
I threw off the cloak possessed
raiment
of
bark
of the twelve advantages.
the
on
possessed
put
the
Then
41.
And
42.
And
with the
to the tree-foot
eightdrawbacks,
of
possessed
ten advantages.^
and planted,
the grainthat is sown
"Whollydid I reject
of
And partookof the constant fruits of the earth,possessed
43.
went
many
advantages.
Then
44.
And
Now
the
the
kara
in standing,
and in walking,
strove,in sitting,
strenuously
seven
daysattained the might of the Faculties.^
within
knowledge,was
strengthof supernatural
livingin
bliss of the (eight)
Attainments, the Teacher Dlpanappeared
in
the
world.
At
the
of
moment
of
his
Buddhahood,
whole
universe
^
Mr. Fausbbll writes to me that gune for gunehimust be viewed
Pali form originating
in the Sanskrit gunaih.
2
Here
follow four pages of later commentary or gloss,
which
untranslated.
as
an
old
I leave
THE
10
arches
and
Sumedha,
of
rows
the
questioned
the
from
his
till he
and
hermitage,
proceeding
those
above
was
hermit
the
and
men,
"
it is
Therefore
With
Then
jars.
can
joyous multitude, exclaimed, "What
and
and
side
alighting stood on one
people, Tell me, why are you adorning
the
"
In
47.
air
reason?"
this road
brimming
ascending
through the
beholding the
be
NIDANAKATHA.
said,
districts,
having
road
clearingthe
are
invited
the
by
Buddha,
which
should
he
come.
And
48.
I at that
time
leavingmy hermitage,
tunic, departedthrough the air.
And
seeingan excited multitude
joyous and delighted.
from
the
air
I
Descending
straightwayasked the men,
The people is excited, joyous and happy.
For whom
is the road being cleared,the path, the way of
Rustlingmy
49.
50.
And
the
barken
his
coming
for
invited
the
And
of
the
world, much
it behoves
He
said
the
at
Buddha
the
more
to
me
therefore
the
hermit
word
join
to
One, and
these
appearance
making ready
road
actual
the
are
he
by which
Sumedha
thought, ''The
is rarely met
with
Buddha
the
Sudassana
monastery
great
Blessed
the
blessed
come.''
sound
dwells
and
town,
we
"
men
of
is
to
very
in
the
Buddha
in
men
"
men,
If
a
piece of ground,
assign to me
with
I will clear the
ground in company
you." They
is well ;
and
consented, saying, "It
perceiving the
hermit
Sumedha
to be possessed of supernaturalpower,
piece of ground, and assigned
they fixed upon a swampy
for
road
the
Buddha,
"
it to
his
cause,
filled with
thought
within
thou
joy
prepare
of which
himself,
"I
this
spot." Sumedha,
the
Buddha
am
able
was
to
the
prepare
DIPANKARA.
AND
SUMEDHA
II
if so
but
piece of ground by supernatural power,
satisfaction ; this day it
no
prepared it will give me
and
duties ;
behoves
to
fetching
me
perform menial
this
"
earth
But
of
train
the
ere
the
it upon
threw
he
could
ground
by him,
cleared
be
with
"
saints
miracle-working
thousand
hundred
spot.
on
Sumedha
"
Yermilion
with
the
and
thirty-twocharacteristics of a great man,
with
the eighty minor
beauties, attended
by a
fathom's
a
depth, and sending forth in streams
in pairs of different
Buddha
hued
-rays, linked
varied
like
the
and
wreathed
lightnings that
it
studded
gembehoves
Buddha
let
let not
him
with
trampling on my
jewelled planks,
and
my
in
spreading
of
51.
like
the
hair
matted
mire
body
So
inky
and
as
if
in
mire
long
loosed
bridge of jewelledplanks.
Questioned by
the
rae
An
they replied,
his
This
Conqueror
For
him
named
the road
is
Dipankara,
cleared, the
Therefore
way,
of the
the
of his
nay,
saints
bridge
of
good
my
hair, and
in the
it is
is born
universe,
path
the
"
lay down
incomparable Buddha
lord
day
for
world,
The
in
mantle, roll
skin
bark, he
of
for
be
his hermit's
garment
flash
mire
upon
six-
colours,
"
the
of
the
thousand
walking
saying, he
halo
life
my
hundred
will
deed
happiness."
of
walk
one
four
his
this
exclaimed,
"
sacrifice
Blessed
the
advance
heaven
make
to
me
of
vault
with
marked
the
the
seek
to
endowed
form
Buddha's
rousing himself
lion
all
Forces, with
the ten
majesty, like
transcendant
all decked
with
endowed
Dipankara
his prey
six
the
with
endowed
coming.
said.
into
NIDANAKATHA.
THE
12
When
52.
I heard
Eepeating,
53.
I will
If you
54.
of Buddha
name
Buddha,
Then
they
Then
repeatingwithin
But
b^.
ere
The
Possessed
of the
every side
On
Buddha,
joy.
pass
coming.
pathway
the road.
! I cleared
the
great sage,
saints
thousand
hundred
four
away.
place,
Buddha
with
road
rise to receive
men
their
forth
send
drums
him, many
from
supernaturalattributes,
pure
six
angelsoverjoyed,shout
and
Men
me,
himself,
like
57.
the
not
of his
path
cleared,Dlpankara
entered
Conqueror,
me,
portion was
my
to my
to clear the
piece of ground
me
gave
the
utterance
happy moment
Buddha, assign to me
for the
path
within
forthwith
up
the
seed, may
the
sow
clear
! I gave
Buddha
joy sprang
pondered,joyfuland excited,
there
Standing
Here
the
forth
their
music.
applause.
angels,
upraisedapproach the great Being.
with earthlymusic.
Angels with celestial music, men
Both
sending forth their strains approach the great Being.
look
Angels
58.
both
And
59.
men,
upon
Men
standing on
I loosed
robe
Bark
63.
Let
the
Let
him
ground
flowers.
coral
in all directions
upwards
and fragrantMesua, Punnaga,
Ketaka.
and
Then
and
throw
flowers,Cadamba
Salala
and
Champac
62.
the
in all directions
sprinkledown
the air
Erythrina flowers,lotuses
Celestial
61.
upon
clasped hands
with
in
Angels floating
60.
men
my
and
advance
tread
not
mire
of skin,
mantle
Buddha
the
in the
lay in the mire, again beholding the Buddhawith his unblenching gaze,
majesty of Dlpankara Buddha
follows :
Were
I willing,I could
enter
he thought as
novice
in the priesthood,after
the
a
as
city of Ramma
passions; but why should I
having destroyed all human
And
lie
as
"
disguisemyself^
'
followingis
The
I could
chose
ecstatic
Arhat
this would
But
into Nirva,?m
monk
and
by
so
endure
enabled
others
save
which
the
ages
to
to
be
then
a
should
to
as
selfish
I thus
let
Nay,
well
at
the
as
of heroic
a
death
"
at
myself." This
trials in the
Buddha,
and
human
passion,and
attain
once
Nirvawa
to
rather
is the
great Act
within
was
exercise
of the Paramitas,
Kachchilyana'sGrammar,
redeem
p. vi.
mankind.
his
of
I should
humble
a
cease
an
to
benefit
garb of
Buddha,
Eenunciation
grasp,
that
See
become
and
become
qualifymyself to
Nirvana
so
destruction
If I
meaning of this passage :
and
the
practiceof
priesthood,
by
me
Bodhisattva,when
become
be
Buddhist
the
enter
after the
Nirva/^a
saint.
I take
what
once
meditation
or
exist.
at
attain
to
preferred to
he might be
D'Alwis's
duction
Intro-
SUMEDHA
of human
risen
the
mankind
the
should
the
of
attain
Nirvawa
the
made
himself
down.
Therefore
the
As
lay upon
If I wished
But
65.
omniscience
attain
this
it is
the
of
is done
right that
ditions
eight con-
Buddhahood),
Buddha,
and
he
laid
said,
the
was
and
them
carry
of my
thought
heart,
should
why
I will
it I
this
so
when
become
to
it is
ground
and
indeed
attainment
resolution
having
Truth, enable
enumerated
having
(necessary to
64.
this
the
and
Existence,
Then
the
'3
me
Ocean
do."
DIPANKARA.
knowledge of
Ship of the Truth
supreme
to enter
afterwards
I
Let
passion?
to
across
AND
hecome
resolute
hut
and
Buddha,
passions.
Truth
(save)men
and
angels.
should
"Why
66.
I will attain
67.
Will
attain
Cutting ofE
68.
of
ocean
omniscience, and
of
this resolution
By
the
cross
mine, I
omniscience, and
the
of
stream
angels to
cross.
of resolution
man
and
men
save
and
men
angels,
the
transmigration,
annihilating
three
forms
existence.
enable
alone
blessed
the
the
Truth,
I will carry
Dipankara having
across
with
reached
me
the
men
spot
head.
And
by the hermit Sumedha's
opening
of
kinds
of
his eyes
the
five
as
one
possessed
grace
opens
and
the
hermit
Sumedha
window,
a
jewelled
beholding
lying in the mire, thought to himself, This hermit who
close
stood
"
lies here
his
formed
has
fulfilled
be
prayer
his
that
And
Gotama.
delivered
he
hermit
resume
lying
What
the
follows
the
would
he
standing there in
this
prophecy,
in the
from
translation
?"
mire
yasma
with
p.
to
15,
and
"
Behold
"Yes,
11.
midst
will
thousand
Buddha
named
of the
assembly
ye
this
austere
nipajjibelongs to
line
hundred
become
the
Buddha
casting forward \
considering,he
future, and
asankheyyas
time
be
to
And
not?"
or
into
prescient gaze
perceived that four
cycles from
resolution
the
later
commentary.
THE
"
This
he
lies here
man
Buddha,
four
his
will
become
made
having
will
prayer
and
asankheyyas
birth
NIDANAKATHA.
hundred
the
at
of
end
cycles hence
thousand
Gotama,
named
to become
resolution
answered;
be
Buddha
the
and
in
that
disciple the
chief
his
Ananda,
Kolita, the
thera
female
Buddha's
servitor
disciple the
will
Khema,
nun
be
the
he attains
to years
Uppalavawwa. When
of ripe knowledge, having retired
from
world
the
and
foot of
made
the great exertion, having received
at the
of rice milk, and
a
partaken of it
banyan- tree a meal
the
of the Neranjara, having ascended
by the banks
Indian
throne
of Knowledge, he will, at the foot of an
it is
Therefore
fig-tree,attain Supreme Buddhahood.
second
the
nun
said,
70.
71.
DTpankara, knower
Standing by that
See
ye
ages
worlds, receiver
with
his matted
will be
he
of
offerings,
words
pillowedmy
hermit
hence
hair,
Buddha
in this world.
Having fought
73.
wMcli
this austere
Countless
72.
of all
Having
pleasantKapila,
of austerities,
great fight,performed all manner
received
rice
there
foot of the Ajapala tree, and
the
at the
sat
pottage,
Shall
74.
approach
Having
Conqueror
Shall
by
come
Neranjara river.
the
received
rice
the
fair
pottage
road
on
the
prepared
banks
for
of the
him
to
Neranjara, the
the
of
the
throne
of
foot
Bodhi-tree.
75.
and
unrivalled
Then,
salutingthe
glorious,reverentially
Bodhi,
At
76.
77.
the
79.
Indian
an
The
mother
that
His
father
will be
His
Void
78.
of
foot
The
chief
him
shall be
Suddhodana,
will be
disciples
passion,freed
of human
Ananda
servitor
and
Void
of human
sacred
he
shall
himself
of this Buddha
Buddhahood.
Maya,
will be
Gotama.
Kolita,
desire,calm-minded
and
tranquil.
Conqueror,
upon
be his chief female
disciples,
from desire, calm-minded
and tranquil.
will attend
Uppalavawwa will
passion,freed
tree
from
attain
called
Upatissaand
Khema
The
bears
fig-treehe
the
is called
Assattha.
SUMEDHA
The
will
hermit
be
AND
Sumedha,
DIPANKARA.
exclaiming, My
it
"
prayer,
seems,
filled with
happiness. The
of Dipankara Buddha,
multitudes, hearing the words
hermit
were
joyous and delighted, exclaiming, The
is an
the
tender
Sumedha, it seems,
embryo Buddha,
accomplished,"
was
"
shoot
that
will
ford
to
lower
to
cross
down
into
up
"As
they thought,
unable
grow
the
ford
stream,
dispensationof Dipankara
Paths
paths
so
even
Buddha
their
we
shall
be
and
their
their
way.
in
enabled
fruition
we,
thus
thou
thy
own,"
is
to
attain
shalt
the
the
become
to make
presence
and
he
if under
fail to
we
and
Buddha
For
fording a river, if
opposite him, crosses
man
the
Buddha."
the
they recorded
their prayer
And
(for future sanctification).
Dipankara
also having praised the
Buddha
made
Bodhisatta, and
of flowers, reverenan
tially
ofieringto him of eight handfuls
saluted
him
and
the Arhats
also,
departed. And
four hundred
thousand
in number, having made
ofierings
of perfumes and
to the Bodhisatta
garlands,reverentially
saluted him
and
the
angels and men
departed. And
and
bowed
down
to him,
having made the same
offerings,
went
And
the
his
seat
And
as
thousand
hermit
have
all had
Bodhisatta, when
so
tions,"
exclaiming, I will investigatethe Perfecdown
sat himself
cross-leggedon a heap of flowers.
the Bodhisatta
sat thus, the
angels in all the ten
worlds
assembling shouted applause. Venerable
all the
Sumedha,"
auguries which
they said,
and
"
"
themselves
whom
thou
cross-legged,saying,
Perfections,'
"
assuredlythou
these
make
words
shalt
omens
former
when
themselves
manifested
the
these
"
"
seated
do
our
strenuous
praises. Therefore
lauded
this
he
the
it is said.
will
have
This
surelywill
effort and
'We
day
Buddha.
become
appear,
they
all these
Bodhisattas
exert
Bodhisatta
appeared
know,
we
become
tigate
inves-
to
Buddha
thyself." "With
with
varied
THE
these
Hearing
80.
and
Angels
81.
Clap
83.
As
Yet
84.
and
to
come
the
river,if
Even
we
so
time
ford
lower
all,if
to
make
lose this
we
All
disciplesof
the
the
the
oppositeford.
Buddha,
before
him."
receiver
the
ray meritorious
celebrated
him.
great river,
world-knowing Dipankara,
Having
clasped hands,
with
dispensation,
fail to reach
the
cross
before
Buddha.
worlds
thousand
ten
obeisance
of this Buddha's
"
they
shall stand
come
angels in
and
shall stand
we
crossing a
and
laugh,
Gaining
The
86.
arises,men
hands,
we
men
of the
incomparahleSage,
delighted,exclaimed. This is an emhryo
men
in time
In
85.
their
Should
82.
"
words
clamour
great
NIDANAKATIIA.
of
Buddha
that
offerings,
his
act, went
way.^
saluted
present
were
me
with
reverence,
Men,
Nagas,
the
When
87.
glad, with
I
Joyful
88.
Flooded
And
89.
Lord
bowed
of
with
world
the
down
his
gladsome heart, I
a great joy,glad
with
am
with
even
to
and
me
following had
departed.
passedbeyond
from
up
with
seat.
my
great gladness ;
myself cross-legged.
thought
myself,
I
have
mastered
the supernatural
meditation,
I sat
thus
as
rose
I seated
rapture then
within
ecstatic
subjectto
am
Gandhabbas
sight.
my
Then
and
Faculties.
In
90.
91.
worlds
thousand
When
there
in miraculous
Unrivalled
thus
no
that
sages
I have
powers
beheld
they
are
the
sitting,^
me
rival me.
reached
this bliss.
dwellers
of
ten
thousand
worlds
Eaised
The
omens
The
same
92.
So
The
All
worlds
this
are
All
Gems
This
when
day they
all have
and
day they
Lit.
"
raised
Lit.
"
at my
Mr.
FausboU
trees
all bear
sparkle in
day
on
all gems
earth
do
cross-legged,
ceases.
verilythou
seen,"
stilled and
land
and
bloomed,
are
!
sat
day.
laden
shalt be
Buddha.
silent.
"
blossom
Buddha
Bodhisatta
"
creepers
This
ages
shalt be
flowers
This
98.
beheld
are
These
97.
in former
beheld
are
thousand
95.
is
This
94.
dispelledand heat
day these things are
Cold
93.
96.
be
Buddha.
to
shalt
flow,
be
Buddha.
sea,
"
verilythou
with
shalt be
Buddha.
fruit,
fruit, verilythou
"
shalt be
Buddha.
and
sky,
glitter,verilythou
"
shalt be
Buddha.
writes
that
yam
is
mistake
of the
copyistfor yd=:ydni.
THE
And
tlie
kara
Bodhisatta, having
Buddha,
filled with
himself,
fail;
For
death
of
and
The
"
is
the
of
fall
of
roaring
when
he
woman
with
certain,
even
"
the
sunrise
his
the
worlds,
within
of
word
in
into
the
the
become
air,
as
are
Buddhas
a
speech.
the
as
lion's
delivery
things
the
cannot
their
dawn,
at
these
word
whose
lair, as
all
as
fail,verilyI shall
cannot
Dlpan-
thousand
truth
thrown
leaves
so
from
clod
as
child,
of
words
ten
beings
are
mortal,
the
deviation
no
heard
angels in
Buddhas
it is
the
immeasurable
there
as
NIDANAKATHA.
of
and
sure
is
Buddha."
and
sure
Therefore
said,
Having
118.
heard
the
words
of Buddha
and
of
the
angelsof
ten
thousand
worlds,
I then
Glad, joyous,delighted,
The
119.
Buddhas
vain
There
speak
thought
doubtful
not
within
thus
words,
myself :
Conquerors speak
the
not
words,
is
falsehood
no
in
the
Buddhas,
verilyI
"
shall
become
Buddha.
120.
121.
122.
123.
124.
As
So
the word
As
the
death
So
the
word
risingof
clod
into
cast
As
the
So
the word
As
the
So
the word
of the
air doth
of the
of the
of the
As
the
the word
of the
having
thus
deliveryof
is
and
sure
is certain
sun
lion who
has
when
with
child
gloriousBuddhas
made
the
view
sure
ground,
everlasting.
and
is
sure
and
night
sure
is
sure
everlasting.
has
and
gloriousBuddhas
women
the
to
constant.
is
gloriousBuddhas
with
Buddha,"
is
gloriousBuddhas
the
roaring of
surelyfall
gloriousBuddhas
of all mortals
So
And
the
faded.
everlasting.
"
is certain,
and
everlasting.
is certain,
is
sure
and
everlasting.
resolution,
*'
I shall
surely
tions
investigatingthe condithat constitute a Buddha,
are
exclaiming, Where
the
that make
the conditions
Buddha,
are
they found
directions?"
above
below, in the principalor the minor
or
the principles
of all things,and
investigatingsuccessively
beholding the first Perfection of Almsgiving, practised
become
to
"
and
followed
his
own
soul
former
by
"
Wise
Bodhisattas, he
Sumedha,
from
thus
this
admonished
time
forth
THE
thou
water-
overturned
jar
remains, and
to wealth
and
till
said,
125.
Come,
ask
nought remains,
thou
these
first
perfection of
will
words
the
search
of
tree
for
as
that
none
thou, indifferent
and
the
so
child, and
come
With
the
it is
of
if
so
and
to all who
they require
thyself at the foot
attain
wife
fame, and
that
water
it,even
recover
Buddha."
the
discharges
cannot
and
19
perfectionof Almsgiving
fulfil the
must
PARAMITAS.
TEN
Bodhi
goods great
everything
shalt
and
seat
become
strenuously resolved to
Almsgiving. Therefore
he
conditions,this
Buddha-making
way
and
that,
Above
and
below,
far
directions,as
as
the
of
principles
things extend.
Then,
126.
The
Do
127.
Even
129.
Do
But
other
of
search, I beheld
my
followed
former
by
strenuouslytaking
so, when
thou
the
first Gift-perfection,
sages.
give
thou
seest
all in
away
it upon
that
any
alms,
considering further,
conditions
second
that
Perfection
wise
the
high
thou
road
thyselfadvance
To this first perfection
of almsgiving,if thou wilt attain Buddhaship.
As a brimming water-jar,
overturned
by any one.
all
the
and
retains none
within,
Dischargesentirely
water,
128.
"
I made
as
make
of
Sumedha,
Mor^l
from
the
as
There
day
and
for
forth
as
beside
be
must
Practice, he
this
middling,
jar overthrown.
water-
Buddha,"
perfection of Morality ;
his
"
beholding the
thought thus,
mayest
the
Yak
this
ox,
thou
fulfil
regardless
thou
shalt
so
bushy tail, even
become
if from
this day forward
Buddha,
regardless
of thy life thou
he
keepest the moral precepts." And
strenuously resolved to attain the second perfectionof
Moral
130.
131.
Practice.
For
the
Let
me
Then
Therefore
conditions
of
Buddha
investigatethe
other
maturity.
I beheld
investigating
Practised
and
followed
it is
by
the
former
said,
cannot
be
conditions
second
sages.
so
few,
that
Perfection
bring Buddhaship
of
Morality
to
THE
20
1 32.
This
second
And
do thou
one
reach
NIDANAKATHA,
the
strenuouslyundertake,
perfection of
Moral
if
Practice
thou
wilt
attain
Buddhahood.
133.
And
Then
1 34.
the Yak
as
So
and
there
also do
Ever
when
cow,
awaits
Sila
guard
tail has
death, and
the
as
will
thou, having
the
her
Yak
preceptsin
four
the
stages,
be tlie only
cannot
considering further, "These
conditions," and
Buddha-making
beholding the third
of Self-abnegation,
he thought thus,
Perfection
0 wise
henceforth
fulfil the
Sumedha,
mayest thou
perfection
of Abnegation ; for as a man
long the denizen of a prison
But
"
feels
for
love
no
live there
it, but
even
more,
no
is
discontented, and
so
do
wishes
to
135.
the conditions
For
I
that
maturity.
then
Investigating
136.
Practised
137.
And
138.
As
Buddha
the third
that
Perfection
few,
so
bring Buddhaship
of
to
Abnegation
former
by
sages.
strenuous^ undertake,
of abnegation,if thou wilt
perfection
long
man
be
cannot
conditions
do thou
one
the
reach
I beheld
followed
and
third
This
make
investigateothers, the
will
denizen
of
the
house
of
attain Buddhahood.
suffering.
Feels
139.
Even
pleasure therein,but
do
so
Set
But
no
thy
thou
Viz., I
us
appears
of the Yak
the
upon
considering further,
suppose,
wanting
or
as
prison-houses.
"These
he
dignity,is
ox
favourite
"
be
0 wise
This
with
one
[Bos Grunniens) is
royalty.
from
beholding
thought thus,
release
cannot
by dragging it forciblyaway.
in
Tibetan
insigniaof Hindu
conditions," and
of Wisdom,
Perfection
rather
all births
to obtain
self-abnegation,
face toward
Buddha-making
look
the
beautiful
Existence.
the
the
only
fourth
Sumedha,
metaphor, which
Hindus.
object,and
The
one
to
tail
of
thou
do
from
THE
TEN
this
day
PARAMITAS.
fulfil
forth
perfection of
knowledge, great, small,
Wisdom,
avoiding no subjectof
middling,^ do thou approach
or
them
questions; for
rounds, avoiding
that
the
as
all
the
wise
his
on
begging
small,
the
ask
and
men
friar
mendicant
of
none
2i
he
it is
For
140.
fourth
the
the
will
conditions
that
143.
and
This
fourth
And
reach
And
as
Either
Even
144.
perfectionof
And
make
investigatethe
Practised
142.
strenuously
he
I beheld
followed
do
the
thou
by
Buddha
fourth
the
former
be
cannot
conditions
other
that
so
As
of Wisdom
Perfection
sages.
perfectionof wisdom,
if thou
wilt
attain
acts
monk
himself,
shalt
on
his
become
attain
is
said.
'
Lit.
After
"
the
not
kind
Lit. in all
thought thus,
"
wise
the
be
only
fifth Perfection
Sumedha,
do
if thou
in
strenuous
to
this
lion,the
art
Buddhahood.
from
exerts
to
strenuouslyundertake,
Exertion, he
the
few,
bring Buddhaship
cannot
considering further, "These
Buddha-making conditions," and seeing the
thou
fore
There-
Wisdom.
But
of
solved
re-
said,
maturity.
then
Investigating
141.
And
Buddha."
in
exertion, and
Buddha."
fifth
And
perfectionof
avoiding anything
understand
all existences
among
kularh,
as
he
not
and
seen
etc.
postm*es,walking,standing,
from
firm
thy
thou
resolve
Therefore
Exertion.
things great,small,
will be
all
laggard,
made
in
v.
and
143.
middling.
it
NIDANAKATHA.
THE
22
145.
For
I
146.
147.
the
Buddha
be
cannot
few,
so
which
investigatethe other conditions
maturity.
the fifth Perfection
then I beheld
Investigating
Practised
and followed
by former sages.
This fifth do thou strenuously
undertake,
reach
As
the
Is
149.
of
will
And
148.
conditions
no
perfectionof exertion,if
lion,king
of
laggard, but
Even
And
the
do thou
so
reaching
to
of Exertion
wilt
attain
Buddhahood.
ever
also in every
the
thou
bring Buddhaship
heart,
existence
of
perfection
strenuouslyexert
exertion,thou
shalt
attain
thyself,
the supreme
Buddhaship.
But
be
tlie only
cannot
considering further, "These
conditions," and
Buddha-making
beholding the sixth
Perfection
of Patience, he thought to himself,
0 wise
this time
forth fulfil the perfecSumedha, do thou from
tion
of Longsuffering; be thou
patient in praiseand in
when
throw
as
reproach. And
men
things pure or foul
"
upon
the
earth, the
earth
does
feel
not
either
desire
or
them
them, but suffers them, endures
repulsion towards
and
thou
art
also, if thou
so
acquiescesin them, even
Buddha."
patient in praise and reproach, shalt become
he strenuouslyresolved
And
to attain the sixth perfection
of Longsuffering. Therefore
it is said,
150.
For
151.
And
the
conditions
I will seek
seeking then
Practised
152.
and
And
conditions
followed
the
as
Even
But
seventh
on
sixth
upon
bring
about
Perfection
of
Buddhaship.
Longsuffering
Buddhas.
former
mind
few,
so
thee
thou
all that
this sixth
shalt attain
is thrown
perfection.
Buddhaship.
supreme
upon
it,
further
conditions
endures
things pure
so
Going
earth
the
by
be
cannot
also which
I beheld
unwavering
with
Whether
154.
Buddha
Having strenuouslytaken
Then
153.
other
of
or
Perfection
"
make
of
ship.
Buddha-
the
only
and
Buddha,"
a
beholding the
Truth, he thought thus within
considering,
that
pity,
These
cannot
be
THE
himself,
fulfil
"
wise
TEN
PARAMITAS.
Sumedha,
23
this
from
fortli do
time
the
the
sake
And
of
wealth
or
planet Yenus
at
ever
another
on
goes
if thou
forsake
become
Buddha."
to the
seventh
For
155.
these
Seeking
all
seasons
truth
not
And
and
other
then
Practised
and
utter
conditions
own
of
which
I beheld
the seventh
followed
by
nor
even
own,
so,
lie, thou
no
shalt
mind
his
it is
said,
Buddha,
bring about
Buddhaship.
Perfection
former
the
as
course,
Therefore
Truth.
influence
lie,for the
strenuouslyturned
he
not
are
her
forsaking her
course
thunderbolt
advantage.
pursues
perfectionof
I will seek
156.
other
any
thou
of Truth
Buddhas.
157.
158.
And
In the
Even
159.
the
as
world
do
so
balanced
planet Venus,
of
thou
Advancing
and
men
the
to
depart from
not
in all her
the
from
and
her
seasons,
path,
of truth, ^
course
perfectionof truth,
times
thou
attain
shalt
supreme
Buddhaship.
But
further
conditions
wise
of
the
moves
of
do
in
beating
not,
thou
from
but
that
upon
beholding
it in all
in
its
forth
For
the
as
only
eighth
himself,
fulfil the
resolvest
thou
whatsoever
the
within
this time
resolution.
stands
be
cannot
and
Buddha,"
Resolution;
unshaken
wind
These
Sumedha,
perfection
thou
"
that make
Perfection
*'
considering,
mountain,
directions, trembles
place, even
be
so
not,
thou, if
Buddha."
unswerving in thy resolution, shalt become
And
he strenuously resolved
the eighth perto attain
fection
of Eesolution.
160.
For
these
I will seek
Lit.
are
out
not
all the
other
departfrom
Therefore
conditions
conditions
thy course
that
it is
of
Buddha,
bring
in the matter
said,
about
Buddhaship.
of truthful
things.
NIDANAKATHA.
THE
24
Seeking then
I beheld
Practised
followed
161.
Do
162.
thou
Then
Is unshaken
Even
164.
former
by
upon
also remain
do thou
so
Buddhas.
the
as
of Resolution
eighth Perfection
the
take
resolutely
thou
And
163.
and
immovable
ever
in resolution,
further
But
considering,"These
conditions
that
Perfection
of
*'
will, he
do
thou
thought
from
friends
towards
and
foes.
refreshing coolness
if thou
of
art
it is
Therefore
these
For
165.
Seeking
166.
And
169.
other
out
and
conditions
conditions
the ninth
of
that
Buddha,
bring
Perfection
in kindness, if thou
fillswith
water
as
Good
men
and
Even
so
do thou
about
of Good-
Buddhaship.
will
bad
further
with
friendshipalike
considering,
"
conditions
that
Perfection
of
"
'
wise
Lit.
make
made
people,pervadesthem.
Buddha.
impurity,
on
the
These
Buddha,"
and
from
its coldness
this
time
exactly alike
evil and
shalt
the
attain
be
cannot
do
for
within
thou
bad
good.
supreme
the
beholding the
Sumedha,
having
perfection,
wilt become
its coolness
alike, and
look
ninth
But
so,
followed
unrivalled
Become
168.
all the
not
by former Buddhas.
thou, taking resolutely
thyselfthis
upon
Do
167.
the
I beheld
Practised
alike,^ even
its
said,
are
I will seek
mind
one
in
become
attain
to
fulfil the
fills with
bad
and
men
of
be
ninth
mind
one
shalt
mortals, thou
resolved
good
only
himself,
forth
time
water
as
the
within
thus
thou
And
supreme
beholding the
this
attain
be
cannot
and
Buddha,"
Good-
Sumedha,
wise
make
shalt
only
tenth
himself,
fulfil
people
and
the
good
THE
26
Repeating,
Lesser
the
the
the
Perfections, the
Unlimited
Perfections,
oils into
one,^
of
sacrifice
the sacrifice of
are
like
or
he mastered
life,''
who
one
limbs,
property, the
Perfections
Lesser
like
"
of
sacrifice
the
are
are
Perfections
as
kindred
Perfections
Perfections
Unlimited
them
The
"
NIDANAKATHA.
and
converts
two
one
the
Meru
for his
ocean.
churning-rod, churns the great Cakkavala
And
he grasped again and
as
again the ten Perfections,
of his piety this earth, four
nahutas
and
by the power
thousand
eight hundred
leagues in breadth, like a bundle
of
reeds
trodden
by an
elephant, or a sugar-mill in
and
motion, uttering a mighty roar, trembled, shook
round
like
quaked, and
a
potter'swheel or the
spun
wheel
of
17o.
These
oil-mill.
an
all the
are
Therefore
conditions
in
it is
the
said,
world
that
bring Buddhaship
to
perfection
Beyond
While
176.
By
177.
these
others,therein
no
do
he
earth
Like
the
sways
wheel
while
of
thunders
earth
intrinsic,^
the
worlds
quaked.
earth.
trembling
was
the
of
people
endure
to
and
fast.
sugar-mill at work,
shakes
so
stand
thousand
of ten
like
oil-mill
an
the
unable
Pamma,
and
thou
natural
the power
The
And
are
thrown
over-
that
of a cycle,
end
blows
at the
by the wind
fell swooning here
and
there, while waterpots and other
vessels, revolving like a jar on
a
potter'swheel, struck
dashed
and ground to pieces.
against each other and were
multitudes
in fear and
The
trembling approaching the
Teacher
said,
by dragons, or
"
Tell
is it caused
by celestial beings
this
1
whole
multitude
"
by
for
is
one,
is this turmoil
either
this
demons,
know
we
or
caused
ogres,
or
truly
not, but
does
Vijesinha.
Blessed
us.
"Natural
rasasahitavu
sarvadharmasadharanalakshana-^ti.
having
the
qualityof
conformitywith
and
intrinsic
lakshana-ceti
In
the
all laws."
virtues.
nohot
latter
case
The
Sinhalese
svabhavalakshana
it would
mean,
GREAT
THE
this
of it."
The
'
them
and
the
them
ten
thousand
whole
and
thunder."
All
the
fell
Trembling,
179.
worlds
Many
thousands
Were
crushed
that
and
there
waterpots
there
pounded
The
multitudes
Say, will
181.
The
good
world
is
evil to the
or
ward
afflicted,
not
this.
predicted this
named
Gotama,'
while
he
of
power
masters
his
piety
quake
accord
one
the
and
Buddha,
the
on
ground.
jars
hundred
many
dashed
their
world
against each
other.
disordered,
sense
Buddha.
it be
whole
Fear
"
said,
upon
and
cause
from
you
I
with
confused,
Excited, trembling, terrified,
180.
to
in attendance
there
was
swooning
of
it is
the
said,
Buddha
about, by the
Therefore
multitude
words
no
be
^tellus
"
Perfections, and
turns
the
178.
will
he
mastering
now
their
danger
concerning whom
Sumedha,
Hereafter
is
27
good
or
hearing
troubled, there
wise
day,
tlie world
Teacher
The
be
nor
is
evil to
portend
RESOLVE.
off this
(danger),thou
Omniscient
One.
Then
182.
Great
in this
The
same
the
investigating
while
of
ten
is
he
groundwork
earth
of
predictedthis day,
will
He
be
Buddha
time-honoured
Conditions
followed
by
Buddhas.
Therefore
The
world.
is
the
184.
concerningwhom
He
183.
the
confident,be not
Be
of
these
investigatingfully
Conditions,
the
of
and
Buddha,
thousand
worlds
in
is shaken
the
world
men
angels.
words, joyfuland
people hearing the Buddha's
them
garlands, perfumes and
delighted, taking with
the
and
to
went
city of Eamma,
unguents, left the
Bodhisatta.
And
having offered their flowers and other
saluted
and
him,
to him
respectfully
presents, and bowed
And
the
they returned
having made
the
185.
seat
on
Having
to the
cityof
strenuous
which
he
sat.
heard
the
Buddha's
and
exertion
Therefore
word,
the
And
Ramma.
resolve, rose
it is
their
Bodhisatta,
said,
minds
were
calmed.
All
of them
approachingme
againpaid me
their
from
homage.
straightway
THE
taken
Having
186.
firm
Having
And
bowed
garlands
words
of
the
fear
Perfections
each
visit
do
so
And
his
to
his
received
other
Sumedha,
feet of
the
it without
let
As
Buddhaship.
forth
bring
flowers
the
and
lettingthe right
knowledge
supreme
also, not
the
Then
of
the
returned
Bodhisatta,
a
angels, made
exertion
and
strenuous
resolve, saying, Having fulfilled
the ten Perfections, at the end
of four asankheyyas and
hundred
thousand
Buddha.'*
a
a
cycles I shall become
And
fore
Thererisinginto the air he returned to Himavanta.
having
the
and
not
dismayed, may
thy frame, quickly exercise
reach
celestial
offered
and
be
thou
thus
angels in
seat, the
fulfil
supreme
by, quickly
Buddha."
one
nor
attain
season,
pass
made
seat.
my
thou
fruit-bearingtrees
fruit in their
season
from
from
rose
not
and
floweringand
rose
mayest
slightestsickness
the
of
and
Buddha,
hindrance
Buddha, having
having assembled
these
perfumes, uttered
hermit
blessing,"Venerable
made
a
mighty resolve at
hast
thou
day
of
worlds
praise and
Dlpankara
or
Dlpankara, I
to
thousand
ten
Perfections
resolve,
my
him
this
the
me
upon
the Bodhisatta
as
all the
NIDANAKATIIA.
homage
the
"
it is
187.
As
said,
he
from
rose
Sprinkle
188.
Both
A
189.
him
with
angels and
great
prayer
angels and
celestial and
men
their
pronounce
thou
hast
thy wish.
May
dangers be averted, may
Mayest thou have no hindrance,
all
of
As
Even
when
so
blessing,
made, mayest
every
obtain
thou
sickness
it
according to
the supreme
knowledge
vanish,
quicklyreach
"
190.
men
earthlyflowers.
Buddha.
the
season
do
thou,
is
0
come
the
floweringtrees
mighty One,
blossom
do
with
blossom,
the
wisdom
of
Buddha.
191.
As
Even
192.
As
Even
all the
so
do thou, 0
all the
so
of
Buddhas
Buddhas
do thou, 0
a
Buddha.
have
mighty One,
Perfections,
Perfections.
DEATH
Even
moon
Even
the
mid-day
thy mind
thou,
with
released
by
of the
the
Law,
of the Law.
supremacy
in her
shines
full,shine
the
at
29
supremacy
month
of the
the
on
do
so
estahlished
have
do
so
the
As
194.
Buddhas
all the
As
193.
BUDDHA.
DIPANKARA
OF
purity,
in
thousand
ten
worlds.
As
195.
the
Even
Even
so
extolled
Bodhisatta
The
197.
to the
way
of
worlds
the
may
do
mankind,
all the
his heat,
glows ferventlyin
Rahu
redeemed
having
so,
As
196.
sun
with
in all
shine
thy majesty.
great ocean,
and
men
thou
these
ten
Conditions,
Commencing
Conditions,entered
fulfil these
to
End
And
the
to
city,kept
Buddha
the
Law
and
from
the
span
of
due
198.
199.
200.
the
which
that
in the
need
in
entertained
Took
refuge in
Teacher
Some
the
Some
in the five
the
Buddha
the
Chief
in the
Precepts,others
the
his
of
allotted
Buddha,
element
be
of
of the
nihilation
an-
remains.
On
learnt from
the
world
with
work,
his
clergy,
Dlpankara.
established
gives
he
three
Buddhavamsa,
they,having
that
can
the
Faith, departing
existence
said
be
Then
some
of
trace
no
in
the
having preached
them
of
Nirva;?a
attained
subjectall
To
ha^sdng returned
Teacher
branches
Sumedha.
priesthood with
established
and
Story of
living thereafter
city of Ramma,
life,having fulfilled all the duties
course
narrative
the
to
The
other
the
in
this
house
head.
them,
to
of the
city of Eamma,
the
open
their
at
Refuges
in
people of
the
the forest.
Refuges,
in the
privilegeof
ten.
priesthood, the
four
glorious
Fruitions,
On
201.
To
On
bestows
he
some
the
some
Lord
he
some
those
of
the analytical
peerless
qualities
Knowledges.
men
bestows
the
three
"Wisdoms
sublime
and
Acquisitions,
the
six
supernatural
Faculties.
202.
In
this order
Therewith
Vij. says,
Fahcaaila, then
the
the
wide
"In
Great
Sage
exhorte
commandment
of
the multitude.
the
world's
Protector
was
spread
abroad.
that
in the
order,viz.
Daaaaila^ and
in
the
so
on."
Saranagamana
first,then
in
the
THE
30
203.
He
of the
NIDANAKATHA.
miglityjaw, of
Procured
the
salvation
shoulder, DTpankara by
the hroad
of many
warded
men,
name,
future
them
off from
punishment.
204.
206.
207.
208.
them
Even
of four
leagues,the
at
distance
them
the
first conversion
At
the
second
When
the
There
took
the
Teacher
The
first
Again
third
had
was
thousand
of
meeting
the
three
million
When
the
Mighty
Then
the
Sage
spotlessArhats
One
dwelt
surrounded
thousand.
hundred
millions..
at Narada
seclusion
Ku^a,
together.
loftyrock Sudassana,
met
the
on
millions.
millions.
into
Conqueror went
thousand
assemblies.
million
S-age
Great
angel world,
in the
of nine
an
truth).
hundred
the truth
conversion
DTpankara
when
of the
converted
converted
preached
place a
thousand
Buddha
the
Protector
Buddha
The
hundred
At
A
209.
instant,
awakened
205.
in
Beholding persons
himself
hundred
nine
with
thousand
millions,
210.
At
that
time
was
wearing matted
ascetic
an
hair, a
of austere
man
penances.
Moving
the
through
in
air, accomplished
the
five
supernatural
Faculties.
211.
The
(simultaneous)conversion
thousands, took
Of
212.
and
ones
Then
did
the
of
tens
thousands,
of twenties
of
place.
conversions
the
twos
of
beyond computation.^
were
religion of Dipankara
pure
become
Buddha
widely
spread.
Known
213.
to many
Four
hundred
with
Ever
214.
215.
Blameworthy
Not
having
The
word
Freed
217.
obtained
by
saints such
human
as
and
Shone
the
Sunanda
Bodhi-tree
Eighty
Tissa
was
cubits
servitor
height
conspicuousas
Lit.
The
human
existence.
"
to
(of sin).
RammavatI,
father,Sumedha
his mother.
of
disciples,
Dipankara Buddha.
his chief
the
female
disciples.
Pipphali.^
Sage Dipankara
pine,or as a noble Sal-tree
is called
Great
Deodar
the
bloom.
'
the
his chief
were
were
was
his
of this Buddha
in
worlds.
these,
called
was
Sagata
three
leave
of all taint
khattiya Sumedha
Nandu
that time
passion,void
cityof Dipankara
and
at
of the
The
Sumangala
Faculties,endowed
shines
The
The
219.
final
of Buddha
from
knower
they who
Buddha
And
218.
all
are
the six
powers.
Dipankara,
upon
flourishing.
saints,possessedof
miraculous
attend
and
prosperous
thousand
blossom
216.
men
innumerable."
arithmetically
Banyan-tree.
in full
BUDDHA.
ATONBANJVA
hundred
220.
And
thousand
long
so
he
as
the
was
years
of this Great
age
Sage,
brought many
he
earth
living on
was
31
to
men
salvation.
made
Having
221.
the
Truth
flourish,having
to
saved
multitudes
great
of men.
flamed
Having
And
222.
is
Dlpankara
Next
tlie
to
had
three
were
Teacher
assemblies
million
millions,
third
monarch
named
with
Buddha
The
of millions.
"He
will
Faculties, and
Bhadda
and
ruddha
was
body
After
the
Sumana,
three
was
hundred
at
same
cycle four
Revata
assemblies
The
his
cubits
him,
the
and
of
three
end
Brahma
was
chief
two
and
hood
priestmillion
the
satta,
Bodhi-
high,
of
supernatural
the ecstatic
heavens.
and
The
the
khattiya
Sujata,
queen
Anudisciples,
Upatissa
the
was
his
chief
Salakalyam, his
the
of
duration
years.
one
Buddhas
Sobhita.
saints,of these
divisions
six
failure
mother
thousand
the
the
to
E-ammavatI,
Bodhi-tree
eighty-eight
was
in the
servitor, Tissa
disciples,his
his life
and
his
universal
was
were
that
Buddha,"
father, his
Subhadda
At
head, in number
Buddhist
Buddha
his
was
as
house
open
Teacher's
reborn
was
Ko?z^anna
Sunanda
female
born
been
having practisedwithout
meditation, he
of
millions.
three
city
the
thousand
ten
having predictedof
become
having heard
kingdom and became
second
hundred
at their
Teacher
He
the
nine
Yijitavin,kept
the
feet,
lapse of one
appeared. He also
first assembly there
the
the
at
Bodhisatta, having
the
disciples.
unrivalled.
immeasurable,
renown,
saints,at
millions,
the
at
his
on
Kow"fafifia,
Ko?zrfaniia
of
his
Dlpankara
the
asankheyya,
jewel-wheels
named
of boundless
together with
existingthingsvanity!
Leader
the
was
all
not
died
fire,he
glory,these
are
"
infinite power,
Of
of
mass
this
wholly gone,
After
time
All
223.
like
asankheyya, in one
born, Mangala,
were
had
Mangala Buddha
at the
of the Buddhist
first there
Scriptures.
were
million
million
millions,at
that
by
third
assembly
an
nine
second
hundred
and
with
hundred
accompanied
millions,
The
Teacher
his various
retinue
upon
works
meritorious
the
gave
doctrines,
attained
Arhatship
The
analyticalKnowledges.
the
to
went
Teacher
done
by these
of family in former
men
existences, and perceiving that
they had merit to acquire the robe and bowl by miraculous
Come,
stretchingforth his right hand exclaimed,
means,
priests."^ Then
straightway all of them having become
robes
and
bowls,
equipped with miraculously obtained
and
elders of sixty
perfect in decorum,^ as if they were
and
attended
standing,paid homage to the Teacher
years
him.
This
his third
was
assembly of saints. And
upon
other
Buddhas
whereas
with
a
light shone from their
bodies
of eighty cubits
to the distance
side, it
on
every
his body
but the lightfrom
not so with this Buddha,
was
worlds, and trees, earth,
permanently filled ten thousand
and
all other things,not excepting even
mountains, seas
looking
back
whole
his
the
It is related
nine
thousand
ten
millions.
Ananda
together
of
the
him
to hear
discourse
and
the
priests,at
step-brother of
Teacher
a
NIDANAKATHA.
THE
32
*'
pots and
and
pans
overspread with
articles,became
such-like
film
of
gold.
The
as
duration
it
of his
were
life
and
the
birds
in
the
morning.
cries
other
Buddhas
The
formula
Vijesinha.
and
If
also possess
by
whicli
animals
other
by
Buddha
admits
uttered
asked, "What,
am
this
that
power
a
layman
"
to the
their
do
not
reply, Cerpriesthood.
THE
34
ought
sacrifice
to
wrapped
that
butter
hundred
whole
vessel
wicks, and
having
with
the
not
'twas
as
enters
one
him
guards
Blessed
who
One
224.
he
lit
the
therein
whole
the
spent
And
hair
in
body
having
same
way
clarified
having
jewelledwick -holders, worth
shrine.
of
root
and
Buddha,"
filled with
fire to the
set
head, he
his
his
pieces,
the
dawn
and
with
thousand
this
of
wrapped,
are
golden
life for
my
the
round
torches
NIDANAKATHA.
of his
whole
he
as
of his
the
calyx of
guards himself.
head
thousand
body beginning
in
night
thus
was
till
strove
heated,
even
cumambulat
cir-
Therefore
Truth
has
the
said,
E-eligionverilyprotectshim
walks
who
according
thereto,
Religion rightlyfollowed
blessingis
This
The
righteousman
the
through
And
the
view
to-morrow."
"
escort
and
**
'*
Nay
At
?"
"
how
Brahmin,
but
how
of
state
ment.
punish-
bodily lustre
also the
that
time
them
all with
house."
having
thought
invited
to
you
the
for the
them
himself,
1
and
Teacher
The
"
am
Viz. Gotama
have
Teacher's
million
come
and
day, on
perfectlywell
Bodhisatta.
me
you
wish
you
in
your
first
assembly,
millions."
consented.
next
with
do
monks
monks
was
meal
your
many
many
"
my
to
Lord, take
accordinglyhe replied,
bring
at
of this work
merit
discourse, said,
his sweet
for ?
not
goes
worlds.
the
rightlyfollowingthe Law,
constantlyextended
of this Buddha
as
in
then
brings happiness.
take
The
his
able
"
your
Lord,
meal
Brahmin
way
to
home
supply
'
MANGALA
with
broth
necessaries,but
sit
down?^'
throne
six
of
This
the
abode?''
the
looking
the
and
with
to
room
obtain
and
hand
he
got
one
any
seeing
"
There's
that
"
him
said,
Yery well,
I've
"I've
me."
it."
build
he
was
kasi?^a
circle.^
thought
to
precious
stones
know
to
you
house
"
do ?
hall
or
it for him."
What
"
is
priestsfor
morrow,
to-
"I'll
all?"
of
means
it,
paying
some
Indra
himself,
rise
can
them
the
Has
"
Bodhisatta
any
million
seat
in
axe
The
done."
be
to
having
said,
hall
man."
good
went
spot
not
pleasure if you've
have, my
And
There
a
"
work
million
"
of
to
also
And
and
sort
job
invited
with
one
Bodhisatta
is
head
carpenter,
for hire ?
to
me
got
will you
build
I do
orders
anybody
sir?"
What
that
art
no
"
the
be done
job to
of
having
me
of his merit."
"
before
appeared
it behoves
them,
form
the
eye
their
at
my
beheld
Suruci
brahmin
claiming,
ex-
from
divine
Buddha
the
thirty-
Indra
down
me
to
marble
and
warm.^
the
"The
share
miraculously assumed
hundred
become
them
the
three
like
such-
and
for
room
caused
with
seat
be
bring
down
clothes
his
of
to
said,
clergy
for
thither
go
wishes
Bodhisatta,
perplexed
there
can
thought
Who
and
invited
how
35
rice and
and
archangel Indra,
leagues away, to
thousand
"
BUDDHA.
"
up
fixed
Let
"
his
hall
such
over
eyes
made
and
it, while
upon
of
such
the
an
he
seven
extent
of
When
throne
good
becoming
Lit. twelve
Used
The
in the
Pali
man
is in
Indra
diflSculty,
apprisedof
is
it
by
his
marble
warm,
or
thirteen
yojanas ;
yojana is
column
four
leagues.
ecstatic meditation.
word
for the
capitalof
is
"
gha^aka,
little pot."
THE
36
preciousstones
seven
said,
at
NIDANAKATHA,
*'
Let
the
hall
intervals," and
fringe of
they were
had
bells
capitalsof tlie
hanging wreaths
have
looked
hung
The
again.
whose
down,
Next
same.
of
instant
lie
little bells
looked
he
musical
tinkling,as
stirred by a gentle breeze, was
like a symphony
of the five sorts of instruments, or as when
the heavenly
choirs are
He
going on.
thought, Let there be hanging
garlands of perfumes and flowers,'*and there the garlands
hung. He thought, Let seats and benches for a million
million
monks
rise
way
straightup through the earth," and
vessels
water
they appeared. He thought, "Let
rise up
of the building," and
the water
at each
corner
vessels arose.
efiected
Having by his miraculous
power
"
"
all
this, he
look
and
frame
"
This
hall
Indra
my
by
hall
as
renunciation
fivefold
And
joy.
hence
great,
the
this
alms
for
For
been
in such
singleday, I will
the gift of external
satisfaction
the crowned
the
of
feel
Bodhisattas
have
must
right that
give
cannot
they sever
hall
; it is not
week."
whole
when
his whole
archangel Indra
this I should
give
Bodhisattas, but
Bodhisatta
looked
he
as
part with
the
The
sir,
he
hot, and
said, "Come,
wages."
my
good intention, my
became
built
and
hall, and
hall
not
was
me
pay
in every
the
on
brahmin
the
at
thrilled
gazed
through
looked
was
he
as
hall,and
at your
went
the
to
went
heart
joy
the
to
their
at
head, put
self-
out
the
give it away.
in the Sivijatakagave
alms in
Bodhisatta
For when
our
of his capital,
at the four gates of the
the middle
city,at
of gold coins, this
a
daily expenditure of five bushels
within
him
faction
failed to arouse
a
feelingof satisliberality
henna-
anointed
eyes,
out
cut
But
at his renunciation.
the
archangel
Indra
brahmin,
and
asked
them
and
gave
out
to
came
for
them
his
on
him
eyes,
away,
and
the
other
in
the
then
hand, when
disguise of
indeed,
laughter rose
as
he
within
took
him,
MANGA
did
nor
And
Ms
hence
sattas
also
we
million
week
alone
able
themselves, taking
A
with
turns
supernatural
bowls
of all the
butter
and
he
use,
three
and
monks
clarified
medicinal
This
them
robes
when
has
such
given
cloaks
angels
them.
to
contain
his
by
own
caused
the
filled them
with
molasses, for
received
thousand.
thanks,
novices
by
hundred
returned
Men
to
worth
upon
day, having
back
to
hall, and
the
each
washed, and
and
he
days
but
waited
themselves
last
Bodhi-
Bodhisatta
sufficed not
more
be
priests were
man
the
gavapana.^
The
Teacher,
its purpose.
that
them,
men,
the
to
gave
robes.
ordained
The
On
power.
in
called
upon
fiftyleagues or
monks, yet they seated
the
"
wait
to
them
alms
of
space
the
the
them
not
from
as
priests," seated
gave
were
37
regards almsgiving
this
no
satiety. Therefore
ought to give alms for seven
"
BUDDHA.
hair's breadtli
that
see
thinking,
a
swerve
have
can
million
for
heart
LA
considering,
he
can
be ?
"
and
hearing
the
become
me?
prediction,thought,
will
hands
ascetic
up
so
much
the
at
of
the
The
was
to the
and
word
life
Faculties
he
was
and
Dhammasena
glossprinted in
clarified butter.
the
to
am
life do
having
of
householder's
received
And
Bodhisatta,
that
seems
and
Buddha,
and
the
reborn
in
Sudeva
According
honey, sugar
his
can
drivel, he
the
The
It
"
world,"
the
Teacher.
learnt
of
father
Uttara,
good
supernatural
end
heavens.
his
the
life and
attained
what
give
prosperity like
the
Gotama.'*
named
Buddha,
Buddha
were
text it is
his
the
having
Attainments,
the
Brahma
called
was
at
Uttara,
mother
his
compound
two
of
was
chief
milk, rice,
NIDANAKATHA.
THE
38
Palita
disciples,
chief
two
female
his
was
disciples. The
Naga
his
was
Bodhi-tree,
his
instant
same
in
darkness, and
of
lamentation
After
225.
thousand
ten
all
there
worlds
Ko??67anna
torch
after
the
named
in
world, held
Buddha
had
He
also
three
Golden
third
Mountain,
million
eighty
Bodhisatta
the
and
cry
Mangala,
aloft the
of
million
appeared.
saints,at the
first
ninety
of
Sumana
named
great assemblies
in
thousand
the
great
Leader
ten
on
at
years,
of truth.
the
had
death
involved
were
was
his
men.
Dispelling darkness
And
worlds
his
Asokii
million
of
At
millions.
millions,
this
at
the
time
cloth, he
this
Teacher
The
Sudatta
age
established
in the
foretold
him,
city
his
was
of
of this
Three
"
One
Buddha
father, Sirima
his
Befuges.
day
he
named
was
mother,
And
will be
Khema,
Sarawa
and
Bhavitatta
his
was
also
Buddha."
and
the
was
226.
After
his
chief
After
Mangala
In
things unequalled,the
all
him
the
came
Teacher
the
Revata
Leader
named
best
Sumana,
of all
appeared.
He
beings.
also had
REVATA
three
assemblies
were
innumerable,
millions,
heard
the
the
at
At
the
at
been
having
satta
of saints.
also
so
BUDDHA.
Teacher's
first
the
second
third.
born
39
there
At
the
as
that
were
time
the
brahmin
million
Bodhi-
Atideva, having
established
preaching, was
in
Three
him
with
monk's
his
to
human
And
robe.
upper
the
he
Buddha."
a
prediction, Thou wilt become
called Sudhaiinavatl,
the city of this Buddha
Now
was
his father
the
was
khattiya Yipula, his mother
Yipulii,
his chief
Yaruna
and
Brahmadeva
Sambhava
disciples,
the
"
servitor, Bhadda
his
the
disciples,and
After
his age
Sumana
The
his
Naga-tree
Subhadda
and
the
came
his
chief
Bo-tree.
His
female
body
sixtythousand
years.
Leader
Bevata,
named
unequalled, incomparable,
Conqueror
was
matched,
un-
supreme.
him
After
appeared the
assemblies
three
million
hundred
At
of
that
saints;
monks
millions,
time
Ajita, and
having
established
in
the
donation
the
Order
to
this
head.
To
shalt
become
of
this
his
father, Sudhamma
lis
chief
Bo-tree
age
his
;
One,
disciples,Anoma
chief
his
female
body
ninety thousand
was
millions.
the
gave
brahman
great
at their
Buddha
was
Asama
mother,
his
the
the
Sudhamma
eight
fifty-
the
cubits
of
name
king
and
servitor, Nakula
disciples,and
years.
nine
prophesied,saying, "Thou
he
his
as
and
Sudhamma
Blessed
sand
thou-
preaching, was
the
monks, with
second
hundred
born
Befuges,
also
the
at
been
also had
He
assembly
Teacher's
the
Buddha."
city
first
eight
having
Three
of
the
at
third
heard
man
the
Sujata
the
at
Sobhita.
present,
were
Bodisat
the
Teacher
was
Sunetta
and
Niiga-treehis
high, and his
After
228.
E-evata
Subdued
After
and
Narada.
tbe
first
at
tbe
second
lord of
tbat
bead.
king
Sundarl
was
bis
fatber, Yasodbara
bis
cbief
bis age
229.
Bo-tree
After
bis
of
men
After
too
a
bad
tbe
tbat
tbe
beart
wbo
At
grove,
Teacber
made
reverence,
was
bis
motber, Nisabba
bis
servitor,
years.
of
infinite
perfectBuddba
tbe
"
best
fame, glorious,difficult
tbat
tbe
were
tbe
at
dwelt
Teacber
tbe
of
monks
tbousand,
forest.
CandavatI, Yasava
tbe Arjunadisciples,
fifty-eigbtcubits bigb,
tbe
assemblies
million
monks
madassin
Ano-
female
came
appeared
tbree
bundred
cityof
surpass.
bim
million
at tbeir
"
Anomadassin,
to
body
great
too, saying,
disciples, Yaruna
tbousand
Sobbita
bim
Tbe
called
was
bis cbief
bundred
One
gave
Buddba
tbe
Buddba."
Blessed
Sumana
and
propbesied to
be
tbe
time
powerful, tbe
yakkbas. He, bearing
witb
tbe
and
bis
tree
sbalt
tbat
and
came
monks,
Teacber
tbou
Anoma
and
of
saints;
present,
were
At
six.
of
appeared,
Order
tbe
monks
tbird
of millions
bad
to tbe
And
tbe
of
assemblies
chief,migbty
millions
Buddba
tbree
tbousand
Yakkha
Hereafter
tbe
"
bad
at
seven,
many
donation
one
eigbt bundred
was
in
Anomadassin
at
Bodisat
an
born
were
unrivalled.
wben
Sobhita,
named
tlie Leader
came
and
bim,
Buddbas
"
NIDANAKATHA.
THE
40
at
plunged
saints ; at
present,
tbird
two
great grove
time, wbilst
Bodisat
named
tbe
baving
tbe
tbe
born
to
of
uninbabited
as
livingin
a
witb
walking round
experienced great joy, and tbrice
obesiance
tbree
tbousand
Tatbagata was
been
assembly
second
bundred
bim, and
first
at tbe
in
He
Paduma.
lion, saw
trustful
bim
witb
uttered
NIDANAKATHA.
THE
42
tree
Ms
was
Mgli, and
231.
Ms
Bo-tree;
his age
After
body
cuMts
eighty-eiglit
was
ninety thousand
was
Paduma
the
came
years.
perfectBuddha,
best
the
of men,
Narada
After
by
the
Narada
cycles ago
there
Buddha
first
second,
million
the
on
million
Vebhara
time
the
Buddha
as
offeringof
an
at their
Hereafter
^'
eight hundred
thou
shalt
of
Padumuttara
but
all, men
and
His
city was
called
be
there
were
no
refuge
in
father
Sujata, Devala
and
servitor,Amita
the
time
infidels,
the
Buddha.
Ananda
was
and
name
announced,
at
HaijsavatI,his
At
Order, with
And
One
angels, took
of the
also he
to him
Buddha.'^
Blessed
the
disciples,Sumana
And
head.
million.
the
to
the
at
thousand
Mahratta
robes
of saints ;
hundred
thousand
the
Buddha
present,
were
nine
Mountain,
Bodisat, born
of Jatikiy gave
the
monks
world-
one
assemblies
three
rival.
thousand
kalpa only
one
also had
He
without
hundred
in
appeared
called Padumuttara.
at the
unequalled,and
name,
the
Sujata
his
chief
Asama
his chief
female
the Sala-tree
his Bo-tree
disciples,
; his body was
eighty-eight cubits high,the lightfrom his body extended
thousand
twelve leagues,and his age was* a hundred
years.
232.
After
of
Niirada
by
like the
him,
thousand
at
the
best
the
million
the
name,
Conqueror
unshaken,
sea.
when
elapsed,two Buddhas,
one
kalpa. Sumedha
saints ;
perfect Buddha,
men,
Padumuttara
After
the
came
first
thirty
thousand
Sumedha
also
and
had
ones
were
cycles
the
had
born
Sujata,were
three
assembly, in
sinless
world-
assemblies
of
in
his
city Sudassana,
present,
at
the
second
NARADA
nine
the
hundred,
BUDDHA.
tlie third
at
Bodisat, born
eight hundred.
hrahman
the
as
43
At
that
TJttara,
named
youth
time
lavished
in
of money
millions
he had
saved
eight hundred
the Buddha
to the Order, with
giving a great donation
at
their
head.
accepted
the
the
And
he
E-efuges,and
And
vows.
Sumedha
Sudatta
Sarana
the
the
also
thou
shalt
be
the
Law,
and
home,
and
took
to
his
the
Buddha
prophesied,
Buddha."
One
his
was
Sabbakama
and
abandoned
Blessed
king
listened
him
to
saying, "Hereafter
of
then
called
was
father, Sudatta
his
The
city
Sudassana,
his
mother,
chief
disciples,
Sagara his
his two
chief female
servitor,E/ama and Surama
disciples,
the
his
Bo-tree
his
great Champaka-tree
body was
;
eighty-eightcubits high, and his age was
ninety thousand
two
years.
After
233.
The
Padumuttara
Sage
hard
in all the
After
three
him
third
forty.
him
and
heard
Buddha
with
its
of
servants
the
was
to
to
him
Blessed
his
Law,
the
birth
in
time
the
the
also
One
Bodisat
Buddha
was
the
to
dwellers
of
the
in
Buddha
Order, with
was
the
universal
he
went
Order, with
four
vows
father, PabhavatI
under
midst, did
the
the
duty
as
continually
gave
great
Buddha
their
head.
at
prophesied. The
Sumangala, Uggata
his
to
continents
city of
Teacher
called
had
tage
land, taking advan-
in their
monasteries, and
the
the
took
and
also
born
was
gave
He
assembly sixty
second
at the
fifty,
the
at
the
and
treasures,
All
glory,supreme
first
seven
donations
this
the
at their
Teacher.
And
that
hearing that
and
monarch;
in
Sujdta.
saints ; at the
present,
were
At
Teacher
the
of his
monks
equal,brilliant
medha,
Su-
named
world.
appeared
assemblies
thousand
to
Leader
the
came
mother,
the
Sudassana
king
and
NIDANAKATHA.
THE
44-
Deva
his
chief
his
Nagasamala
Bambu-tree
hollows
and
Narada
disciples,
Bo-tree
thicker
and
female
chief
his
his
disciples,and
; this
they
tree,
than
wood
servitor, Naga
say, had
it was
mighty upper branches
The
of peacocks' tails.
body of
fiftycubits high, and his age was
was
great
smaller
ordinary bambus
in its
bunch
the
have,^
as
brilliant
this
Blessed
ninety
and
as
One
thousand
years.
In
234.
that
the
age,
Mandakalpa, appeared
Leader
the
Sujata,
Mighty jawed
After
million
time
of his
assemblies
monks
million,
at
the
the
third
Bodisat,
eight
a
as
cost
of
million
at
the
first
second
nine
at
the
hundred
called
the
three
Yedas,
the
Law,
and
million, and
million
hundred
million.
brahman
young
thoroughly learnt
Teacher's
preaching of
a
saints ;
present,
were
had
at
equal.
to
Dhammadassin,
three
hard
measure
when
him,
elapsed, three
had
whose
grandly framed,
take, and
can
none
and
At
Kassapa,
listened
built
stood
that
to
who
the
monastery
firm
in
the
him
the
Teacher
to
Refuges and the Precepts. And
prophesied,saying, After the lapse of eighteen hundred
Buddha."
The
a
city of this
kalpas thou shalt become
"
Blessed
One
called
was
Anoma,
his
father
was
Sudinna
his
Cauda, Palita and Sabbadassin
king, his mother
Sobhita
his servitor,Sujata and Dhammachief disciples,
and
the
dinna
his chief
female
disciples,
Priyaggu-tree
His
his Bo-tree.
body was
eighty cubits high, and his
years.
age ninety thousand
the
Compare
Jataka
No.
20
below.
ATTHADASSIN
After
235.
THE
Sujata came
BUDDHA.
45
Piyadassin,Leader
Self-taught,hard
match,
to
of the
world,
unequalled,of great
glory.
After
He
him
had
too
nine
million
the
at
three
the
same
as
the
the
assemblies
eight hundred
eight million
second
at the
number
mighty
of
sunshade
Teacher, who
Blessed
called
his
Bo-tree.
his
from
a
was
chief
saints ;
monks
hundred
him.
the
Bodisat,
from
The
Santa
present,
heaven
oflPered it to the
flowers, and
mother,
first
thousand, and
time
that
the
at
were
brought
to
Atthadassin.
and
city of
king was
Apasanta
servitor, Dhamma
this
his
his
and
Su-
female
and
the Champaka his
disciples,
His
body was
eighty cubits high, the glory
a
over
body always extended
league,and his age
thousand
hundred
In
236.
At
Susima,
disciples,Abhaya
his
his
eight
Mandarava
was
called
thousand
prophesied also
One
dhamma
of
third.
ascetic
father, Sudassana
chief
Teacher
the
appeared
the
years.
Mandakalpa Atthadassin,
same
Dispelledthe
thick
darkness, and
best of men.
attained
supreme
Enlightenment.
After
him
appeared the
too
had
three
He
a
hundred
seven
millions.
assemblies
million
thousand
At
Teacher
monks
time
at
the
his
the
the
called
gods, made
Sunanda,
Sunetta
female
an
and
Sarana
was
Phussadeva
servitor, Khema
and
disciples,
the
red
saints ; at
third
Bodisat,
offeringof
from
heaven, and heavenly music.
Teacher
prophesied. The city of
of
Dhammadassin.
and
as
sweet-
the
his
first
second
eight
hundred
Sakka
the
king
smelling flowers
And
this
the
the
at
present,
were
millions,
that
of
named
to
him
Blessed
too
One
the
was
Sabbanama
Kuravaka-tree
his
chief
(calledalso
THE
46
his
Bimbijala)
and
bis age
237.
NIDANAKATHA.
Bo-tree.
hundred
In the
His
thousand
years.
Mandakalpa
same
eightycubits high,
body was
the far-famed
Dhamma-
dassin
Dispelledthe
thick
heaven.
After
too
disciples
million
assemblya
second
there
three
were
million
assemblies
monks
; at the
first
present,at the
were
nine hundred
millions.
presentedit
to the
and
Sumitta
his chief
and
Surama
his Bo-tree.
tree
his age
238.
hundred
After
Revata
disciples,
Sivali
servitor,
His
thousand
years.
Dhammadassin,the Leader
his
sun,
Siddhattha
named
bringingall darkness
to
an
end.
After him,
Tissa and
ninety-two
world-cycles
ago, two Buddhas,
Phussa
born
in one
by name, were
kalpa.
first
at the
second
hundred
the
One
had
thousand
nine
millions.
wealthyand
three assemblies
millions
hundred
At
famous
of monks
of his saints ;
were
present,
that time
the Bodisat
was
born
Sujdta, When
warrior-chief
as
he
TISSA
had
taken
of
and
vows
taking
the
tlie
47
tlie wonderful
acquired
that
had
Buddha
Mandarava
heaven-grown
BUDDHA.
been
powers
born
; and
flowers
lotus, and
of
Paricchattaka-tree
in Indra's
heaven),
(which grows
he ofifered them
in the
to the
Tathagata as he walked
midst
of his disciples,
and he spread an
awning of flowers
in the sky.
To him, too, the Teacher
prophesied,saying,
Buddha."
a
"Ninety-two kalpas hence thou shalt become
One
called Khema,
JanaThe
was
city of this Blessed
sandha
the
warrior-
mother,
the
god
Sambhava
female
his
his
was
Brahma
and
father, Paduma
thousand
servitor, Phussa
After
Of
infinite
him
After
had
his
his
virtue
appeared
six
and
the
assemblies
million
chief
Bo-tree.
His
hundred
age
unequalled
named
Teacher
of
monks
three
his
present,
were
million
hundred
two
the
the
Bodisat, born
laid
aside
his
people, and
the
Buddha
three
prophesied
as
servitor.Gala
1
Gruide
and
Comp.
to him
One
his
was
the
at
first
second
At
chief Vijitavl,
under
vows
his
19-20,
in
the
called
the
his
verses
chief
manner.
same
Kiisi
father, Sirima
Upacala
pp.
the
at
thousand.
icarriorthe
He
the
Dhammasena
and
chief
rivalled.
un-
Pitakas, and
fulfilled
The
Surakkhita
and
Phusm.
saints;
time
Teacher, learnt
the
glory,was
that
his
his
world.
three
assembly
And
disciples,
Sudatta
and
of the
the
chief
his
years.
239.
to
his
Udaya
and
the Asana-tree
disciples,
was
sixty cubits high, and
body
too
chief
(Benares),
his
mother,
disciples,
Sabhiya
chief female disciples,
130-134.
48
THE
and
the
NIDANAKATHA.
Amalaka-tree
his
In
the
his age
ninety
body
fifty-
was
thousand
Phussa
Mandakalpa
same
His
Bo-tree.
years.
the
was
Teacher
supreme,
the
Unequalled, unrivalled,
chief
Guide
of
the
appeared
the
world.
After
ninety world-cycles
him,
Blessed
One
Vipassin. He
named
that
monks
thousand
hundred
one
time
the
Bodisat, born
to the
inlaid
with
the
three
six
blies
assem-
million
present, in
eight
the
second
third
At
eighty thousand.
the mighty and
as
powerful
Blessed
One
a
golden chair,
kinds
seven
had
too
assembly
were
thousand, in the
snake
first
ago,
of
To
gems.
also
him
become
called
was
Buddha."
his
his
Asoka
disciples,
chief
female
After
241.
this
the
his
One
his
was
Tissa
and
servitor,Canda
thou
Blessed
king
mother, Khandha
his
Candamitta
and
the
disciples,and
efiulgence from
leagues,and his
city of
Bandhuma
BandhumatI,
father, BandhumatI
chief
The
he
age
Phussa,
hundred
was
the
thousand
years.
the
Supreme Buddha,
best
of
men,
Yipassin by
name,
the
far-seeing,
appeared in
the
world.
After
Buddhas,
three
hundred
one
him, thirty-
called
assemblies
Sikhin
of
monks
thousand
eighty thousand,
his
at
the
worldand
Yessabhu.
saints ;
were
third
there
cycles ago,
at
the
Sikhin
first
present,
seventy.
At
at
two
were
too
had
assembly
the
that
second
time
the
THE
so
243.
In
the
NIDANAKATHA,
named
Conqueror
the
Mandakalpa,
same
Vessabhu,
Unequalled
After
and
have
world-cycle,four Buddhas
Kakusandha,
Konagamana, Kassapa, and our
appeared
One
the Blessed
had one
Buddha.
Kaknmmiha
assembly,
monks
at which
were
forty thousand
present. At that
in
him,
this
"
time
Ks/tt'ma
the Bodisjit,as
Buddha
and
he
drugs,
listened
Teacher, and
Buddha
One
head, and
their
at
took
the
the
to
vows.
him
to
also
called
father, Visakhii
the Brahman
his mother,
woman
the
Blessed
the
city of Kakusandha
Kheraa, Aggidatta the Brahnuui
The
prophesied.
was
to
tion,
great donaOrder, with the
king, gave
bowls,
and
including robes
the
his
was
Yidhura
and
After
244.
Yessabhu
of
best
there
disciplestoo
thousand
by
monks
the
to
having given
cloths
at
their
an
At
And
he
took
the
him
too
the
Buddha
One
was
the
vows
equal.
to
Of
Cigamana.
that
to the
invitation
at
which
the
time
his
thirty
Bodisat,
by his ministers,
preaching of the Law.
to
a
of line texture,
from
hard
surrounded
head, he kept up
of silk,and
called
listened
Kon
assembly,
one
kini^ went,
Piihlnita
Buddha
Teacher
present.
were
as
And
was
infinite and
name,
appoaretl the
him
perfect Buddha,
men,
Kakusandha
After
the
came
the
the
The
Sobhavatl, Yauuadatta
with
woven
the Teacher's
prophesied.
Order, with
hands.
city of
the
gold.
And
to
this Blessed
Bi*ahmim
was
KASSAPA
his
father, Uttara
Bhiyyosa
servitor, Samudda
and
the
and
mother,
disciples,Sotthija his
female
his chief
disciples,
Bo-tree.
His
body was
was
thirty thousand
age
his
high,
his
woman
chief
Uttara
Udumbara-tree
cubits
twenty
his
and
51
Brahman
the
Uttara
and
BUDDHA.
his
years.
245.
After
Kakusandha
best
by
world.
Of
which
time
his
Bodisat,
in
and
thousand
in
Going
the
three
heaven
with
At
that
plished
youth Jotipdla,accom-
well
was
of
One
the
known
earth
on
potter Ghatikara.
Tissa
bamitta
his
and
Benares, Brahmadatta
of
Bharadvaja
servitor,Anula
and
disciples,
the
cubits
twenty
and
father, DhanavatI
mother,
was
called
was
his
was
Teacher
appeared in the
one
assembly, at
present.
were
friend
the
of
to the
was
Brahman
Yedas,
the
as
him
monks
the
as
Kassapa
there
disciplestoo
twenty
the
named
chief
men.
among
Teacher
the
Conqueror,
name.
world, supreme
him
the
Buddha,
of men,
Konagamana
After
Perfect
the
came
and
the
brahman
chief
his
Uruvela
Nigrodha-tree his
high, and his age
the
caste
his
Sabdisciples,
his
chief
female
His
Bo-tree.
was
man
brah-
twenty
body
thousand
years.
24t).
After
Konagamana
best
came
by
that
name,
Bighteousness,and
in
Perfect
Buddha,
of men,
Kassapa
Again,
the
the
kalpa
in
Conqueror,
king
giver of Light.
which
Dipagkara
the
Buddha
of
NIDANAKATHA.
THE
52
therefore
in
order
is
said,
And
And
248.
commentary,
from
Buddhas
and
Medhagkara,
this
kalpa, it
Saranagkara,
Kondanna
Dlpagkara, and
the
and
Sumana,
and
Maggala^
Revata,
and
sage,
Anomadassin,
And
the
are
of men,
Sobhita
249.
their
On
Bodisat, they
in
but
perfectBuddha
the
best
here
and
Tanhaijkara
247.
the
to
all the
mention
to
made
mentioned
not
also.
appeared
Buddlias
Sujata,Piyadassin the
and
Sumedha,
Padumuttara,
Narada,
Paduma,
famous
one,
the
250.
Siddhattha
Dhammadassin,
Atthadassin,
guide
of
world,
perfect Buddha,
the
Phussa
Tissa, and
Yipassin,
Sikhin, Yessabhu,
Kakusandha,
Guide,
These
251.
well-controlled
like suns,
their
and
flames
Thus
asav^hheyyasplus
has
the
four
Bodisat
And
The
to
us
thousand
up
like
through
four
kalpas, making
twenty-fourBuddhas, beginning
after Kassapa there
is no
present supreme
in accordance
resolve
thick darkness
blazed
received
furthermore
"
Now
ones,
out.
down
come
the
beside
Buddhas,
the
dispelling
went
of the
Dipaijkara.
Buddha
other
the
hundred
one
too
sinless
the
disciplestoo,
of fire and
Bodisat
our
perfectBuddhas,
the
Appearing
They,
Kassapa
"
were
the
and
Konagamana,
(tobecome
with
a
the
Buddha.
of
the
So
twenty-
saying,
Buddha) only succeeds
TIONS
QUALIFICA
OF
BODISA
TS.
53
of
:
eight qualifications
by the combination
and of the male
and
capable
being a man,
sex,
of attaining arahatship, association
with the
of the world, perfection
Teachers, renunciation
in
virtue,
combined
himself
eight qualifications.And
these
exerting
at
in
the
himself
beholding
rest
to
be
the
I made
as
Perfections,
the
even
Buddhas,
the
So the
252.
Almsgiving and
for the
making
search, I beheld
my
to his last
the
of
the
first
fell to
him
Bodisats
who
have
thus
as
way,
resolved
to
they
become
perfectin
men,
his
on
Yessantara.
as
appearance
which
lauded
are
of
up
rewards
all
"
Almsgiving ; '^^
births, fulfillingthese
through many
down
came
to
of
Perfections
Perfection
fall
that
the
"Then,
And
and
qualitiesnecessary
according to the words,
Buddha,
he
earnest
' '
determination,
he
and
self-sacrifice,
of
acts
every
part, and
destined
to
Buddhahood,
Traverse
the
They
the
They
born
not
are
worlds
do
though
When
254.
in hell,nor
become
not
they
through
thousands
of
space
between
ghosts
consumed
by hunger,
want.
do
not
born
to
born
in the
thirst,and
And
road
of ages.
millions
253.
long
among
small
become
animals,
even
sorrow.
they
men
are
not
blind
birth,
'
See
verse
125, above
p. 19.
gee
verse
126,
above
p. 19.
by
THE
54
They
They
hard
not
are
the
among
255.
do
of
hearing,they
classed
not
are
dumb.
become
not
women
dites
hermaphro-
among
eunuchs
and
They
NIDANAKATHA.
found,
not
are
these
"
destined
men
to
Buddhahood.
Free
256.
from
the
follow
They
Though
Nor
the
in the
Bent
258.
of
to rebirth
born
not
are
the
among
angels
Abodes.^
renunciation, holy in
and
world
the
it,
walk
They
ceive
per-
state,
destined
Pure
upon
not
heaven, they
Unconscious
they
are
in
dwell
philosophy, they
of Karma.
working
they
into
after vain
not
the
257.
acting
as
for
the
world's
weKare,
all perfection.
fulfilling
While
limit
no
he
was
to
the
of
when
and
he
thus
existences
Almsgiving.
the brahman
was
in which
As, for
fulfilled the
he
instance, in
Akitti, and
the
the brahmin
was
fection
Pertimes
Sagkha,
the
king Dhananjaya, andMaha-sudassana, and Mahagovinda, and the king Nimi, and the prince Cauda, and
the merchant
Yisayha, and the king Sivi, and Yessantara.
the Wise
in the Birth
as
So, certainly,
Hare, according
to the
words,^
259.
When
own
There
In
the
All
the
four
and
food, I ofiered
my
self,
is
one
no
of
Perfection
unconscious,
for
coming
one
saw
highest of
the
following verses
Cariyapitaka.
like
me
in
giving, such
is my
Almsgiving,
thirty-onespheres of
below
down
these
to
verse
are
existence
called the
269
are
Pure
the
angels are
Abodes.
quotationsfrom
the
PERFECTIONS
he, offering
up
called
In
for
like
his
the
there
instance, in
Sllava, and
the
Bhuridatta,
the
Allnasattu,
the
son
the
is
times
limit
when
snake
Goodness.
when
So,
not
In
like
and
with
angry
Perfection
instance,in
of
of
there
the
fulfilled
certainly, in
with
the
stakes,and
times
of
sons
the
striking
Bhoja,
such
is
Goodness,
manner
prince
javeKns,
Perfection
he, offeringup
king
king
the
he
as,
"
the words,
piercing me
with
was
the
was
snake
of
my
called
he
fection
Per-
existences
"
me
the
to
snake
SaijkhapalaBirth, according to
Even
the
Supreme
Almsgiving.
of
no
55
the
Perfection
260.
BODISAT.
life,acquired
own
Perfection
manner
THE
OF
Supreme Perfection,
Goodness.
is
no
when
limit
he
was
to
existences
the
as, for
"
prince Somanassa,
the
in
of Renunciation.
in the Cula-Sutasoma
So, certainly,
The
kingdom,
which
was
in
not
for
my
like
power,
spittleI rejectedit.
And,
rejecting,cared
Perfection
of
is my
from
ties of
Eenunciation,
it, such
for freedom
Supreme Perfection,
the
called the
tion
Perfec-
of Renunciation.
In
The
like manner,
Saggas, of
false doctrine.
there
which
there
is
are
no
limit
five"
to the
existences
"
as,
56
for
THE
instance, in
and
Yidhura,
and
Bodhi,
fulfilled
the
the
the
he
There
is
he, pointing
of
the
ascetic
the
and
wise
the
and
he
which
in
"
So, certainly,in
Wisdom.
wise
no
in
the
set
the
Senaka
man
of
by wisdom,
out
pain.
like
one
in wisdom
me
such
is my
Wisdom,
snake
the
out
of
matter
free from
the
acquired
Perfection
had
which
Perfection
Supreme
into
the
called
the
got
Wisdom.
So, certainly,in
Birth, according
Maha-Janaka
the
words,
Out
sight of
of
waters, all
There
is
are
other
no
shore, in
the
men
Perfection
And
Araka,
Mahosadha
man
the
Perfection
263.
man
was
brahman
to the
wise
man
Searching
bellows,
tlie wise
was
Maha-govinda,
wise
when
lie
when
man
Perfection
Sattubhatta
262.
times
wise
and
the
time
the
the
Kuddala,
man
NIDANAKATHA.
of
Great
of
way
in
dead,
thinking ;
acquired
Ocean,
such
is my
the
Supreme
of Resolution.
Birth, according
Khantivada
the
the
Resolution,
so
if
as
of
midst
the
to
the
words,
264.
Even
I
was
my
he
when
were
angry
Perfection
acquired the
me
senseless
not
struck
sorrow
Perfection
as
sharp axe,
as
if
thing,
with
of
with
the
king
of Kasi
such
is
Patience,
if he
of Patience.
were
senseless
thing,
THE
58
garlands
NIDANAKATHA.
and
thus
he
perfumes, and
acquired the
Perfection
of Equanimity.
This
is a
will be
found
only, the account
summary
at length in the Cariya Pitaka.
Having thus fulfilled the Perfections,in his birth as
Yessantara, according to the words,
This
269.
earth,
unconscious
ignorant of joy
E'en
she
by
shaken
he
earth
had
passed
he
away,
and
power
was
times,
mighty
And
shake.
to
be
grief.
or
free-giving'smighty
my
seven
such
performed
she
though
of
acts
in
when,
the
reassumed
virtue
fullness
of
in
existence
made
as
the
time, he
the
Tusita
heaven.
should
Thus
nidana, from
the
to this
birth
down
understood
be
the
Resolution
in the
at
City of
AYIDtJEE
II."
NIDANA.
hair
away
their
with
men,
and
will
be
the
flying and
and
"
when
was
tears
their
make
Friends,
be
Bodisat
was
thus
dishevelled, with
with
their
clothes
all
weeping
faces, wiping
garments,
disorder, wander
among
proclamation,saying,
one
new
destroyed;
hundred
thousand
years
from
now
there
will
; this
THE
burned
to
the
and
up
Therefore,
sympathy,
and
and
peace,
world, up
away.
pass
kindness, and
in
your
in
whole
the
live
mercy,
elders
the
mountains, will
angels,will
immaterial
cherish
59
of
tlie monarcli
friends, do
fathers, honour
TIONS.
destroyed;
of the
realms
PROCLAMA
Sineru
great eartli,with
be
GREA
is called
This
tribes."
your
Age [Kappahalahalag].
proclamationof a new
Again, when they realize that at the end of a thousand
the
Buddha
omniscient
an
years
will
on
earth."
thousand
from
years
This
this
is called
time
the
[Buddha-halahalaiQ
]
the angels
Again, when
from
place
Friends,
"
earth, the
on
appear
end
the
at
will appear
Buddha
place
to
proclamation of
Buddha
hundred
from
"
place
Friends,
universal
universal
years
place
to
end
the
at
that
monarch
will
the
of
end
they go
proclamation, saying,
hundred
at
will appear,
make
and
of
monarch
realize
This
earth."
on
appear
this time
from
years
is
the
then
him
to
and
the
when
the
him
beseech
first
signs
do
to
world- systems
thousand
ten
having
together; and
living beings will become
assemble
the
of
deities
the
the
so,
that
appear
Buddha,
they
beseeching
so
"
his
of
which
ascertained
present
go
him
life
is
drawing
**
Perfections, thou
^
The
names
are
didst
given
not
in the text
do
; the
and
Santusita, Paraniraitta-vasavatti,
in
of the
the
Buddhist
different
heavenly
cosmogony.
so
seats
Maha-
from
four
desire
for
the
Brahma,
in^each
They
are
the
angels
arch-
world-system(Cakkavala)
glorious state
Brahma
of
of
or
"
with
for
the
sake
the
moment
of
has
now
But
the
prayer
of
the
following
five
who
be
Being,
in which
the
granted
the
on
of
time
the
his
should
he
where
should
be
time
when
the
him, and
bear
''
not
country
he
Buddhahood;
viz.
the
has
succession
in
wast
life should
her
complete.
Of
these
he
this the
time
When
the
hundred
"Why
of
speak
Because
of
of
is
perception
lead
not
Neither
is
then
like
but
to
streak
That
away.
the
term
and
over
that
the
At
hundred
time
the
nor
such
is
rife
drawn
the
is not
existence
age
the
of
man
Why
not
for
edification,
time.
When,
hundred
proper
one
admonition
vanishes
is the
was
human
and
no
time.
of
water
is under
that
the
term
place
no
be
gospel will
not
years.
men;
finds
on
years,
is
the
when
among
sinners
Buddhas
can
the
that
hundred
one
there
therefore
time
the
when
time
without
That
right
therefore
of human
perceive
men
sality
things,of the univerof individuality,
delusion
is
believe, saying, 'What
the
listen
under
sin
arrived.
not
all
of
truth, and
is it the
addressed
of
salvation.
to
existence
Because
of the
and
unknown;
and
than
more
are
impermaneuce
sorrow,
has
thought,
threefold
the
is
period
he
point
time
such
in
"
existence
the
years,
Time, thinking, Is
this
on
human
of
duration
Buddhas
the
on
And
not?"
living beings
; the
the
or
not
death
first reflected
thousand
that
not
at
and
Now
thy
had
he
important points,
tribe
should
if
as
or
Omniscience
One, arrived
deities, reflected
continent
the
for
One,
thou
reaching
of mankind
Mara,
or
earth
upon
of
hope
Blessed
Great
the
appear;
the
time, 0 Blessed
the
advent;
king
Salvation
come,
"
mighty
Sakka,
archangel
an
them
fulfilling
"
NIDANAKATHA.
THE
6o
quickly
however,
thousand
time."
hundred
Now
years.
BIR
The
Great
Being
had
arrived.
advent
Then
the
but
"
decided
In
"
in
of
three
ISA
T.
do
the
appear," and
"
appear
'*
he
calling to
in
that
born
in
now
fixed
mind
caste
that
the
do
he
thinking,
leagues in
the
Buddhas
Country.^ And
Kapilavastu was
named
town
concluded
he
it
Middle
the
upon
reflectingon
that
he
The
either
but
whichever
Kshatriya
he
of
then
is
ought
be
to
thousand
has
the
seas
Kshatriya
highest repute.
the
shall
be
must
be
for
eager
born
father.''
my
cunning
for
after
hundred
continent
of
love, or
birth
Now
surrounding each
Hardy's Manual
"The
thought,
Perfections
her
the
he
Mother,
the
from
of which
chief
the
See
Majjhima-desa,
in
Sudra
tribe.
unbroken.
Precepts
islands.
held
is not
and
the
the
predominant, I
fulfilled
ages,
in
or
"The
thought,
Brahmana
now
the
on
the
the
Buddha
drink, but
In
is
reflectingon
mother
five
the
caste
decided
Then
in
Suddhodana
it, and
Thus
in
he
Tribe,
the
born
not
are
caste,
thus
in it.
Buddhas
of
district
which
country,
Then
in
do
continent.
District, and
the
reflectingupon
thousand
is large, ten
Jambudvlpa indeed
extent
his
Buddhas
Then
"
of
and
continents
they
time
considering
surrounding islands/
their
the
the
that
Continent,
with
Jambudvlpa
the
on
BOD
saw
the
great continents
thought,
not
THE
therefore
reflectingupon
four
he
OF
TH
there
(Mahadipa)
Buddhism,
is
five hundred
are
p. 13,
adds,
commentator
the
"
This
is the
country thus
spoken of in the
to the
S.E.
to the W.
the brahman
Mountain."
These
later Brahminical
vol. i. p. 119
Jambudvlpa
China
as
capitalas
the
the
the
universe.
the river
town
are
and
different
literature,
on
SalalavatI;
from
which
that
Middle
navel
centre
and
district Thuna;
boundaries
the
see
land
known
of the
as
world
other
of the
Setak
annika
the
Usiraddhaja
Madhya Desa of
Alterthumskunde,'
regarded as the centre of
was
"
on
Chinese
just as
the
have
looked
people
world, and
the N.
'Indische
Lassen's
sacred
to
their world
as
on
the
talk of
their
centre
own
of
NIDANAKATHA.
THE
62
sucli
slie
one,
shall
be
life should
And
further
last,he foresaw
that
consideringhow
long
it would
days.
these five important points,
reflected
on
deities by granting their prayer,
saying,
Having
he
"
the
favoured
The
time
"You
He
of
heaven
City
of
seven
Ones, for
he
Joy,
dismissed
then
depart;"
may
and
months
arrived, 0 Blessed
has
Buddha."
her
motlier."
my
and
them
attended
the
entered
with
by
the
of
grove
to
me
become
the
words,
angels
Gladness
of
the
in
the
Delight.
of
Now
each
the
"
thou
mayest
when
In
thus
He
by
of
his
acquired merit,
departed
conceived
in
order
in
account
And
there, surrounded
him
was
bliss."
about
walking
and
in
reborn
be
to
the
detail.
fuller
At
angels
minding
re-
thence
of the
Lady Maha
Maya.
better, the following is the
womb
this
explain
also,
that
Midsummer
was
four
hundred
perfumed water : and she distributed
in her
thousand
piecesin giving great largesse. Decked
richest attire she partook of the purest food : and vowing
she
entered
her
the
to observe
Eight Commandments,
she fell
her royal couch
beautiful chamber, and lying on
in
asleepand
The
her
up
four
in
and
dreamt
this dream.
archangels,the
her
Guardians
couch, carried
placing
her
under
her
the
of the
to the
Great
world, lifting
Himalaya
tains,
moun-
seven
Siila-tree,
MA
YA'S
MA
HA
DREAM.
63
her
her
heavenly garments
in
to free
; and
from
decked
there
mansion
is the
in
head
towards
Then
the
it
from
her
and
with
Silver
future
on
who
had
wandering
her
dressed
with
flowers.
which
fumes
perfar
Not
is
golden
East, and
and
anointed
Hill, within
Buddha,
was
stains
heavenly
they spread
the
elephant,and
human
from
her
become
Golden
the
on
white
superb
Hill,
far
not
her
related
four
the
her
eminent
spread
dream
and
them
satisfied
cows.
he
had
What
"
The
when
the
dream
will
has
and
It is instructive
actual
fact that
the
he
the
Incarnation
had
thus
to
them, and
not
it will
not
be
to notice
that
entered
is
he
had
with
vessels
milk-rice
and
covered
with
and
them,
gave
and
their
then
pounded
com-
of
tawny
desire,
every
asked
he
he
them,
"
the
scene
he
satisfied
and
Bodisat
and
garments
new
said, "Be
conceived
man-child
giftsof
of it ?
come
food
occasion
state
honey,
her
sleep,
raja had sixtyhad
costlyseats
delicate
sweet
This
told
Brahmans
queen
and
from
and
the
filled with
with
And
for
ready
Midsummer
the
silver bowls.
and
gold
of
dalbergia flowers,
ghee
womb.^
end
summoned,
silver
with
the
at
spot made
and
gold
next
her
to enter
Brahmans
leaves
green
of
on
seemed
conceived
And
festival.
she
he
was
thence, and
in
anxious, 0
fruit of her
later
womb
child.
woman-
accounts
his mother's
king
womb
it is
as
in
so represented
occasionally
your
will
You
be
will
soberlyrelated
a
white
Buddhist
as
elephant :
sculptures.
64
THE
have
And
son.
will become
bis
!N^ow
himself
will
tbe
of
Good
the
bis
received
behold
dumb
spake
straight. The
from
their
world-
bonds
The
chains.
animals
sick
were
In
clear.
fell
all.
Rain
from
tbe
their
flight on
Tbe
the
sprang
I think
different
read
high.
"it"
of
waters
earth
tbe
flowers
All
the
In
each
ghosts
ceased
be
rendering
instead
of
"
of
fire
was
food
and
afraid.
The
soft
breeze
due
season.
Tbe
each
Bracelets
and
All
the
mighty
was
covered
of
meaning
the similar
the
The
birds
forsook
their
waters'
stayed
became
ocean
with
on
passage,
at
and
trees
though
verse
fresh.
lotuses
land
twigs of
phrase
heavens
pleasantlyfor
Water, welling up
the
blossomed
forth
gave
wafted
rivers
branches, and
is the
freed
the
of
in
water.
tree-lotuses
Prof.
104,
every
covered
were
this
became
received
to
The
were
hell
bloom
up
sand
thou-
ten
noise.
prisoners
earth, overflowed.^
trunks, and
with
of
out
very
Everywhere
colour.
cool
and
Thirty-two
crooked
to
made
constituent
the
The
All
hungry
wild
Tbe
of
veils
quaked,
systems
beard
another.
walked.
and
flow.
sight (as if
glory). The deaf
with
tbe
manifest.
immeasurable
lame
The
became
tbe
violently. Tbe
made
were
one
extinguished.
drink.
become
Buddba
womb,
their
bis
this
mother's
shaken
were
world-systems an
blind
if,leaving
will
future
tbe
thousand
ten
also
Omens
wben
in
and
trembled,
; but
world
tbe
from
moment
incarnate
elements
Monarcli
religious life, be
remove
life,
houseliolder's
sin."
and
at
Universal
tbe
adopt
wbo
ignorance
king, a
borne, be
Buddha,
NIDANAKATHA.
through
Childers
where
has
would
NIDANAKATHA.
THE
66
with
arches
and
And
flags,and banners.
golden palanquin carried
her
sent
Now
of
with
away
called
the
to
of
belonging
various-
roamed,
Lumbini
grove
the
or
The
like
wanted
like
bending down,
within
took
hold
her.
The
of
reed
birds
The
of
difierent
of
whole
of
sal-tree
mighty
of
the
branch
of
heated
by steam,
When
glade,
it, and
the
curtain
people drawing a
Standing, and holding the
branch
approached
she
upon
her, retired.
round
of
she
branch
the
hand.
her
the
and
wood.
the
entered
desire
the
grove
the
creepers,
some
filled with
was
and
swarms
variegated
hall
roots
fruits
branches
of
sal-tree
the
of
reach
of
hold
take
to
cities,and
of
mass
of
banqueting
it
both
and
wood
monarch
the
to
one
sweetly.
pleasuregrove
time, from
that
of
she
of
flocks
beholding
queen
people
blossoms
warbling
well- decorated
king.
is
was
bees, and
was
there
At
the
coloured
kinds,
the
to
branches, it
amidst
and
in
queen
attendants, he
thousand
towns
grove.
topmost
flowers
by
two
Lumbini
the
the
seating
water-pots,
great retinue.
the
between
sala-trees
well-filled
and
plaintain-trees,
of
sal-tree, she
the
delivered.
was
Brahma
pure-minded Maha
there bringing a golden net ; and receiving
angels came
before
that net, they placed him
Buddha
the future
on
Be
his mother, saying,
joyful,0 Lady ! a mighty son
That
the
moment
very
four
"
to thee
is born
other
Now
Not
womb
from
like
a
unsoiled
womb,
The
with
ofiensive
future
pure
and
and
out
impure
left his
Buddha
by
their mother's
they leave
livingthings,when
Bodisat.
so
"
it smeared
leave
womb,
mother's
pulpit or
his
impuritiesfrom contact
fair,and shining like
matter.
hands
with
a
gem
and
man
feet,
his mother's
placed
on
THE
fine muslin
showers
them
of
and
From
the
BIRTH
of
Benares.
water
came
refreshed
the
golden net,
the
upon
of
and
world- systems
open
garlands, said,
thee, how
the
other
stopping at
the
chief
seventh
the
voice
immediately
his
birth
as
Sakka
from
asked
He
the
him
as
some
out
In
to
came
the
him,
womb
*'
answered,
The
single
sweet-smelling
What
"
Madurattha
last birth
in
in
his
Mahosadha
he
was
in his
is it you
directions
ten
intermediate
like
one
is the
other
best
deities
Then
hands.
forth
sent
his noble
births
three
adds
the
there
thus
mother's
birth
voice
"
am
uttered
womb
; in
Yessantara, and
as
the
birth
archangel
being born, and placing
hand,
went
his
in
"
fist.
So
the
the
rest, "I
will be
no
He
away.
hold, dear,
Medicine, mother
; henceforth
like
other
no
This
their
leaving his
on
holding this
VilSsinT
like
victory,beginniag with,
Mahosadha,
birth.
Thousands
fan, and
royalty in
Buddha
his
in this
of
of
world."
future
up
the
the
step, he
shout
the
of the
Now
with
symbols
the
shouted
and
white
him
stood
finding no
"
on
archangel Brahma
the
umbrella, and
archangel
walked
he
the
followed
nadir),and
strides, saying,
as
him
Suyiima
he
four
the
compass,
the
seven
And
over
the
and
took
direction."
with
of
zenith
himself, he
held
lope
ante-
him
East.
him
to
in
occasions
on
hands
the
visible
of
received
men
angels ofieringhim
0
great Being, there is
Searching the
greater ?
points
points,the
used
are
and
"
of
him
cloth
on
"
then
four
(the
as
towards
became
Men
space.
looked
and
ground
honour
received
him
leaving their
on
two
so,
in
had
received
hands
was
his mother.
angels who
their
67
heaven
and
touch, such
to the
From
from
Bodisat
kings
royal state.
BUDDHA.
thougli this
down
of the
four
THE
But
the
hands
skins, soft
of
OF
as
His
you
because
name
medicine
mother
come
he
"
came
of Medicine-
they kept
in the
supreme
rebirth for me."
am
came
world;
THE
68
it in
chatty (an
and
others, as
This
up,
"
drug
Medicine
is
powerful drug,
called
was
blind
the
healed.
was
came,
he
hence
and
as
of
it became
and
water-pot);
sickness
all the
many
"
sprang
earthenware
which
drug by
NIDANAKATHA.
So
this
the
is
deaf
and
saying
powerful
(The Great
a
Mahosadha
Man).
he
womb,
stretched
left his
birth, as he
Yessantara
in the
Again,
mother's
his
is
right hand, saying,"But
I would
house, mother?
give a
out
anything in the
You
his mother, saying,
are
born, dear, in
gift." Then
a
wealthy family," took his hand in hers, and placed on it
a
bag containinga thousand.
Lastly,in this birth he sang the song of victory. Thus
there
"
the
future
Buddha
of
out
came
of
his
in
his
mother's
conception,
thirty-twoGood
Now
Lumbini
the
Channa
the
the
at
Omens
the
also
came
miles,
These
cloaks
their
treasures
Bodisat
our
the
birth, the
in
born
was
some
count
as
and
mistake
one,
eight
one
took
day
the
too, the
and
rejoiced,saying,
here,
only six-
as
the
Connatal
list contains
Ones.
last,one
miles
"
In
in
size.
and
went
of
angels in
joyful; and
Kapilavastu,
nine"
I think
was
Ones.^
Bodisat
choirs
full
vases
Connatal
astonished
were
four
these
Sahajata, the
towns
that
the
Of
being.
six, and
one
called
are
is
when
into
four,
one
seven
There
his
moment
seen.
people of both
to Kapilavastu. On
the Tavatigsa heaven
of
he
as
the
The
waved
the
at
as
moment
were
his voice
of Rahula,
lady, the mother
attendant, Kaludayi the minister, Kanthaka
royal horse,
two
uttered
And
the
time
very
births
womb.
at
so
grove,
the
of treasure,
three
or
before
if the
four
Kaluduyi
and
Ananda, the loving disciple. So Alabaster
Hardy
of Buddhism, p. 146). Bigandet also
(Wheel of the Law, p. 106; Manual
of Amittodana, which
the son
is against the
adds
Ananda, but calls him
tradition (Life or
Legend of Guadama, p. 36, comp. my Buddhism,
common
features, an early one, for
legend is certainly,as to its main
p. 52). The
it is also found, in greatlyexaggeratedand
terms, in the books
contradictory
we
should
of
Northern
insert
Buddhists
Senart, p. 294).
(LalitaVistara, Foucaux,
p.
THE
to Suddliodaiia
tlie
tlie
Bo-tree, will
At
tbat
time
SIMEON,
king, a
become
of
is
son
69
under
Buddha."
ascetic
an
adviser
through
BUDDHIST
Kala
named
Suddhodana
Devala
(a
fidential
con-
the
the
eight stages of
his mid- day meal, and
eaten
had
to the Tavati;)sa
gone
heaven, to rest through the heat of the day. Whilst
there
these
sittingresting,he saw
angels, and asked
them, ''Why are you thus glad at heart and rejoicing?
Tell
the
me
The
angels replied,"Sir,
born
hear
and
it will
us
from
house,
sat
"A
given
Buddha
the
the
Kingdom
to
say
is born
his
hair
of
the
those
future
Buddha
ascetic's
from
his
work
my
And
the
own
head
at
own
also
Saniapatti.
Dhmnmacakka-jQ pavattessatt.
was
considered
plattedhair.
pada, V. 394),
This
or
skins !
clean
the
splendour
the
in that
by
placed
of
in
planted
For
the
him."
future
them
on
there
birth
Bodisat, and
the
of
head
the
splitin
The
two.
ascetic
rose
to
right for me
homage to the Bodisat.
is not
"It
this
did
wonder
homage
to
son.
'
It
to
said,
see
me
But
saluted
seeing
clad
and
destruction," he did
king
and
grace
! let
be
round,
saying,
Righteousness.^
are
ascetic.
had
have
we
the
feet
the
would
seat, and
to
be
one
"
king
ascetic.^
worthy to
ignorant ones
no
son
feet
become
set
salute
to
of
is
king
glad !
they said, quickly came
and
entering the king's
to you,
his
ordered
in
seat
will
infinite
it is that
the
the
Bo-tree
his
see
angel-world,
on
turned
matted
was
under
Therefore
down
they
The
king
and
brought
of
be
the
son
his
found
Suddhodana
to
down
if
will
his word.
The
seated
who
son,
Buddha,
To
of it.''
reason
"
"
Your
What
low
See
my
the Brahmans
among
is referred
is the
use
yearnings
to
of
are
in the
"
Buddhism,"
plattedhair,
within
p. 45.
sign of holiness to
verse
strikingBuddhist
a
you,
fool !
and
the
What
outside
wear
matted
(Dhammaof a garment
thou
makest
THE
70
Now
the
of
events
in
ages
ascetic
forty
the
had
the
the
"Will
of
power
Bodisat's
he
callingto
the
(kalpas)in
Looking at
ages
future.
prosperity on
himself,
NIDANAKATHA.
become
marks
he
Buddha
the
of
forty
past, and
the
body,
mind
of
future
considered
with
And
not?"
or
Buddha,
a
perceivingthat he would most certainlybecome
he smiled, saying, "This
is a wonderful
child."
Then
him
when
to behold
reflecting, Will it be given to me
"
he
has
become
not.
before
Dying
"
Formless
World
thousand
Buddhas
and
to go
fortune
be
so
"
he
that
time
that
while
this
shall
be
men,
And
in the
perhaps
or
shall not
it will not
child
is my
Great, indeed,
it would
reborn
hundred
wonderful
so
that
perceived
among
them.
taught by
Buddha.
appear
behold
to
become
Buddha
when
loss !
able
be
be my
"
good
he
has
And
he
wept.
The
just
now
"There
become
"
is
It will not
be
granted
when
he
man
indeed, is my
would
his
In
"
Call
In
"
"
the
weep
"
me," he said,
to
has
become
him
see
to
his
house, and
to behold
"
Buddha.
so
Great,
as
to
Nalaka.
nephew
said
Buddha
her,
So
Where
"
to any
"
he
he
one
it
saw
went
to
is your
son
house, brother."
him,"
said
family
master
not
-politeness,
See
reply.
"
the
Our
to
granted
sister's
will
assuredly he
him;
"
be
Nalaka
loss !
relatives
my
you
one
master
Will, sir,
"
Then
of
the
was
do
in
to weep
little
master's
our
then
great
begun
now
misfortune
no
Buddha,"
Why
"
"
befall
misfortune
any
has
Our
"
"
is
of
I^o. 3.
When
he
Suddhodana
here, of
unfrequent
below, Jataka
he.
in the
course,
the
the
Jutakas, to
he
came
said
king, dear,
sage.
address
It
a
is
to
a
him,
son
is
pretty piece of
stranger
as
relation.
THE
born,
This
Buddlia, and
very
day give up
Bearing
bim
urge
in
in
witbout
of
tbe
robes.
7;
lie
thirty-fiveyears
be granted you
to
uncle
bis
will
bim.
see
!"
world
tbe
that
tbe
not
was
to
man
tbougb born
incalculable
wealtb,^ straigbtway took
store
a
yeUow suit of clotbes and an
a
of
inner
eartbenware
In
it will
mind
family
out
Buddlia.
young
become
NAME-GIVING.
cause,
pot, and
And
bis
sbaved
man,
young
bead
and
put
tbe
on
mountains,
Wben
lived
and
tbe
reacbed
He
in wbicb
Now
kinds
Let
*'
and
made
sent
for
excellent
of
"
worth
cooked
well
rice
tbree
gave
Literally
Patb, be past
final
tinction
ex-
remains.*^
man
tbe
Bodisat'
bead,
and
eigbt
tbem
eightyand
tbem
pleasant food
tbe
times
seven
Tben
Brabmans
seated
Vedas, and
milk.
in
tbey
who
in
tbe
bad
king's
to
eat, and
koti," both
eightyand
did
seven
numbers.
''and
Literally,
Nalaka.'
"
caused
Perhaps some
subject to
manner;
originallyto
all
Childers
him
Sutta
the
mortals, but
compares
the
is
fate
of salvation
for
declare, 'The
way
called.
Tathagata, "gone, or come, in
all men,"
of
is
an
adjective applied
to
so
afterwards
use
of
'
Son
used
as
favourite
epithet of
of Man.'
In
the
parmibbayi.
JSibbana-dhatuya
Anupadisesaya
will
be
found.
this
of
Buddhism,"
phrase
p. 113, an analysis
3
and
montbs
seven
Hill, by tbat
bundred
tbe
being lucky
"
power
of
way
Himalayas,
lived
be bad
tbe
us
one
bouse, and
Gotama.
or
beard
tbe
to
wben
part
no
ready
mastered
like
And
and
En-
complete
to
for
perform tbe rite of cboosing a name
witb
four
So tbey perfumed tbe
king's bouse
of odours, and
it witb
decked
Dalbergia flowers,
bim."
returned
fiftb
tbe
on
saying,
attained
wben
away
tben
monk.
to bim
went
Arabatsbip.
longer as
bad
Tatbagata
ligbtenment, Nalaka
salvation.^
life of
tbe
translator's
THE
72
them
NIDANAKATHA.
of what
the
Among
270.
child
them
them
asked
should
recognizethe signs
to
be.
"
E-ama,
and
and
Kondanya
eight Brahmans
Their
senses
all
then
subdued
there,
were
and
Mantin,
Sudatta,
and
Bhoja, Suyama
These
and
Lakkhana,
and
Dhaja,
they
the
declared
charm.
Now
it
these
had
them
by
was
been
interpreted.
becomes
becomes
glory and
But
the
on
of
Seven
remain
Monarch
; but
if he
the
takes
so
of
all
them,
man
householder,
saying, they
Cakkavatti
king.
And,
of
of
youngest
two
"
should
power
them
holding up
alternative, saying, If a
Buddha.'*
recognizersof signs;
the night of conception
were
dream
the
in
Universal
all the
the
that
fingersprophesied
having such marks
he
Brahmans
eight
he
vows,
declared
Brahman
young
whose
up
and
family
name
was
"
cares
and
world."
This
man
deep
resolve
birth.
of
in
it
wisdom
had
holiness, and
Therefore
seven
former
already,under
that
was
that
he
he
had
Buddhas,
surpassed
perceived
the
the
how
last
his
reached
now
made
other
Bodisat
would
"
possessed
one
the
of
cares
Buddha
Now
of
these
household
marks
will
life.
Yerily
not
he
be
cast
will
amidst
become
"
those
Brahmans
went
home,
and
addressed
their
THE
74.
and
continents
surrounded
he
by
prevent
sight of
his
child
son
so
kinds
becomes
if he
and
honoured
shall become
of
nurses
four
ing,
saytions
directo the
he
^
So
Bodisat
the
And
saying,
king, we
Buddha,
live attended
the
from
up
son,
or
shall
grew
assembled
he
Kshatriya monks,
by
free
Bodisat.
shall become
king,
clansmen
Buddha
by Kshatriya nobles."
honoured
so
coming
dedicated
one
that
attended
live
if he
the
four
heaven,
Then,
in the
apart
those
hall, each
this
"Whether
give each
of
son.
festival
the
and
of
men
tliat surround
vault
retinue."
miles
two
the
That
shall
in
it were,
as
innumerable
an
islands
thousand
placed guards
to
in
tlie two
walking,
and
them;
NIDAMAKATHA.
raja appointed
fault, for
every
in
and
great splendour
retinue.
by an innumerable
Now
one
day the king held the so-called Ploughing
On
that day they ornament
Festival.
the town
like a
palace of the gods. All the slaves and servants, in new
with
crowned
sweet- smelling garlands,
garments and
in the king's house.
For
the king's work
assemble
a
thousand
dred
hunploughs are yoked. On this occasion one
surrounded
and
and
the
for
king
also the
his
thick
it the
with
raja
had
canopy
round
it
raja,
clad
away
Literallya
'
'
is
mere
to the
house
with
spot.
There
giving
the
child's
couch
spread
in
to
Kshatriyawas
inlaid
hung.
Then
splendour
plough.
and
But
with
goads
and
retinue
sacred
and
leaves
curtain
went
1
reins
their
silver.
ornamented
was
and
went
couch
the
use
horns
and
son
tree
to
with
were,
with
The
six
one
cross-bars, ornamented
and
so
minus
eight
the
red
plough
gold ; and
oxen.
dense
laid
with
of the
oxen-reins
was
Jambu-
shade.
out
; and
stars
of
Under
over
gold, and
number.
the warrior
caste.
the
'thirty-
THE
At
such,
the
PLOUGHING
time
attendant
the
FESTIVAL.
king
ministers
takes hold
75
of
hundred
one
golden plough,
and
eight minus
a
one
"
Jhiina.^
The
delayed
little.
round, but
that
circular
form.
in
master
it.
miracle
that
raja,saying,
"
The
Seeing the
of
the
king
have
the
food,
turned
trees
steady and
their
curtain
young
and
turned
re-
Bodisat
sittingcross-legged,
and
told the
shadow, they went
the prince is seated
in such
and
while
; and
other
remained
hurriedly raised
of
kinds
remembering
nurses,
And
the
Jambu-tree
such
manner
of
shadows
the
alone,
was
inside
and
The
of
preparing various
in
engaged
nurses,
the
shadows
of
the
is fixed
Jambu-tree
the
other
in
that
trees
circle ! "
miracle,
Beloved
One,
"
But
the
Bodisat
the
had
king
three
due
course
mansions
grew
made,
And
to manhood.
suitable
for
the
three
stories
seven
high,
high, one
five stories high ; and
and
he
one
provided him with
fortythousand
dancing girls. So the Bodisat, surrounded
like a god surrounded
by well-dressed
dancing girls,
by
instruments
by musical
troops of houris, and attended
which
played of themselves, lived, as the seasons
changed,
one
seasons,
nine
in
of
state
translator'
"
stories
religiousmeditation.
uddhism,*'pp. 174-176.
full
explanationis given
in
the
THE
76
in each -of these
NIDANAKATHA.
clansmen
would
The
*'
king
Your
and
given
should
is
skill.
Seven
do."
what
can
The
skilled in
shoot
as
and
how
So
the
nothing,
think
you
they could
lightning; and
of
assembly
assembled
those
so
hair, and
the
of
midst
his
twelve-fold
other
masters
clansmen
his
show
kindred
my
then, in
to
me
may
split even
by
was
show
will
relatives
his
for
necessary
Bodisat
that
he
do
city,that
I
now
The
unsurpassed
bow.^
it is
the
from
showed
people, he
art
round
so.
archery
quick
as
days
learn
him,
"
no
crier
did
king
out,
said to
what
pleasure: now
to
there
the
break
and
Send
the
Buddha,
this ?
learn.
my
future
about
king
should
war
pleasure ;
to
''
for the
up
devoted
if
do
"
do ?
sent
lives
learn;
relations,Beloved
are
you
he
does
he
in
Siddhattha
"
thing
one
what
mansions
skill,
the
of
doubted
no
longer.
Now
day
one
the
future
Buddha, wanting
to
to
go
his
horses
of the
So
white
the
of
the
in the
The
Omens."
skies, and
went
Enlightenment
And
they did
gods represent
A
the
gloss adds,
Sarabhar)gaJutaka."
"
man
This
so
be
the
towards
for
let
is near,
wasted
should
white
as
the
the
leaves
Bodisat.
The
it four
to
he informed
And
ascended
"
harnessed
and
breed, and
Sindhi
angels thought,
attain
trappings,
lotus flower.
Bodisat
mansion
to
all its
with
chariot
by making
by
with
age,
understood
as
garden.
Siddhattha
young
us
him
show
a
son
at
the
of
decayed
is related
the
teeth
full in
the
and
stick
in his hand.
Buddha
his
and
Then
hair
down
But
he
only
is not
servant's
that
as
was
body,
visible
and
with
the
future
to
charioteer.
of
other
said,
"
When
then
Shame
in the
this, whose
is
man
men
"
is told
charioteer, as
of
kind
he
answer,
his
asked
"What
Mahapadana,
in
broken
Bodisat
the
77
and
hair, bent
grey
OMENS.
FOUR
THE
he
be
heard
his
life ! since
to
!"
the
very
and
with
spot and
back
turn
entered
re-
so
''
seen
old man,
an
"By this
get ready
long
world
them
at
"
and
will
point
plays
he
as
not
Then
each
the
to
the
be
continues
his
turn
the
raja; "quickly
performed
in
the
thoughts
increasing the
of
having
world."
me," exclaimed
concerts
pleasure,he
the
will forsake
ruin
you
So
son.
my
of
he
"and
to
enjoyment
forsaking
guards, he
at
compass,
before
intervals
placed
of
half
league.
the future Buddha,
he was
as
day, when
Again, one
represented by
going to his pleasureground, saw a sick man
the same
the gods, he made
inquiry as before ; and then,
a
with
The
king
also
orders
same
placed them
a
league.
Once
to
his
the
with
The
the
all round
more,
when
at
the
pleasure ground,
as
before
all round
at
re-entered
his
palace.
future
saw
and
same
before; and
the same
gods, he made
agitatedheart, turned
king also made the same
orders
them
as
made
back
Buddha,
dead
man
inquiry as
back
and
as
he
was
going
represented by
before
re-entered
; and
his
then,
palace.
THE
^8
NIDANAKATHA.
Once
the future
Buddha, as
again,when
to his pleasure ground, saw
had
who
one
and decentlyclad,he asked
world, carefully
"
Friend, what
there
was
his
of
Buddha
no
understood
kind
all in
at
what
neither
is that ?
man
distinguishingcharacteristics
gods, he said,
the
by
his
As
charioteer,
that
at
is
charioteer
were
spired
nevertheless, inmendicant
time
what
nor
but
the
friar ;
"
of
and
during
the
sunset
seated
robed.
Now
himself
his
At
that
who
now
the
that
had
for
And
out
will
he
ground and
By the
of
and
had
treatises,
At
preach
a
legendsof
Buddhist
of
straight.
hence?"
of
the
he
perceived
future
"
is it
Buddha
Friend
Yissa-
Renunciation.
Buddhist
book
to
from.
is the
last
him
the
This
in
learn
Thus
of
in the
Order
books
or
India, the
his
himself, "Who
Yissakamma,
"
of
of
mendicant
the
Buddhist
friars
their
"
were
deus
descends
ex
the
it
pupils, study,
collection
of
long
itself.
lives of persons
of importance in the
of the Archangel Sakka
becomes
seat
then
in
Scriptures,which
by heart, repeat to
the Digha Nikaya, or
repeaters [bhanaka)to
losing
temporary bliss,he
Buddhist
the
Vulcan, to act as
Vissakamma,
Fearful
to
seated
was
Great
specialschool
critical moments
Sakka
clad
selectingsome
their especial duty
which
him.
noble
miraculous
of
expound,
2
be
adorn
members
The
the
around
adornment
said to
he
stood
from
descend
the
young
on
thinking
to
time
the
throne
And
me
will carry
time
the
wants
come.
kamma,
was
ointments, and
moment
at
kinds
various
lake ; and
beautiful
the
the
on
attendants
warm.^
became
in
bathed
perfumes, and
and
habit
advantages
and
day
colours, and
the
That
"
abandoned
was
going
was
world, the
the
mendicant
"
he
religious
warm.
himself, or sends
machinu, and put things
TAMA'S
GO
material
Bodisat's
knew,
the
"
for
This
; and
is
first round
no
it is
man,
of
the
turban
of the
the appearance
folds ; when
the turban
a
thousand
folds
folds
rise
size
on
the
largestof
Priyaggu creeper,
blossoms.
like
And
the
Brahmans
shouts
of
is
were
the
head
flower
he
the
victory,and
and
so
of
barber's
it
of the
put
hand
the
when
there
folds
many
thousand
round,
sand
thou-
ten
could
rest
the
flower
the
even
of
for
in
Black
the
Kutumbaka
as
future
to
seem
beyond imagination ;
as
by
arose,
times,
ten
When
time
second
the
Bodisat
the
diadem,
the
round
gods."
on,
hand
Buddha
became
in full bloom.
when
musicians
them
the
Kuyyaka
And
How
head
son
was
again ;
arose
small
his
wrapt
was
tlie likeness
arranged
jewelry on
appeared.
so
the
of
touch
the
in
near
from
taking
turban, he
At
79
drew
moment,
the
head.
SON.
was
the
"
of lower
men
he
his
car.
superbly decorated
At
that
time
Suddhodana
the king, who
had
heard
that the mother
of Eahula
had
brought forth a son, sent
known
a
saying, "Make
joy to my son !
message,
my
The
future Buddha, hearing this, said, An
impediment
has come
into being, a bond
has come
into being.'' When
the king asked,
What
did
and
heard
son
my
say ?
that
From
henceforth
let
saying ; he gave command,
E-iihula (impediment) be
But
the
grandson's name."
my
the town
Bodisat, riding in his splendid chariot, entered
with great magnificence and exceeding glory.
At that time a noble virgin,Kisa
Gotami
had
by name,
praise;
"
ascended
with
castes
''
"
"
"
"
gone
and
to
she
the
flat
beheld
roof
the
of
the
upper
story of
her
the
palace,
Bodisat
Pleased
this
song
and
of
8o-
THE
271.
Blessed
indeed
is that
motlier,
Blessed
indeed
is tliat
father,
Blessed
indeed
is that
wife,
Who
this Lord
owns
Hearing
made
happy,
heart
of
and
"
sin the
out, then
delusion
of
And
thought
the
him
to
came,
is
This
to
whose
mind
mother
is
the
happy,
says.
lastinghappiness
estranged
was
the
when
gained ;
his
On
"
is all she
attain
When
"
of
is made
happy
himself,
to
heart
father
his
heart
every
peace
glorious!
so
is made
answer
"
"
one
heart
can
peace
from
such
his wife
what
by
the
"
Bodisat
this, the
catching sight of
But
NIDANAKATHA.
fires of hatred
the
and
the
gained ; when
troubles
of mind, arising from
pride, credulity,and all
is
other
sins, have
ceased, then peace is gained ! Sweet
of
the lesson this singer makes
hear, for the Nirvana
me
is that
I have
which
been
Peace
trying to find out.
This
are
day
very
I will
the
break
from
away
world
his
neck
loosingfrom
Then
hundred
I will
thousand, he
has
fallen
But
the
in
love
only
cares
after
the
it to Kisa
sent
on
Thereupon
The
force
Buddhist,
with
Bodisat,
reclined
GotamI
the
women
of this passage
words
of
couch
to the
and
and
stands
in the
or
words
Nirvana,
a
of
lastingstate
the extinction
of the
'
of
words
Peace
occur,
happiness and
fires
'
with
and
"Where
gone
of its two
other
'
present."
in
dour,
great splenskiKul
in
meaning which,
to the
array,
of
No
words
the
connote
or
impossible in
sentences.
the
Siddhattha
me
convey.
ground,
unfamiliar
one
fullness
nibbanai)
same
and
one
beautiful
is due
is
sent
teacher's
"Prince
state.
in
words
Nirvona
has
clad
nibbuta
originalin
and
me,
as
on
languages cover
exactly the
explain them
fully to any
would
be difficult anywhere,
the above
pretty clear from
Nirvana
household
follow
fee.
by
is
peace
itself ! ^
Nirvana
I will
renounce
then
out,
gone
Indian
note
in
out,
ideas.
same
modes
but
thought
meaning is
the
ceased, occur,
;
where
stands
in
To
of
their
in
them,
meanings
nibbanat)
in Western
song,
in them
the
the
nibbuta
the
original.
here on
earth
peace, to be reached
troubles ' mentioned
in this passage.
THE
82
Then
said lie," I
Great
Channa
stables
saddle
"
went
cloth, beautified
with
is the
and
is
one
very
he
saddled
Even
whilst
he
and
lamps
the
pleasant spot
entering the
mighty steed
under
ought
saddle
to
of
canopy
This
"
to-day," thought
saddled
being
tightly,and
was
so
those
as
the
yard,
he ;
Kanthaka.
saddlingme
rides
at
horse/'
stable-
light of
Kanthaka, standing
to-day to accomplislithe
me
the
to
the
by
saw
resolved
am
Renunciation
So
NIDANAKA7HA,
to the
not
the
as
horse
other
on
pleasure grounds,
knew,
days
because
He
"
for such
master
my
is about
Renunciation."
to-day to carry out the Great
Then, glad at heart, he neighed a mighty neigh ; and the
thereof
sound
had
the
not
thought,
from
mother, and
fed
lamp,
the
"I
will
he
with
head
the
on
threshold, the
the
to take
my
going
away.
become
time
will
is said
be
no
this
on
town,
hear
one
son."
my
of
At
it.
errand,
And
apartments
in
; and
back
he
the
that
and
rising
E-ahula's
that
left the
Jataka
will
him
see
moment
prevent my
when
"
commentary,
Therefore
I have
palace.
is not
days old,"
seven
was
should
the
view
At
found
that
in
given
the
above
accepted.^
the Bodisat
when
said,"My
had
The
{i e. five
"
Jataka
Elu,
Commentary
or
old
left the
good Kanthaka,
in
at
the
awake
And
commentaries.
and
Channa
sent
to
come
Buddha."
Rahula
horse, and
had
went
let
sound, and
just look
I will
other
And
the
all the
over
burning dimly in
The
of Rahula
mother
was
asleepon
jasmine flowers,^and restingher
many
of her son.
Stopping with his foot on
Bodisat
thought, "If I lift her hand
she
son,
what
Now
penetrated
door.
opened her chamber
with
sweet-smellingoil,was
strewn
hand
Bodisat
chamber.
inner
bed
the
couch
his
have
gods stopped
after
Now
he
would
here
Sinhalese,
on
or
referred
which
palace,he
do thou
six
bushels)of
to
is, no
the
save
the
to his
went
me
largejasmine
present work
this
is based.
mentary
com-
THE
to-niglit
; so
once
MYTHIC
tliat
HORSE.
I, having become
the world
of men,
help, shall save
Then
leaping up, he seated himself
Xanthaka
was
eighteen cubits
of
his
neck, and
fleet,and
and
of
all
white
neigh or
penetrate through all
muffled
it ;
the
and
Bodisat
The
; told
steed
the
the
that
of
Kanthaka's
on
in
clean
from
he
the
that
step, the
the
shell.
the
of
If
would
angels so
could
none
palms
nape
strong
was
sound
Therefore
neighing
back.
chank
ground,
town.
his
the
Now
be
not
rode
to catch
hear
their
hands
king thinking,
able
at
back
hold
its
of
stop him.
In
"
time
any
placed
mighty
of
the
mighty
tail,and
arrived
the
at
the
on
Channa
midnight
will
and
by your
angels too."
his feet.
under
at
over
each
placed, at
like
paw
of
sound
Buddlia
length
proportionate height ;
should
he
83
to
that
thousand
The
the
open
Bodisat
city gate
at each
men
Bodisat
the
way
of the
and
two
to
was
"
"
opened, I will
right hand
my
close
to
away
I will
my
"
the
master
my
round
up
Channa
and
that
moment
the
so
the
get away
the
Mara
And
other
or
whereof
will
door
he
as
will
if the
of
he
hold
and
is not
tail,and
my
"
putting
rampart
seated
master
my
holding by
angel residingat
At
girth,I
"
with
neck, and
my
Kanthaka's
have
on
leap over
thought, If
Kanthaka
rampart
been
the
take
waist, and
spring
back, and
*'
had
get
opened,
is
on
leap
door
those
him
had
three
my
over
not
would
thought.
But
there
with
the
intention
THE
84
of
stopping the
*'
Bodisat
of
"
Yasavatti,"
would
you
! Well
Mara
"
"
are
to
appear
will
lord
! in
the
the
it is not
but
And
shall
arise
closelyas
of the
mansion
lunar
left the
and
it ;
stop
with
at
or
from
or
anger
to know
for
ten
of
it."
slip,as
some
its
that
the
sprang
he
instant
the
face
to
fulfil your
towards
place a spot
Shrine
built
afterwards
happened).
And
where
the
for
of
he
thousand
hand, and
there
keeping
torches, and
on
his left.
is
behind
And
him
no
on
So
at
the
it-;and
him
while
"
believed
was
in
with
front
the
for
volved
re-
too, and
you
he
fixed
Cetiya
Dagaba
have
to
direction
carried
on
as
Bodisat,
great honour
of him
some
he
to gaze
earth
need
Staying
Kanthaka
was
when
broad
wish."
miracle
Uttara-
stayed: saying
Kanthaka's
this
And
Kanthaka-Nivattana
going, he went
exceeding glory.
For
then, they say, angels in
which
the
so
city,gazed
the
the
within
was
"
order
July).
up
did
in
was
1st
in
his
desire
moon
potter'swheel, and
0 Great
him,
Being,
to
were
the
on
{i.e.
city a
like
to
never
when
day of Asalhi,
upon
leaves
the
Now,
"
"
moon
had
empire
"
would
salha
make
get
watching
ever
which
shadow
and
I will
you,
of
object.
the future
Buddha, making light of the kingdom
world, thus within his reach, castingit away as one
the fullsaliva, left the city with great honour
on
But
it
him,
thousand
sovereignty that
Buddha,
within
followed
he
you
wheel
malice
become
that
thousand
time
make
"
this
from
two
desire.
Then
days
will
the
claimed,
ex-
reply.
know
and
!
air, lie
seven
and
appear,
lord
tlie
he.
was
me
my
my
said
do
standing in
continents
Stop,
and
will
empire
Who
am
tlie four
sovereignover
adjacent isles.
"
Depart not,
tlie wheel
now
NIDANAKATHA.
his
in
and
sixty
right
deities,undefined
THE
the
on
of
edge
RENUNCIATION.
GREAT
85
aloft
torches
horizon, held
the
other
deities,and
"
Paricchataka
rain
pouring
floated
around
instruments
midst
of
thick
when
and
sea,
of the
boundaries
or
as
the
heaven,
every
side
thousands
when
the
thunder
great
of
roars
songs
musical
in
the
against the
heaves
ocean
the
with
as
gather. Heavenly
clouds
on
sounded,
the
Indra's
from
flowers
world
from
garlands and flowers, cast down
profusionby the angels,and the Snakes,
heaven
of
Creatures, that
that
he
only got
Now
hid.
were
so
also
it
was
over
is this river
my
Hence
Winged
called
river
side, asked
"
lord, is Anoma."
our
renunciation
of the
world
shall
be
said he ; and
signallingto
(illustrious),"
horse, by pressing it with his heel, the horse sprang
six hundred
the river, five or
yards in breadth, and
stood
The
on
flanks
the
such
Anoma
called
over
What
Its name,
"And
his
"
very
thirtyleagues.
Bodisat, stopping at the
the
Channa,
"
his
and
in
the
on
the
oppositebank.
the horse's back, stood
from
Bodisat, getting down
sandy beach, extending there Kke a sheet of silver,
THE
86
said to
and
taking
my
become
*'
But
"
You
must
Channa,
NIDANAKATHA.
also, my
allowed
be
cannot
for
be
myself witb
rigbt band,
diadem
the
bair
The
"
be
went
it in tbe
into
Cutting
bair
sky.
off
tbem
cut
sword
the
in
If
that
There
more.
any
become
to
am
bis
curling
same.
beard
or
diadem
together
plaitedbair
off and
with
It remained
the
bis
So
off.
length,and
beard
"
air ;
The
in
bair
bimseK,
and
them
cut
head.
either
stopped
and
the
in the
air.
his
divine
it witb
as
held
he
jewelled
The
angel
archand
eye,
off his
bair, witb
Tbe
Lordly Being
Tbe
thousand-eyed one,
Received
Again
Benares
to
else to
one
any
I will
so
suited
receivingit
272.
to his
caught sight of
Sakka
both
not
are
rigbt for
left,he
in the
league
of mine
inches
shave
the
the
towards
turban
his
lived, and
at all to
threw
bim
to
over
this
plaitedtresses, together
to two
let it stand
Buddha,
them
reduced
Bodisat, saying
ground
tbe
them, with
as
refused
holding
long
need
no
was
tbe
muslin
it
humbly
Bodisat
is not
cast
in
it to the
golden
tbougbt,
suitable
sky.
"
for
This
a
casket.
my
raiment
mendicant."
of
Now
bad
archangel Ghatikara, who
formerly been
of Kassapa Buddba,
friend
in the time
led by
was
tbe
to
world, you
be
delivered
locks
as
tbe
times
Buddba,
sword."
and
on
the
length
future
my
thus
was
from
going
am
bermit."
renounce
it is not
Now
of
be
Tbese
"
tbougbt,
bair
tbe
cut
back,
go
Kantbaka.
and
mendicant.
now
Three
; and
request of Cbanna's
ornaments
to
said.
back,'' be
Tben
Kanthaka.
and
ornaments
thou
do
Channa,
bermit."
go
tbe
Good
"
bis
bis
DEATH
whicli
friendsliip,
think,
to
Renunciation,
of
The
I will
three
And
robes, and
to him.
talked
monk
devout.
Bodisat
in the
himself
dressed
his
Channa
to
gave
outward
garb of
sacred
the
he
mendicant,
he
I shall
his
bear
ciation;
Renun-
and, in his
go
Channa
did
Bodisat
never
heaven
of
second
the
But
spot, in the
day
one
Coins
Ancient
the
sixty,
is far too
much
coincidence
(Chap.
VesaU,
xvi.
and
thirty from
and
for the
between
at
the
pp.
and
commencement)
make
the
from
death, he returned,
the
world, spent
Anupiya,
he
Childers
and
hard
went
on
by
foot
thirty leagues,^
s. v.)
(Dictionary,
eight
miles.
See
my
make
together
Rajagaha, which
think, an undesigned
Kapilavastu
is here, I
There
Southern
makes
torn
now
Kapilavastuto
fiftymiles
So
thirtyyojanashere mentioned,
The
16, 17.
direct distance.
Northern
this would
called
grove
said by
league is yojana.,
seven
reallyonly between
Measures,
hundred
four
or
to
and
together with
Kanthaka'
died
Tavatigsa
single;
but
been
sight,he
Kanthaka.
of
name
unable
was
the
Then
joy of salvation.
Rajagaha, a distance of
miles, but
twelve
of
mango
rendered
word
The
had
he
in
reborn
the
"
their
of
out
was
Channa
sorrow
in
days
seven
and
more
and
weeping
going
angel, with
an
sorrow
the
with
master
my
And
heart
as
far the
see
grief.
broken
to be
of the
eight
"
forth
these
"
reverently,and departed.
he
Kanthaka
stood
as
listening to the Bodisat
this time
And
Channa.
with
thinking, From
Now
in
strainer
adopted
enjoined upon
to the
homage
that
bowl,
girdle.
Arahat, and
an
assure
of
alms
the
of
eight requisites
The
and
to
and
wealth
the
these
Taking
name,
and
go
water
Are
signs of
long interval,
is accomplishing the Great
sites
provide him with the requiold in that
grown
friend
my
Eazor, needle,
them
KANTHAKA.
mendicant."
273.
had. not
To-day
''
OF
accounts;
the
total distance
to
for the
Lalita
Vistara
Rajagaha
exactlysixtyyojanas.
Bodisat
go
to
via
NIDANAKATHA.
THE
88
and
the
Euler
The
"
guards
We
Naga,
The
to the
went
! such
king
town.
Gods.
of the
such
and
the
king, watching
of
full
became
what
Supanna,^ or
he
is."
tell whether
cannot
or
he
begging through
is a god, or a man,
Great
and
wonder,
orders
gave
the
But
the
when
; if
earth
he
Great
the
seating himself,
His
there
the
Pandava
of
out
his
revoltingfood,
food
such
his
and
of life where
with
you
various
saw
begging
And
what
clad
one
thinking,
that
now
is this that
These
are
like the
ate
you
you
the
you
his
meal.
to
eat
if it would
as
the
become
would
that
are
born
himself,
in
left
like
all
doing
But
garb,
"
family
that
time
for
that
And
have
and
were
very
state
rice,
since
ever
you
him,
that
beheld
third- season's
kinds.
finest
mendicant's
have
by
even
never
were
been
live
by
!'
come
purpose,
overcoming
his
food.
tlie
the
admonished
perfumed
was
shall
food
my
of
in
'When
he
feelings,
1
curries
And
easilyobtainable, into
were
food
had
And
East, under
made
himself
it is true
drink
your
he
birth
he
eyes,
"
food.
for in that
with
food
began
mouth.
saying, Siddhattha,
where
rock, he
turned, and
stomach, however,
come
the
it is."
entered.
had
towards
facing
support him, he
to
he
if
city ;
justas
of
scraps
at which
gate
food
enough
was
the
the
eat
collected
Being
cityby
of
it will
man,
perceived
left the
shadow
; if
superhuman
it leaves
or
palace,
guards,
his
to
it is
If
"
his
from
Being
and
see.
saying, Go, my men,
as
being, it will disappear as soon
god, it will depart through the air
into
the
is
being
said, describinghim,
and
king
Creatures, who
the
appearance
were
of
posed,
supmen.
THE
90
And
those
five
NIDANAKATHA.
mendicants,
Kondanya
through villages,market
and
the
rest,
towns,
begging their way
And
there.
for
royal cities,met with the Bodisat
they stayed by him and served him, while he
years
carrying out the Great Struggle,with different kinds
service, such as sweeping out the hermitage, and so
he
Now
Buddha
will become
a
thinking the while,
and
six
was
of
on
"
will become
he
now
!"
Buddha
Bodisat
the
most
thought, I will perform the utterpenance." And he brought himself to live on one
seed of the oil plant,or one
to fast
grain of rice,and even
fused
entirely; but the angels gathered the sap of life and init into him
By this
through the pores of his skin.
skeleton
thin
as
a
as
fasting,however, he became
; the
colour of his body, once
fair as
dark ; and
gold, became
the Thirty-two
signs of a Great Being disappeared. And
one
day, when walking up and down, plunged in intense
meditation, he was
overcome
pain ; and he
by severe
Now
fell.
fainted, and
of
certain
Then
of
he
"
dead
was
Your
*'
"He
down
Arahats
'*
to
in the
died
the
saying,
king
do
not
midst
heard
he
and
Jambu-tree,
compelled to
stood
the
up.
Such
"
is the
the
thought
king, saying,
believe
it.
!
do
had
on
the
homage
Bodisat
And
seen
the
Great
day
angelswent
"
fell
and
credit
to
could
it,
die
never
"
the
when
recovered
Struggle."
son
king
miracles
to the
before
refused
My
not
the
or
Buddhahood,
to
this, he
"
And
dicant
men-
who
those
Buddha,
of the
attainingto Wisdom
ask,
Why did
you
because
was
attain
without
If
And
The
"
say,
said,
Suddhodana
becoming
unable
was
When
told
and
went
to
others
But
(saints)."
die after
he
and
angels began
is dead."
son
Did
the
is dead.''
Gotama
condition
"
Kala
believe
at
the
Devala
it ?
foot
of
had
"
it
the
been
Bodisat.
consciousness
and
told the
again, and
king, Your
"
OFFERING.
SUyATA'S
king, is
son,
And
as
when
he
But
sky.
Wisdom
and
the
of
sound
has
man
five
the
been
not
Omniscience
attain
able,
; how
Great
fair
became
he
can
do
so
way
to
towns,
upon
it.
colour, like
thought, "This
to
years' penance,
six
by
even
in
in the
appeared
Being
mendicants
attendant
lived
food, and
collected
Then
my
noised
the
not
was
perceived that penance
begging through the villagesand
ordinary material
And
the Thirty-two signs of
again upon him, and his body
unto
gold.
he
I knew
became
the Great
abroad,
"
dead.''
not
was
son
king said,
the
And
well."
91
when
now,
he
goes
there
was
the
Senani
girl named
landowner,
in
Sujata, born
who,
when
she
the
had
of
house
grown
up,
into
prayed to a Nigrodha-tree,saying, If I am married
a
family of equal rank, and have a son for my first-born
thousand
child, then I will spend every j^ear a hundred
And
this her prayer
took efiect.
an
on
ofieringto thee."
her ofiering,
the full-moon
And
in order to make
on
day
of the Great
of May, in the
sixth
of the month
year
of her a thousand
in front
she had
driven
Being's penance,
"
cows
she
into
fed
had
five
meadow
hundred
of rich
cows,
grass.
with
With
theirs
their
two
milk
hundred
and so
down
to eight. Thus
on
aspiring after
fifty,
quantity, and sweetness, and strength, she did what is
called, Working the milk in and in."
and
"
THE
92
NIDANAKATHA,
And
of May,
early on tlie full-moon
day in tlie month
the offering,"she rose
thinking, JSTow I will make
up
in the morning
milked
and
those
Of
early
eight cows.
"
their
accord
own
udders, and
of milk
streams
and
new
huge bubbles
together; not
from
rose
At
them.
her
drop
fell
milk
right
lost ; not
cows'
miracle,
the
fire
boiling,
was
and
it
poured
made
rice-milk
the
was
this
and
hands
that
to
or
the
the
placed ready,
were
Seeing
own
When
it.
rising,turned
the
that
with
; and
from
away
vessels
new
hands, took
own
to cook
kept
into
poured
pans
began
the
as
her
Sujata,with
into
soon
as
calves
the
ran
round
least smoke
the
fireplace.
four
the
time
guardian angels
of
the
world
came
the
four
"
"
life into
each
mouthful
of
rice
he
as
took
it ; but
on
the
the
and
on
day of his Death,
day of his Buddhahood,
they infused it into the very vessel-full of rice itself.
wonders
appeared to her
Sujata, seeing that so many
this one
on
day, said to her slave-girlPunnii, "Friend
! Yery graciousis our
Punna
god to-day ! Never before
Go at once
such
wonder.
I seen
and keep watch
have
a
Yery good, my lady," repliedshe ;
by the holy place."
"
and
ran
Now
and
the
hastened
Bodisat
to
had
the
seen
foot
that
consideringtheir purport he
Yerily this day I shall become
of the
end
night he washed
on
'*
of the
tree.
night
had
a
and
five
drawn
Buddha."
dressed
dreams, and
the
conclusion,
And
at
the
himself, and
GO
till the
waiting
food, lie
his
lighting it
And
TAMA
she
his
with
and
the
saw
sat
to
at
round
go
the
93
foot
begging
of
that
tree,
the Bodisat
saw
tree
sittingat the
region of the East ;
like gold from
the
thought, To-day
all the
lightingup
whole
GOD.
glory.
there
coming
TREE
come
early,and
all up
should
time
went
Punna
THE
AND
in
colour
she
issuingfrom his body. And
our
god, descending from the tree, is seated to receive our
hand."
excited
And
with joy, she
offeringin his own
returned
this to Sujatii. Sujata,
quickly,and announced
her
all the
fitting
beornaments
delighted at the news,
gave
a
daughter, saying,"To-day, from this time forth,
in the place of an
elder daughter !
be thou to me
And
it is
since, on the day of attainingBuddhahood,
hundred
to receive
sand,
thoua
a
golden vessel worth
proper
"
rays
"
conceived
she
into
worth
food
vessel
of
vessel, like
full.
water
Taking
it in
wrapped
it
a
will
"
And
sending
for
out
put it therein.
to
We
idea,
gold."
hundred
the
All
from
she
lotus
covered
And
cloth.
the
flowed
leaf, and
gold
into
filled the
herself
in
the
vessel
golden dish,
adorning
of
the well-cooked
rice-milk
it with
vessel
and
all her
Ghatikara,
at
stretched
that
out
placed
the
of
Great
the
Pointing
had
never
Not
moment.
his
right hand,
vessel, with
to
Being.
the
the
The
food,
she
till then
left
him,
took
milk-rice
Great
the
in
Being
said, "0,
my
the
peared
disapBodisat
Sujata
water.
it, in the
looked
lord!
hand
at
her.
accept
THE
94
I liave
what
NIDANAKATHA.
"
'*
much
her
than
tree
leaf.
dried
of
bank
the
of
their
Bodisats
had
day
his
The"
gone.
of
name
into
descended
Arahats,
by
worn
into
forty-nineballs
of
fruits, he
became
he
after
did
cravings
But
the
become
the
let it go down
of the
seven
the
he
he
sat
rice
had
for
forty-
days
he
spent,
foot
of
had
no
teeth
without
the
Tree
other
nor
of
food
feel
the
the
Fruit
thereof.
eating that
"
If
pot go
"
and
The
seeds.
it went,
in
fruit
the
I do
not
of
PalmjTa
understand
the
the
shall
up
milkbe
the
he threw
rice,he took
able
stream
to-day to
; if
not,
spiteof
he
on
said,
stream
garb
only food
lived
let this
Buddha,
bank,
Buddhas,
so
his
finished
had
he
when
the
milk-
time
the
on
the
on
sweet
at
the
on
of
wash
He
nature.
Meditation,
intense
Path,
of
nor
in
and
times
seven
all that
bathe
not
the
Buddha,
During
"Wisdom.
size
was
the
days, during
nine
vessel
again
all that
ate
is
bathed.
East;
the
the
that
Now
water.
leaving the
bathing place
thousand
many
to
Palmyra
any
so
face
his
with
down
and
himself
dressed
having
And
river
the
that
the
Supatitthitaferry. Putting
the
seat, and
to the
right hand, took the vessel and went
into which
the
on
Neranjara river, down
thousand
complete Enlightenment so many
the
on
rising from
Bodisat
the
But
he
seemeth
to thee
he
withersoever
depart
stream,
(Borassus Flabelliformis)has
allusion
to
one-seeded
always
Palmyra.
three
THE
Buddhas
and
had
eaten, it made
them,
sound
95
click ! "
click!
"
Killa,
stationaryas the lowest of them.
Yesterday
snake-king,hearing the noise, exclaimed,
''
Buddha
But
praise him
to
the
to-day
now
arose,
continued
Bodisat
the
evening,
Wisdom,
decked
the
1
and
The
songs.
with
five
path
other
river.
the
on
hundred
six
or
he
and
grove
of
And
in
stalks, he
the
Tree
yards wide,
Genii, and
Winged
super Imman
flowers
from
thousand
ten
in
roused, towards
Snakes, and
The
day
of the
droop
it is
when
gods.
smelling
sweet-
lion
flowers
stanzas.
of the
bank
the
on
the
along
by
Creatures,
when
like
proceeded,
hundred
"
arisen
has
another
in many
of
WISDOM.
remained
the
a
OF
THRONE
world-
systems
filled
became
of
approval.
At that time there came
from
the opposite direction
a
grass-cutter named
Sotthiya,carrying grass ; and recognizing
the Great
of
Being, he gave him eight bundles
The
Bodisat
took
the
ascending the
grass.
grass ; and
South
the Bo-tree, he stood
at the
rising ground round
of it, looking towards
the North.
the
At that moment
perfumes
Southern
the
seemed
hell, and
to reach
The
garlands and
horizon
lowest
seemed
and
below
horizon
Northern
the
above
descend
to
the
shouts
the
of
level
mounting
up
highest heaven.
cannot,
think, be
the
round
turned
it,
right place for attainingBuddhahood,"
to the Western
keeping it on the right hand ; and went
zon
horithe Western
Then
side, and stood facing the East.
seemed
Eastern
and
horizon
to
Yakkhas
Jataka
on
luring men
but
even
shape ;
aborigines are
of their
and
stories
to
hy
beneath
ascend
to
where
him,
Nagas,
the
descend
to
he
their
destruction.
then
called
can
be
Yakkhas
cannibalism.
above
lowest
the
standing,
was
Supannas.
the
The
cannibalism
They
are
Yakkhas
are
hell, and
highest
the
earth
characterized
; the female
invisible till
Yakkhas
they
heaven
seemed
out
throughas
sirens
human
assume
That
recognized by their red eyes.
in the Mahavagsa
results
probably
On the others,see above, p. 88.
the
the
from
Ceylon
a
dition
tra-
THE
96
to
bend
on
its axis
and
up
The
NIDANAKATHA.
like
down
its circumference
when
Bodisat, saying,
This
"
is trodden
I
cannot,
stood
seemed
horizon
Southern
the
to ascend
above
The
right place
keeping it
Northern
hell, and
heaven.
highest
I
cannot,
it,
Northern
the
lowest
the
the
round
the
to
attaining Buddhahood,"
for
on.
turned
the
lying
think, be
Then
beneath
descend
to
South.
the
facing
wlieel
cart
great
think, be
the
round
turned
it,
to the Western
right hand ; and went
Now
in the
the
East.
side, and stood facing towards
have
all the Buddhas
East
sat crossis the place where
legged ; and that place neither trembles nor shakes.
steadfast
is the
The
Great
Being, perceiving, "This
spot chosen by all the Buddhas, the spot for the throwing
hold
of the grass
of the temple of sin," took
down
by
And
end, and scattered it there.
one
immediately there
fourteen
cubits
seat
a
was
long. For those blades of
the
on
form
in such
would
a
as
arranged themselves
the ablest painter or
carver
beyond the power of even
design.
of
the trunk
Bodisat
The
turning his back upon
be
grass
Bo-tree, and
with
firm
resolve, "My
may
become
dry
will
; but
up
not
that
prince
will not
till I attain
!"
And
That
the
time
wants
to
he
and
the
East, made
and
nerves,
blood
very
in
bones,
body
my
complete insight,this
to
himself
sat
immovable,
down
as
in
seat
cross-
if welded
may
with
told
"Satan's
army
the
free
himself
yet !
"
from
he
stretches
the
hosts
sounding
led forth
twelve
dominion.
my
to
went
And
news.
War-cry,"
of Mara
thinking, "Siddhattha
angel Mara,
get free
let him
angels, and
called
the
the
thunderbolts.
hundred
the
the
arid, and
leave
towards
legged position,firm
At
face
his
to
the
army
the
of
his
drum,
of Satan.
NIDANAKATHA,
THE
98
give Mm
battle
!"
and
The
face
to face.
Great
attack
us
looked
Being
all the
that
Let
from
three
on
fled, and
had
gods
round
him
hind
be-
sides,
their
place was
Then
beholding the hosts of Mara
empty.
coming thick
him
from
the
North, he thought, "Against me
upon
is putting forth
alone
all its
this mighty host
energy
saw
and
strength.
nor
any
Then
"
And
rushed
could
as
half
have
rooted
sat
have
the
made
of
heap of ruins.
goodness of the Great
But
could
have
one
Then
the
the
and
virtues
of
my
Thus
the
the
down
and
the
whelm
over-
Ten
And
the
fections.^
Per-
away
diately
imme-
four
corners
of
peaks
tains
moun-
leagues high
of the
trees
and
of his
thus
will I drive
the
towns
hem
must
blow.
to
shrubs
shield, I
on
together from
torn
from
virtue, and
meditating
"
fed
forest
"
"
villagesaround
majesty of the
him
robe
with
they
their
were
able
un-
"
overwhelm
I will
him
with
and
water
a
mighty rain to fall. And
slay him," he caused
another
clouds
dreds
gathered, overspreading one
by hunand
by thousands, and poured forth rain; and by
of
violence
he
Then
mighty,
His
the
torrents
the
his robe
retainers
as
through the
Being, they reached
even
saying,
the
approached
on
me
nal
cardi-
ten
shake.
to
so
and
gone,
power
to
brother,
nor
those
leagues, three
league, two
up
But
me.
whirlwind
winds
earth
he
mother,
nor
angel,saying,
caused
such
and
help
sword
the
so
the
Siddhattha,"
could
with
host
Mara
of the
to
long been
So, making the
this
it !
is here,
have
store.
strike
relative
other
virtues
my
father
No
Great
even
caused
mountain
of
acquisition
above, pp.
64-58.
the
Being.
space
storm
peaks
the
Ten
where
the
But
it
a
of rocks
came
earth
of
trees
not
was
the
able
dew-drop might
to fall.
through
Perfections,or
saturated
was
Cardinal
forest,
to
wet
fall.
And
the
mighty,
air, spitting
Virtues,is
described
forth
fire
THE
ATTACK
and
smoke.
OF
But
into
he
"
they
reached
the
EVIL
ONE.
99
reached
they
as
of
bouquets
the
Great
flowers.
heavenly
And
they
deadly weapons.
two-edged swords, and spears, and
flaming through the sky. But as
flowers from
Being, they became
of
storm
one-edged, and
smoking and
"
arrows
raised
THE
Great
heaven.
Then
raised
he
though they
heavenly
Then
sky
But
red
as
feet of the
at the
scattered
charcoal.
the
through
came
flowers,were
of
storm
the
red
as
embers,
Kigsuka
Buddha
future
as
flowers.
he
raised
through the
they fell at
of ashes
storm
exceeding hot,
air
feet of
the
and
the
in colour
future
the
; and
ashes
came
Buddha
the
as
of
dust
sandal-wood.
Then
raised
he
fine, came
feet of
Then
the
smoking
and
raised
he
sand, exceeding
storm
And
mud.
the
mud
away
it
Buddha,
brightnessof
the
darkness
his
on
slay,or
mounted
the
drive
future
Siddhattha, from
It is meant
for
that
me
thick
but
when
and
And
darkness.
it reached
darkness
the
does
before
the
the
wind,
and
! ''
It
seated
and
does
the
cried
not
"
on
coal,
char-
and
mud,
So
stand
prince !
girded,and
seat
the
Why
"
this
Buddha,
and
Buddha.
future
said,
"
weapons,
sand, and
the
away
nine
these
the
the
away
Mountainthe
by
host, and
Seize, or
approached
unable
drive
to
on
the
sun.
ashes, and
the
"
fourfold
rocks, and
the
rain, and
brought
disappeared as
Mara
was
and
he
became
darkness
Thus
"
it
came
him
called
the
; and
"
future
the
of sand
and
smoking
drive
storm
feet of the
fell at the
Then
you
the
he
still ?
And
himself
his
back, he
out,
''
belong
Get
up,
to thee
THE
100
The
"
Great
Mara
NIDANAKATHA.
! it is not
have
been
by you
perfected, nor
that
It is not
you
Yirtues.
higher
in the
diligentlysought
the
world, and
not
belong
Then
after
of
his
But
wheel.
remained
to
as
lesser
said,
Yirtues
Yirtues,
have
the
nor
sacrificed
and
it
that
me
unable
self
your-
the
him,
over
This
does
seat
the
Great
which
garland
of
Salvation
endure
to
of
barb
have
belongs."
the
at
it became
canopy
Cardinal
of Wisdom.
the
and
words,
Self-renunciation, who
cast
anger,
Sceptre-javelin of his,
as
of
enraged Mara,
the
Ten
Knowledge,
thee, it is
to
the
who
attainment
the
his
the
great Acts
five
to
listened
Being
whose
mence
vehethat
Being
in
was
of
shape
flowers, and
mind
bent
was
good.
upon
Now
other
at
Sceptre-javelin,it
if it
the
were
it thus
shouted,
and
they
too
fell
whose
into
hurled
mind
shall
him
bambu.
rise
huge
the
ground
was
bent
on
of
from
of
masses
good
upon
throws
at
the
of Miira
flee ! **
and
But
rock.
as
however,
host
seat
the
his
solid rock
"When,
his
bouquets
as
One
pillarof
garland-canopy,all
at
"Wicked
asunder
shoot
he
Now
"
cleaves
tender
turned
that
times, when
these
feet of
Him
stood
angels
the
on
the
"
do
to
Then
throne
himself
save
the Great
on
which
!"
Being exclaimed,
sit the
"
Buddhas-to-be
have
reached
when
the
they
they shall
perfectin all goodness, on that day when
Enlightenment."
And
he said to Mara, standing there before him,
that thou hast given alms ?
who
is witness
"
are
reach
Mai
a,
"
And
Mara
followers, and
And
that
forth
stretched
said,
moment
"
So
his hand
are
many
there
arose
my
a
to
the
hosts
of his
witnesses."
shout
as
the
sound
of
THE
earthquake from
an
his witness
am
Then
the
OF
POWER
! I
the
CHARITY.
of the Evil
hosts
addressed
Tempter
One, saying, I
"
!"
his witness
am
lOi
the
Great
hundredfold
seven
Wessantara
And
he
or
the
witness
in my
thee
of
Then
the
he realized
fell down
army
born
was
as
birth
that !
One
as
uttered
"
Wessantara
a
the
his
said, "Are
"
robe,
hundredfold
seven
overwhelming
with
as
the
of
beneath
as
of
it
were
am
the
hundreds
of
of foes.
thousands
as
earth, and
the
witness
great Earth
to
when
from
right hand
towards
not
you
his
it forth
are
I gave
"
withdrawing
stretched
you,
great alms
on
with mountains,"
mighty elephant Girded
what
the generosityof Wessantara
had been,
his knees
before the Great
Being. And the
"
of Mara
and
that
so
way,
that
not
even
left
were
"
"
274.
At
the Bo-tree's
foot the
Naga
bands
The
And
Blessed
the
Buddha
Tempter
"
^he hath
is overthrown
won
prevailed!
!"
ssisc
NIDANAKATHA.
THE
102
Winged Ones
the Sage had won
;
!
he hath prevailed
275.
The
And
the
Buddha
Tempter
"
is overthrown
Angel hosts
the Sage had won
;
!
^he hath prevailed
The
And
Blessed
the
Buddha
Tempter
"
is overthrown
! ''
At
277.
! ''
At
276.
Blessed
Gods
The
And
The
Blessed
Buddha
"
he hath
Tempter is overthrown
the
won
!
prevailed
!"
other
offered
aloud.
It
while
was
the Great
the
Being
sun
thus
still above
was
put
to
flightthe
the
army
horizon,that
of the Evil
he
acquiredin
the firstwatch
of the
of Causation
Chain
Now
on
his thus
tracingbackwards
the
twelvefold
which
leads to
nightthe Knowledge
the Knowledge of the
the Knowledge of the
the Originof Evil.^
revolvingthis
and
Chain
Causation, the
ten
thousand
to their ocean
quaked twelve times even
And
boundaries.
again,when the Great Being,making
the ten thousand world-systems
to shout for joy,attained
of day to complete Enlightenment,
the whole
at break
ten thousand world- systems became
as
on
a festive
glorious
of the flagsand banners
raised
day. The streamers
the edge of the rockyboundaryto the East of the world
on
world- systems
Dibba-cakkbu,and Paticca-samuppuda.
Pubbe-nivasa-fiana,
HEAVEN
readied
and
AND
the
to
South, reached
in
like
manner
surface
of
the
earth
and
those
the
earth.
forth
the
from
above
another,
the
of loosened
sky
the
great Voids
the
rays
It
their
bonds
the
Great
deaf
could
blind
The
course.
from
their
use
fell
birth
and
from
heard
feet;
and
away.^
sung
by
Long
have
by
Through
Seeking
"Whence
hard
pain
the
Chain
the
many
and
long
of Life,
births
long, in vain,
this
comes
And
I wandered
thus
his Pain
Compare
of
waters
perse,
dis-
to
and
Bound
able
been
ness
dark-
profoundest depths ;
loosed, and
were
mass
tastefully
arranged :
The
the
birth
in
wonders
When
its
sand
thou-
ten
like
seemed
never
their
sight;
from
The
to
one
thus
Triumph,
278.
lame
the
wreaths
sprang,
rocks.
nosegay
light.
in
of trees, and
sevens
revolved
had
down
stayed
were
suns
sweet,
and
many
seven
became
was
South, and
; lotus
bloom
by
very
between
filled with
received
chains
like
or
became
rivers
sound;
West
branches
and
with
the
they
as
wreaths,
the
birth
of
to
lilies
and
from
even
of
trunks
covered
world-systems
Ocean
reached
the
on
East, and
to the
those
; the
were
creepers,
hung
and
those
so
103
clusters of fruit
even
GLAD.
of
their
with
ARE
and
while
the
on
West
very
North, and
North
EARTH
Life
in
man,
his
Consciousness,
"
to bear
is
Birth,
death
but
lead
Thirty-two Good
Omens
to Birth
at the
Buddha's
again.
Birth, ahove, p.
64.
THE
Found
0
Cause
No
! It
of
longer
shalt
!
!
all
are
ridge-pole
Into
Nirvana
of
me
beams.
thy
!
mind
my
for
house
shattered
now
end
make
thou
Thy
is found
Individuality
Broken
The
NIDANAKATHA.
has
has
cravings
past
reached
been
at
last ! ^
train
100-112.
The
absence
of
these
endures
longer
be
house
of
is
for
time
The
passed
he
so
has
many
away.
solved
the
has
ages
strength
is
Bodisat
The
but
found
now
the
of
then
give
of
peace
to
no
the
Nirvana
reached
has
he
jewel
and
last ;
at
the
in
it will
care,
Buddha:
mystery;
great
been
of
ridge-pole
sin, the
of
sciousness
Con-
Nirvana,
the
(until
beams
reached
Having
Nirvana.
Nirvana:
through
but
renewed.
have
they
is
cravings
salvation
sought
the
over.
The
Buddhism,"
be
found:
these
is
following
of
p.
but
where
180,
difficult
and
beautiful
Through
I have
house-builder
Again
1 have
central
Thy
To
broken
I have
births
canst
thy
rafters.
is
support
mind
my
arrived
at
of divine
storm
shutters
The
posts
The
roof
knowledge
of Delusion
all
of
is shattered
Craving
has
will
meaning
of
resembling house,
(thee).
build
for
me.
destroyed.
has
the
has
gone.
extinction
come
blown
are
of Double-mindedness
Blindness
inner
found),
not
also in
figure of the house is found
Vistara"
Gya Tcher
(p. 107 of Foucaux's
(Trumpp, pp. 215, 216, 471). The last
The
Manual
The
express
desire
seen
thou
Nirvana
the
"
Turnour
births
! I have
house
and
"
of the
repeated
to
me
having
not
architect
the
are
different
(to me
run
Painful
0
verses
many
Seeking
to
seem
in his
given
by Gogerly
versions
similar
they scarcely
translation
literal
Spence Hardy's
are
of evil-desire.
(vi. 79-81) ;
Pa) ; and in
Manu
Rol
is
passage
as
follows
in
the
the
:
Adi
"
Lalita
Granth
"
!
away
broken
there
are
"
down
; the
no
longer
ridge-pole of spiritual
fallen
on
the
ground
the
vessel
of
Folly
has
burst
THE
io6
throne, thinking,
omniscience."
deeds
And
that
It
"
And
at
steadfastly
the
NIDANAKATHA.
the
was
that
on
he
thus
spent
spot where
of virtue
he
fulfilled
spot became
throne
such
the
as
result
the
gained
through
known
days gazing
seven
had
I attained
that
countless
of
Dagaba
of
years.
the
fast
Stead-
Gaze.
Then
he
he
had
created
stood
walking
stretched
known
as
But
and
East
the
Dagaba
the
North-west
the
week
of the
the
the
or
and
should
Now
say
built
spot became
Cloister.
angels
created
of gems
; and
that
of the
House
of
to
he
the
spent
here
of
jewels,
thought out :
were
explanations of
two
Gems
kinds
seven
books
seven
the
passage,
correct.)
as
close
weeks
the
to
Bo-tree, he
to the
week,
meditating
that
at
long
fault
which
Shepherd's Nigrodha-tree :
the Truth, and
enjoying the
on
of Nirvana.^
sweetness
So
house
spent four
fifth
there
sat
the
days
seven
cloister
that
Jewelled
accepted
thus
went, in the
"
Bo-tree
mansion
be
Having
and
the
week
the
place where
they give these
as
both
of
And
spot where
spent
jewelled
West.
to
Abhidhammikas
either
means
that
he
the
respect of
(But
and
there
seated
Abhidhamma
in
in
fourth
throne
walk, and
down
from
for
the
cloistered
up
between
in
the
time
time
I followed
have
him, and
angel Mara
find
no
this
sin in him
thought to himself,
man
seeking some
; and
indeed, he
now,
with
he sat
sorrow
overcome
power." And
the highway, and as he thought of the following
down
on
sixteen
sixteen
the
lines on
ground.
things he drew
Thinking, I did not attain,as he did, to the perfectionof
is
beyond
my
**
upon
'
eense
The
the
monks
seven
Vivnitti.
of
duty it
whose
hooks
in the
the
clause
Perhaps
gained, and
salvation
to Abhidharma
is to
learn
Ahhidhamma
the
should
Truth
be
See
rendered
p. 78.
Realizing the
(Dhamma) may
Scriptures.
commentate
above,
be
used
in
sweet
distinction
contra-
therefore
Charity ;
line.
one
the
to
Then
and
of
Then
thinking,
the conditions
"
did
did,
he
as
Self-sacrifice,and
and
not
precedent
of
like
become
not
attain,
not
and
him," he
like
knowledge
I have
him/* he drew
become
not
did
Goodness,
Exertion,
Eesolution, and
I have
"
107
like
become
not
thinking,
Perfections
Wisdom,
and
I have
EVIL.
OF
DAUGHTERS
THE
nine
drew
attain
Perfections,
Ten
the
acquisitionof
objectsof sense, and
the
to
the
him,'' he
the
ordinary
extra-
therefore
line.
eleventh
the
drew
lines.
more
the
the
removal
Then
the
"
I have
hindrances, and
of
like
become
not
of
omniscience
the
him," he drew
therefore
five other
lines.
he
so
sat
the
on
"
sorrowful
and
he
And
answered,
is
escaping
in
vain,
am
sad
and
Be
that
"
will
him
"
to
from
find
my
1
2
On
it
as
fault in him.
watched, but
it is that
Therefore
may," repliedthey,
to
Ten
our
influence, and
"
think
not
back
come
We
so.
bringing
us."
said
your
these
Tanhu,
have
Long
sorrowful."
"Beloved,"
under
some
subjecthim
captivewith
him
"
he, "you
influence
Perfections,see
AratT, and
Kaga.
cannot
he
by
stands
any
flrm
means
in
bring
wavering."
faith, un-
54-58.
NIDANAKATHA.
THE
io8
But
"
we
we
will
bring
Do
not
you
So
women,""
are
him
be
bound
man,
But
words,
thee
raised
Blessed
the
neither
his
paid
of
Various
"
with
in various
of
aged
with
selves
them-
fall
will
love
in
with
some
of them
free
made
Some
We
women.
sat
mature
him
tempt
assumed
the
ance
appear-
had
who
virgins, women
child, or only once,
or
only twice, middleolder women,
six times
and
they went
up
his
humble
One, and professed themselves
One
the Blessed
to that even
paid no
; and
hundred
women,
the
older
He
them.
at
women,
young
to their
attention
any
tastes.
So each
forms."
had
never
to
with
with
some
men's
are
virgins,some
women,
passion.
said, "0,
and
moment
"
look
to
eyes
One,
wait
humbly
we
One
Blessed
nor
this
grieved."
so
upon
the
"
reply ;
allurements
the
by
they approached
holy
the
was
women,
"
"
Blessed
handmaidens
attention, since he
free
made
was
by
the
complete
tion
extinc-
of sin.
Now,
them
teachers
some
approaching
saying,
are,
be
broken
with
form
in the
Let
teeth
and
thus
Such
who
men
Blessed
the
put away
the
them
on
the
in the
No
one
Whose
lost.
said,
can
paths
*'
done
put
such
they
not
commands.
ye
in
Why
the
from
strive
presence
I have
away
verses
ScriptureVerses
e'er disturb
inward
not
manded,
com-
should
This
of sin ; but
two
saw
he
elderlywomen,
remain
just as
Depart
be
One
Blessed
the
heads."
issues
in those
admonished
280.
bald
ill-will,have
he
Buddha
women
things might
linger in
lust, have
One
when
of
these
ye
"
that
say
put away
folly." And
the Chapter
his self-control
victories,once
of
gained, are
never
THE
BLISS
HOLINESS.
OF
mind
whose
That
109
embraces
all-
How
him
281.
what
by
"
"
can
"
allure
you
to his fall ?
has
He
who
No
craving wants
desire ;
ensnaring,venomous
no
Sinless
The
sin
what
guile
to lead
him
aught astray
mind
whose
embraces
allHow
thus
these
One
Blessed
the
by
unholy
any
the
But
spot,
on
shielding him
and
And
the
he
when
truth
by
their
to
had
said
led
be
to
means
any
father,
fessing
con-
that
away
One, when
to
had
spent
snake-king, when
the
folds
seven
of
There
Mucalinda-tree.
the
with
he
his
hood,
week
he
storm
so
at that
spent
arose,
that
the
Blessed
been
allure
you
desire.
Mucalinda,
week,
returned
not
was
can
"
spoken
Blessed
went
"
women
had
he
that
sin
what
guile
to his fall ?
him
And
what
by
"
(thatis,of Nirviina).^
Now,
as
he
sat
there
on
the
last
day
of the
seven
weeks
"
forty-ninth
creeper,
and
Dhammapada,
water
verses
"
to
179,
bathe
180.
his
face.
gee
"'
And
Buddhism,"
the
pp.
Master
108-110.
NIDANAKATHA.
THE
no
used
the
down
there
At
that
time
of the
foot
the
at
were
five
hundred
Orissa
And
carts.
and
honey cake,
went
One
Blessed
And
Master.
the
to
Bhalluka
have
took
Master, and
the
to
offer
to
said, "0,
and
us,
upon
mercy
of
cake, and
rice
with
relation
hearts
their
by
^
India
blood
moved
they
up
Central
to
angel,
an
him
sat
tree.
two
travellingfrom
name,
face, and
his
bathed
tootli- cleanser,and
this
accept
food.^'
Now,
the
day
bowl
had
on
milk, his
shall
knew
his
I take
had
it ?
"
Then
One
from
kindness
them
the
to
above
one
become
four
the
closed
The
bowl, and
The
they asked
something to which
right hand he tore
when
and
And
Ukkala
Land,
2
See
above,
We
have
and
"
modern
the
add
Buddhism,"
p.
here
them
Let
"
of medium
one
of it.
mouth
the
that
new-created
"
we
from
his
they
built
Patna
to
The
reverence," with
pay
may
Majjhima-desa.
to
from
of
out
thanks.
gave
relics within
placed the
into
four
Order,
Hair-relics.
into
up
the
took
brothers
two
the
and
it,and
One,
saying,
food
of
corners
lines round
as
the
received
One
ate
the
another, commanded,
And
one."
Blessed
four
four
Angels
sapphire. And
they brought
of
of
bowls, made
other
One
in their hands.
Guardian
the
Then
them.
accepted
four
the
food
rice-
sweet
Blessed
the
so
receive
never
the
received
disappeared;^
Buddhas
thought, "The
How
he
when
head, and
a
to
gave
Diigaba in
their
his
own
them, the
city,
own
it.^
latter included
Allahabad.
See
all the
above,
Buddhist
p. 61,
Holy
note.
93.
interestinginstance of
glory local relics,of which
an
to
p. 195.
The
ancient
form
the
growth
other
of this
of
legend
instances
will
legend,as
found
to
be
ticate
authenfound
in
here, must
BUDDHA
THE
the
returned
its foot.
the
there
And
no
of
depth
in
arose
Buddhas
his
he
as
mind
Then
altogrether lost !
angels
of
in
went
!"
Lord
at
to
"
Proclaim
other
words
preaching
the
world
said,
!
Truth
be
arch-
of
and
in
and
him
from
begged
purport
the
will
and
thousands
proclaim the
thou
rulers
Master,
the
world
! the
the
of
tens
to
up
Blessed
him
with
brouo'ht
Lord, mayst
Truth,
like
"
Alas
is lost !
heavens
and
systems,
Blessed
the
gained, than
ing,
heavens, exclaim-
Brahma
of the
world
! the
Alas
"
had
to others.
great Ruler
the
kind
that
not
Truth
explain that
of
aware
ing
there, consider-
(feltby each of
his having arrived
of abilitynecessary
doubt
became
he
which
Truth
the
seated
he
was
sooner
the
But
at
HESITATES.
of
of
the
Truth.
to
of
Master
the
had
Alara
that
But,
it.
comprehend
arisen
Ceylonese
claim
now
sanctuary of
Dagaba
in
was
Ceylon
in
referred
to in the
chap,
found
version
Beal,
of
490
the
in
in
Rom.
an
to
Orissa.
Orissa, and
in the
a.d.,
M.
Maha
V.
the
Asiatic
Leg.)
the
J.
the
Both
hair-relics
related
A.
E.
inscription
on
S.
the
43-56
were
Kesa
in the
casting
he
mined,
deter-
the
Burmese
and
The
latter
say that
thence
to
brought
Vagsa,
Dhatu
and
1875.)
great bell
Researches,vol. xvi. ;
p. 240.
and
how
former
(See verses
Vagsa.
in
ancient
that
manner
very
chants
mersay that the two
referred
to is the celebrated
The
possess
that the
on
Dagaba above
Shooay Dagob (Bigandet,p. 101, 2nd ed.).
and
that
And
Benares.
still in
were
them.
to
Burmese,
were
relics
the
when
in
fixed
mendicants,
time
he
then
I will go
There
"
for
him
they
five
the
perceived
died
had
too
of
Deer-forest
at the
were
saying,
have
where
in his mind
they
he
served
had
faithfullythey
So
days.
seven
perceived that
Then
he thought
evening.
about
dead
been
refiection,he
further
on
but
Uddaka,
the
And
considering
first reveal the Truth, thought at first
he should
whom
would
who
teacher, as one
Alara, his former
quickly
Then
comp.
at
(Hough's
Rangoon
Hardy,
M.
B.
p.
183
NIDANAKATHA,
THE
112
of
dom
Eighteousness."
his
begging
tree, with
the
And
the
had
night
bowl;
and
when
he
the
going
of
May.
to him
of
of the
day
took
his
mendicant
he
had
arrived
he
day
full-
wh6n
month,
robe
his
and
half
way,
And
Buddha
the
at
Bo-
the
Upaka.
become
days,
the
on
how
of that
few
Benares
to
he
away,
Hindu
the
delayed
neighbourhood
fourteenth
gone
met
evening
of
passed
had
announced
the
month
of the
dawn
at
in
intention
of the
day
moon
daily food
he
But
he
; and
hermitage
on
near
Benares.^
five
The
Buddha
of the
use
said
coming,
of form,
He
of
necessaries
of
acuteness
another,
to
one
Gotama.
mendicant
the
seeing already
mendicants,
back
beauty
the
comes
to
recovered
has
and
sense,
afar
Friend, here
turned
has
life,and
"
from
free
roundness
of
complexion.
he is, after
as
ought to pay him no reverence
; but
of a seat.
So
all,of a good family,he deserves the honour
will simply prepare
seat for him."
a
we
The Blessed
One, castingabout in his mind
(by the power
that he had of knowing what
was
going on in the thoughts
their
of all beings) as
to what
thinking, knew
they were
thoughts. Then, concentrating that feelingof his love which
and
able to pervade generally all beings in earth
was
And
them.
the
it speciallytowards
heaven, he directed
of his love diffused itself through their hearts ; and
sense
unable
to
and nearer,
he came
nearer
as
any longer to adhere
We
their
before
resolve, they
and
Buddha,
either
by
announced
respect. But,
to
address
^
as
or
his
them
not
"
seats, and
with
that
bowed
of
mark
he
down
had
ence
rever-
become
Buddhahood,
the
every
knowing
Brother."
Buddha
the hermitage in
Isipatana,
p. 91.
not
addressed
they
name,
him
welcomed
him, and
their
from
rose
by
Blessed
or
as
close to Benares.
One
cants,
mendi-
saying, "0
his name,
Deer-forest
the
brother.'
See
above,
^-^^
114
and
the
Feast
sixty in
0
with
NIDANAKATHA.
which
different
it closes
were
directions,with
sent
over,
the
words,
forth,
Go
"
the
out
himself
teaching." And
at the Kappasiya forest,
going towards TJruvela, overcame
half
thither, the thirty young
Bhadda-vaggiyan
way
mendicants,
nobles.
and
the
them
these
There
went
he
also forth
Uruvela
Kassapa
and
he
formula,
formula,
into
the
the
called
grove
the
he
"
Follow
three
received
!
me
"
about,
"
them
!"
me
Palm-
into
five
thousand
one
the
Order
established
they
with
them
in
seated
were
to he drawn
on
Firey
from
Arahats, he
hard
grove,
had
and
thousand
thousand
"
who
rest,
received
these
by
and
First,
ascetics,brothers,
''
attended
the
regionsround
Hindu
the
three
Follow
"
Path
by performing
overcame,
And
entered
Uruvela.
to
on
miracles, the
the
Third
with
hundred
disciples.
advanced
the
Order
the
sending them
himself
least
the
advanced
most
all into
And
he
Of
and
preaching
went
ihe
to
with
by Rajagaha,
the
attended
by
feet of
at the
their
on
and
gave
gold.
seats
on
How
the
the
forth
halo
one
the
is
he
Kassapa
those
"
sacred
fell down
feet, which
bore
and
side.
questionoccurred
to
those
in
student
nobles, and
priestsand
Buddha,
surface
Then
Now
"
innumerable
religionunder
under
One, becoming
addressed
the
Great
the
Elder
1
See
above
thus
in the
entered
Kassapa,
Mendicant
of their
aware
Mendicant
Uruvela
"
And
doubting
verse
p. 89.
nobles,
priestsand
"
or
as
Uruvela
the
within
Blessed
selves,
them-
THE
282.
TRIAL
"WTiat hast
That
thou
thou
"5
dweller
abandoned
in
Uruvela,
Fire
the
God, counting
I ask
How
is it thou
the
hast
given
Elder, perceivingwhat
repliedin
the
verse
Some
283.
KASSAPA.
seen,
hast
thyselfpoor
And
OF
But
the
sacrifice
Blessed
One
of
fire ?
intended,
"
rely on
men
Others
the
up
sensual
on
this, I
Therefore
see,
sights,and
love, and
is dross
find
some
in
taste,
sacrifice
on
long
so
charm
no
sounds, and
sin remains.
as
ofieringsgreat
or
small.
And
(in order
make
known
his
he bowed
discipleship)
Buddha's
The
his head
Blessed
to the
feet, saying,
I am
the
Lord
is my
master, and
disciple!" And
he
into
the air up
times
to the
rose
seven
height of
to the
so
height of seven
two, three, and
on,
one,
up
palm-trees; and descending again, he saluted the Buddha,
took
and
aside.
seat
a
respectfully
Seeing that wonder,
multitude
the
praised the Master, saying, Ah ! how
of
the Buddhas
!
Even
so
mighty
great is the power
infidel as this has thought him
an
worthy ! Even Uruvela
Kassapa has broken through the net of delusion, and has
of the Buddhas
!
yieldedto the successor
Blessed
One
But
the
Not
I
said,
now
only have
to
"
"
"
"
Uruvela
overcome
the
Maha
Four
and
Ndrada
the
retinue, attained
the
rest
he
Kassapa
And
Truths.
all his
And
me."
conquered by
in
Kassapa;
became
ages,
in
uttered
that
too, he
was
connexion
Jataka, and
king
to
former
the
of
proclaimed the
Magadha, with nearly
of
Fruit
the
First
Path,
Paths).!
^
to
TJpasakas ;
keep
the
Five
that
is,those
Commandments
who
have
taken
the
(" Buddhism,"
Three
pp.
Refuges and
139, 160).
the
vow
THE
ii6
And
the
he
the
invited
from
in
Blessed
Rajagaha
The
of the Buddhas.
them.
basket
packed quite
of
exceeding beauty
not
contain
the
Place
lesser
their
of
for
the
beautiful
that
day they
him
that
young
and
the
and
Brahman,
made
for
way
Truth, and
the
284.
the
the
of
(thatis,
greater and
not
was
the
he
fold
ten-
hot,
to
deprived
of
tion,
considera-
on
took
in front
the
felt
be
in
or
gazing
with
Sakka
room
road,
multitude
And,
; and
could
gloriousbeauty
endowed
be.
not
And
in these
with
as
he
verses
passionsare
Glorious
Now
on
might
descended
Order.
Master
And
the
of the
form
of
Buddha,
the
whose
He
the
out
get
One
reason
like
it called
There
throne
should
understood
and
Being
the
contain
not
Wisdom,
it with
Blessed
the
which
nourishment,
he
say
successor
became
is
was
sung.
of the
of Wisdom.
Reeds
power
such
to
the
see
long,could
Yannabhu
to be
came
Buddha,
was
form
power
warn
at
Rajagaha,
already seen
out
early
had
to
of
whose
fated
crowded
so
grove,
So
The
singlemendicant
at the
full.
of
characteristics
even
Grove
Him
rising
in
not,
of Reeds
delight.
are
had
the
Praise), for
of his person,
who
whole
The
dwelt
those
who
Grove
the
to
and
day,
next
who
both
those
One, and
the
respectfulsalutation.
men
number,
of
him
told
for
One
all the
day
next
from
Blessed
the
eighteen kotk
the
had; and
had
he
tlie Master
sittingnear
his
The
still
king
five wishes
NIDANAKATHA.
walked
subdued
all subdued
in heart
has
who
and
once
freed
to
come
the "Blessed
"
those
front, magnifying
SingI gold,
him
in
One
were
from
gaha
Raja-
mere
sin.
cetics,
as-
SINGS
SAKKA
He
285.
And
"
with
him
He
who
has
sin and
One
Blessed
once
Rajagaha
to
come
who
those
crossed
\ \
the
Singi gold,
as
freed from
Now
286.
sin has
PRAISES.
;
cetics,
as-
mere
were
saved.
flood
the
has
Raja-
to
come
gaha
Glorious
And
287.
"
with
But
now
He
whose
him
who
those
dwelling
;
cetics,
as-
mere
sin.
from
freed
and
wisdom
whose
and
One
were
once
flood
o'er the
crossed
Blessed
the
Singi gold,
as
fold
ten-
are
He
has
who
and
seen
gained
precious
ten
things ; ^
Attended
The
The
Blessed
have
One,
has
"
the
young
the
verse,
288.
is
who
Buddha,
The
Arahat,
His
Then
the
hearing
The
the
the
servant
am
Archangel,
and
Tinno,
That
crossed
is, the
Scriptures(orthe
the
Four
ocean
of
of the
whose
young
Brahman,
what
is he ?
son
"
And
in
all subdued
happy
most
entered
Rajagaha.
in
unequalled among
the Master
to
"
or
wise, and
retinue,
is
him."
Brahman,
Brahman,
He
beauty
yet beheld
young
as
come
Brahman
young
never
the
comes
by
hundred
ten
thought, "This
we
by
upon
heart.
men.
earth !
"
I.
upon
entered
free
the
by
transmigration.
Paths, the
Truth, Dhamma).
Four
Fruits
thereof,Nirvana,
and
the
Il8
thousand
the
mendicants.
Order
with
In
Grems
the
Grove
Blessed
At
One
the
shook,
taken
if it
as
the earth
the
when
and
the
Great
the
and
there
whose
Ceylon
One.
of
Grove
is
of
easy
Let
broad
the
of
is
earth
Buddha
has
dwelling-
no
caused
acceptance
is
there
whose
Wihara,
Master
had
had
given
surrounded
went,
Bambu
Now
India
in
by,
Religion
Grove,
and
Blessed
the
monastery
the
all
Faith).
Buddha.
the
dwelling-
no
caused
acceptance
shake.
to
Monastery,
in
the
this
close
Bambu
"
this
Bambu
shake
to
earth
For
the
place, save
And
of
said, "Now
"
root
me
and
; but
is
Grove,
the
hand
without
visit the
is far away
water
the
over
Order,
to
flowers, in
live
cannot
dwelling-placefor
acceptance
with
water
I would
Eeeds
had
; and
presentation of
the
season
Bambu
fit
the
lord,
accept it of
place, save
seat
the
is
resort, and
the
of
head
scented
of the
my
of
out
called
mine,
poured
(the Buddha,
and
season
^ow
he
great donation
gave
at their
and
saying, "I,
Three
king
gems,
in token
Buddha,
Grove,
as
And
golden goblet.
of the
The
Buddha
the
brought, bright
to
NIDANARATHA.
THE
for
thanks
by
the
Bambu
it,he
rose
accepted
the
of
members
Grove
from
the
his
Order,
Grove.
that
at
Moggallana,
time
two
ascetics, named
Sariputta and
living near
Eajagaha, seeking after
Of
salvation.
these, Sariputta,seeing the Elder
Assaji
his begging round, was
on
pleasurably impressed by
him, and
were
waited
on
him, and
heard
from
him
the
verse
beginning,
"
"What
And
^
times
things soever
he attained
The
celebrated
in the
ruins
to
verse
of the
are
produced
the
blessingswhich
here
referred
to
has
been
from
causes."^
result
found
from
inscribed
are
123.
and
con-
several
given
The
in the
FIRST
THE
version
and
COUNCIL.
that
repeated
his
to
verse
19
companion
the
And
to
he, too, attained
Moggallana the ascetic.
And
conversion.
each
first result from
blessingswhich
of them
took orders
left Sanjaya,^and with his attendants
Of
under
the
Master.
these
two, Moggallana attained
in
Arahatship in seven
days, and Sariputta the Elder
half
the
office
which
the
And
month.
of
the
Council
so-called
whilst
Now
there
that
Chief
his
Sariputta
in
the
his
son,
the
So
gaha.
who
take
and
desires
to
And
the
So
"
of
king's
the
and
disciples
he
stood
listened
admitted
forth
robes
there, with
of
Elders
1
Their
Or
then
the
to the
to the
all of
Sage,
hundred
Rajagaha,
to
the
king,
and
with
with
and
hour
thinking, Let
stood
just beyond
"
And
discourse.
with
his
them
that
created
"
Come
moment
he
as
whole
And
Order.
said,
sat
the
at
And
and
bowls
and
Sir;
you.
king's command
went
quickly
Wihara.
his hand
And
mendicants."
and
Arahatship,
to be
Look
"
go
stay awhile," he
to
stretched
the
"
to
lightenmen
En-
Complete
the
message
himself
here."
son
my
held
heard
king
father, Suddhodana
king
attained
asked
One
courtier,
bring
on
Righteousness,
Grove
near
Raja-
Bambu
of
disciples
entered
the
Order
Kingdom
retinue, and
Your
the
the
amongst
of instruction
to
the
it,0
be
followers
thousand
and
attained
certain
and
the
he
to
dwelling
was
devoted
accepted
respectfully
reply,
Buddhas
had
years
the
at
name,
you
on
Arahatship,
of the
six
as
'
he
down
to
see
day
^
Disciples.
founded
men
in my
say
the
of the
for
said
thousand
and
attained
dwelling
he
two
Grove, Suddhodana
Bambu
then
was
these
Elder
Successor
had
appointed
Disciples;
of self-mortification, had
works
and
Master
the
so
retinue,
the
Blessed
among
us,
appeared
by miracle,
like
years'standing.
teacher.
perhaps.
"
He
of Mendicants.
formed
the
Corporationof
the
THE
NIDANAKAIHA.
time
when
120
I^ow
from
Arahats
the
become
deliver
not
neither
manner
in
the
to
before, and
nine
courtiers
And
men.
when
the
bring even
brings back,
no
he
message,
for my
lowers,
fol-
his
the
same
of
retinue
had
they
in silence.
found
king
the
in
went, and
he
they all,neglectingwhat
there
any
was
courtier
with
each
king,
The
Arahatship with
Then
the king in
silent.
did
he
so
nor
And
him.
sent
attained
remained
sent
return,
manner
and
thousand
his messenger
from
as
same
manner
did
the
Arahatship
attain
worldly things :
to the Sage.
to
king's message
received
message
same
indijfferent
the
seeing that
they
sake,
who
one
'*Not
thought,
even
would
message
and
come
of
one
these
will then
who
all his
searching among
in everypeople he thought of Kala Udayin. For he was
thing
serviceable
to the
king, intimate with him, and
born
the same
on
trustworthy. He was
day as the future
Buddha, and had been his playfellowand companion.
So
the king said to him,
Friend
Kala
Udayin, as I
what
out
carry
And
say?"
"
"
wanted
but
to
there
sent
or
to
me
"
see
I can,
become
"
to
see
son
king
times
who
thousand
has
either
of my
life is not
before
Can
die.
men
back
come
end
the
son
my
nine
them
Now
far
off,
help
you
"
''
the
was
reply,
"
if I
am
allowed
to
recluse.''
My friend,"
you
of
one
message.
my
I sent
son,
my
is not
I desire
and
as
see
said
the
me
king,
to
see
*'
become
my
son
recluse
or
not
"
received
the king's message,
with
respectfully
and
the words, *'So be it,0 king!
went
to Riijagaha;
of the
and
stood at- the edge of the disciples
at the time
the gospel, and
Master's
attained
instruction, and heard
received
into the
Arahatship with his followers, and was
*'
And
he
"
Order.
The
Master
spent the
first Lent
after he
had
become
NIDANAKATHA,
THE
122
from
sin
and
Anga,
and
from
thousand
ten
"
Kapila-vatthu
from
started
"
from
thousand
ten
classes in
tlie upper
the
Magadha
classes
and
travelled
Rajagaha,
intention
in
upper
of
ing
reach-
Bajagaha,
in
two
months.
that
Elder, made
the
bowl
and
the
delicious
to
him.
Then
would
go
"
Sit down
"
I will
"
Where
"
He
food
from
out
set
to
bowl
the
best
the
himself
Master
in the
To-day
And
made
even
see
asked
you,
this
at
same
in the
the
king.
attended
king
!"
by twenty
said he.
this; and
eat
you
provide
town,
him
with
the
Buddha."
the
he
by talking
of
the
the
finished
One
has
high
Elder
come
so
character
food
brought
fed,
was
The
him
Elder,
the
all the
the
himself
Master
his
into
Master.
king's table.
had
the
the
bowl
sky, took
the
of the
hand
So
manner.
Blessed
the
into
Every day
journey, from
the
before
and
rising up
it.
ate
"
air, and
on
as
eat
journey,
it to the
even
made
"
food
filled
himself,
for
and
up,
at
The
his
on
agreed ;
the
filled with
the
rose
see
here."
had
And
and
now
arrived
has
son
Elder
The
then
Master
king, glad
my
glad to
was
ready
made
Elder
rejointhe Master,
mendicants,
until
air and
splendid couch,
food
the
king
the
and
has
The
The
on
into
rose
know
king
away.
is the
thousand
started,"
sit down
him
with
gave
if he
has
"
king's house.
the
in
appeared
One
Blessed
the
thinking,
Elder,
the
And
so
far."
Buddha,
he
the
Master,
the
Blessed
''HE
^dffjCK
ARE
SAKYAS
123
him
gave
down
Buddha's
the
on
throne
rounded
sur-
Arahats.
thousand
by twenty
The
in their
Sakyas are proud by nature, and stubborn
is younger
than
we
pride. Thinking, "Siddattha
are,
brother, or
standing to us in the relation of younger
dren
nephew, or son, or grandson,''they said to the little chiland
the young
before
people, Do you bow down
behind
will seat ourselves
him, we
you." The Blessed
One, when
they had thus taken their seats, perceived
what
thinking, My relations pay me
they meant
; and
"
"
reverence
no
air
as
if
performed
of the
foot
The
"When
See
different
made
down
in
force
ecstasy depending on
shaking off"the dust
like unto
miracle
them
wisdom,
on
do
to
and
so," he
risinginto
of his feet
them, he
upon
that double
miracle
at the
Gandamba-tree.^
presented
were
the
feet
your
I must
now,
to him
come
above,
account
day
turn
which
round
and
you
The
miracle
Faith
Devala
(Dhammai)).
Blessed
to do
themselves
Commentary,
on
the
One
this
occasion
saw
the
on
obeisance
born, and
were
place
Dhammapada
performed
in
(ratana-caijkamar))
p. 105.
of the
jewelledterrace
it,preached the
on
to Kala
''
334, has
It says
up
he
and
NIDANAKATHA.
THE
124
Braliman's
head, I did
first obeisance.
in the
shade
When
of the
festival,I
and
bowed
bow
feet.
the
who
singleSakya
down
before
the
Blessed
the
obeisance
One;
not
turn,
second
miracle, I
obeisance."
there
him,
to
from
of
all
and
couch
my
refrain
to
my
ing
plough-
did
unprecedented
able
was
of
was
third
was
your
you
That
is my
did
on
day
over
feet.
This
king
the
shadow
this
That
you.
seated
on
your
seeing
at your
Then, when
the
at
Now,
down
not
how
saw
to
were
you
Jambu-tree
down
obeisance.
obeisance
was
bowing
them
did
obeisance.
So
Blessed
the
bow
down
down
before
the
on
Blessed
thunder-
the
did
not
with
not
He
him.
all sat
even
to
Lo
the
fall
rain
! what
sky,
And
and
sat
when
of
his
there
the
relatives
at
in
peace
pronounced
When
paid
they
the
either
leaving,
"
So
thousand
no
his
heard
his
him, and
or
any
to
another,
"
the
to
The
him
or
Blessed
filled
Lo
! what
shower
now
as
discourse
went
of
who
"
his
relations,
connexion
Wessantara.
they
rose
Not
away.
meal
Master,
of
one
on
of us."
attended
him
them,
him
by twenty
Kapilavatthu to beg.
invited
and
up,
ministers, asked
accept your
day
next
bowl.
body of him
seeing it became
had
get
the
the
To-morrow
came
one
wonder
mendicants, entered
one
all
neath
be-
did
get wet,
this
king
the
on
said
on
rain,
rumbling
only did
in the
me
assembly of my
in this
happened." And
to
reverence
fell
to
of
shower
away
wished
said, "Not
upon
also
formerly
went
And
wet.
get
Teacher
water
drop
forth
poured
who
astonishment, and
But
took
cloud
earth.
wish
miracle
also
the
assembly
; and
copper-coloured
but
wet
he
seated, the
pre-eminence
the
of
for
prepared
was
from
to
hearts.
Then
and
descended
him,
seat
One
yieldedhim
their
to
his
One, standing
at
Then
house,
the
or
gate,
BUDDHA
THE
direct
to the
from
on
the
of the
houses
house
had
first
the
door
hand
of
One;
majesty
of
in
the
And
shall
so
fulfil
me,
the
go
my
of
duty
beginning
chief
the
at
Siddhattha
was
in the two-storied
and
open,
with
now
door
the
titude
mul-
and
window,
in
potsherd
door, with
to
yellow robes.
shaven
Is this
looked
his
hair
?
becoming
the
at
"
Blessed
him
Buddha,
"
pomp,
beheld
she
they
the
from
clad
opened
and
of
own
my
thrown
town
very
food
beard, and
she
as
young
were
at
royal
his
begs
And
houses
this
sign
every
the
Rahula, thought,
in
Did
did
to
transfixed
of
fro
and
and
that
rumour
was
mother
tradition
and
three- storied
and
on
go
"
daily food/'
begged straighton.
from
begging
Buddhas
town
kings, or
their
house, he
At
native
future, learning
for
former
125
gone
disciplesin
FOOD.
'*
to house
Buddhas
begging
in their
rounds
begging
FOR
the
tlieii did
considered, "How
their
BEGS
characteristic
signs and
Being, and lightingup
resplendentwith many
length all round his person.
And
is
she
begging
him
Men,"
291.
it to
announced
his bread
from
with
eight
the
the
king, saying,
door
to
stanzas
"
door
on
and
;
"
Your
"
The
she
Lion
son
nified
magamong
beginning
"
Glossy
dark
and
Spotlessand
fair
and
as
soft and
the
Well-proportioned and
his
nose
Around
The
curly is
his hair
is his forehead
sun
prominent
and
delicate
him
Lion
is diffused
among
Men
network
!
of rays
;"
is
126
THE
NIDANAKATHA.
The
stantly,
king was
deeply agitated; and lie departed ingathering up his robe in his hand, and went
One, and
said,
quickly and stood before the Blessed
do you
"Why, Master, do you put us to shame ? Why
food ?
Do
think
it impossible
go begging for your
you
provide
to
*'
This
is
Not
so.
"
the
Great
has
ever
"
meal
Master
;
begged
his
and
These, and
thousands
of the
Rise
292.
of
verse,
to the
293.
And
verse
Maha
holy
of the
Follow
not
after
Sammata,
white
their
in
the
"
in
bliss,
in the
and
next."
the
on
Path
"
sin !
virtue
in
rests
and
bliss.
in the
attained
he
begged
life !
in this world
the
Kassapa.
to
standing
verse
rests
Second
Both
heard
And
from
then,
follows
the
have
virtue
holy
chief
one
life !
Who
he
Buddhas,
the
of
finished
was
all not
rest
uttered
First, and
Fruit
the
alms."
in this world
Righteousness,^he
And
Path.
just as
on
reply.
the royal race
prophets (Buddhas),
and
Both
after
under
the
follows
of
couch
them
loiter not
and
Follow
when
amongst
Who
the
Fruit
the
was
is from
of
he
after
tbe
when
"
descent
of other
street
up,
king
''
daily food."
of kings is your
lived
Follow
And
and
Kondanya
and
daily food,
middle
succession
Dipagkara
monks
many
our
Elected
is the
so
custom,
our
succession
This
mine
for
was
canopy
the
to
dying,
of
men.
next.
the
as
Fruit
of
seated
on
state, he
Keeper
the
Third
the
royal
attained
Dhammapula
Jataka.
to
TAMA'S
GO
The
ArahatsMp.
Great
Struggle.^
Now
took
he
One
king
hard
all the
obeisance
Conversion,
the
Blessed
them
when
household
the
with
the
meal
came
and
did
mother
of
of
women
Blessed
the
to
of
served
And
soft.
and
solitude
conducted
palace,and
the
to
food, both
over,
bowl, and
Buddha's
his retinue
and
practised in
never
had
he
as
the
savoury
was
soon
as
HOME.
RETURN'
the
Rahula.
But
salute
attendants
to
in his eyes,
when
he
has
him
I will pay
come
of
the
carry,
went
of the
daughter
and
reverence."
the
to
she
rebuked, howsoever
And
me."
king
to
to the apartments
disciples
king, saying,"The king'sdaughter
of the
be
wise
me
any
chief
his two
with
am
to
come
Blessed
And
to welcome
will himself
lord
my
and
go
"
value
no
her
their
shall in
told
she
she, though
he
down
sat
the
on
be
may
pleased
prepared
seat
for him.
And
laid
she
her
even
head
she
as
of
fullness
of
quickly and
came
time
forth
of your
When
dressed
taking but
When
custom.
elevated
she
had
one
she
"
heard
heard
told
king
One, and
him,
to
of her
of
the
ness
good-
unguents, she
also
her
relatives
my
that
had
you
and
sent
ankles, and
obeisance
the
When
his
daughter heard, 0
that
put on the yellow robes, from
she heard
only in yellow. When
meal
a
day, she adopted the same
heart, saying,
by
did
so
Blessed
for the
love
him
And
intended.
had
her
feet, and
his
on
held
you
a
used
message,
spread
mat
given
the
up
them
no
saying,
of
attention
at
no
you,' she paid them
daughter'sgoodness of heart, 0 Blessed
See
above, p.
89.
the
renounced
the
on
of
use
Let
Such
all.
One
take
us
"
floor.
garlands
And
more.
of
use
when
care
is my
NIDANAKATHA.
THE
128
'Tis
"
should
watch
wandering
And
herself."
over
Moonsprite
On
the
and
of
house
Buddha
went
the
without
tector,
pro-
went
the
as
away.
of
coronation, and
the
all
celebrated
she watched
mature,
of
marriage
house, and
his
to
for
you
she
that
"
formerly, even
festivals
the
warming, and
being
king's son, were
the
not
the
from
rose
has
mountains
was
told
he
day
next
is mature
the
wisdom
her
when
and
reply,
she
that
now
among
the
was
wisdom
her
that
''
king
herself
over
protector, and
when
wonder,
no
Nanda,
the
But
the
together.
him
gave
his
bowl
to
the
object of making him abandon
him
true
world, he wished
happiness; and then, rising
from
his seat, departed. And
(thebride) Janapada KalyanI,
man
gazed wonderingly at him,
seeing the young
go away,
cried out,
and
so
quickly ?
My Lord, whither
go you
with
; and
carry
the
"
"
But
he,
bowl," followed
your
to
him
One,
Take
"
And
the
was,
into
the Wihara.
unto
even
Blessed
the
to
say
received
One
Blessed
the
venturing
not
Order.
It
the
was
on
that
the
Blessed
day
the
and
him
sent
to
attended
gloriousin
appearance
is your
have
we
and
ask
the
not
since
seen
crowned,
earth.
have
The
boy
went
in
boy
his
best,
Look, dear,
"
thousand
Archangel
second
and
monks,
Brahma
at
That
certain
his home.
abandoned
Go
now,
am
the
for your
; for
the
Kapilapura
On
One, saying,
the
he
reached
Nanda.
twenty
had
He
treasure
by
as
he
arrayed
Blessed
father.
When
son.
Eahula
the
monk,
that
ordained
One
of
mother
day after
third
son
need
is heir
to
up
the
I shall become
of
the
treasure.
to his father's
Blessed
stood there
Candakiimara
am
king
Give
your
over
me
"
all
the
property.'
One, and gained the
glad and joyful,saying,
Jataka.
THE
130
Third
Patli.
And
father
in the
Three
attended
the
in
the
Buddha
became
head, and
received
to
come
built
Rajagaha
to
resided
at
along
And
Teacher,
the
on
the
from
promise
heard
early in
door
being
the
the
Truth
he
day
gave
Buddha
their
at
Teacher
the
very
next
Order, with
of
there
heard
angel, and
an
house
that
he
Savatthi.
the
at
resting-places
league,
every
And
for each.
thousand
hundred
to the
went
arisen.
And
Pindika, bringing
friend, and
the
of
the
to
carts,
to
converted.
great donation
Then
returned
Anatha
had
morning he went
opened by the power
would
his
establislied
brethren, and
the
his intimate
the
and
One
he
householder
Rajagaha,
Blessed
of
in five hundred
merchandise
that
; and
Fruits
company
time
that
trader
Blessed
tlie
so
of Sita.
Grove
At
the
by
NIDANAKATHA.
expenditure
at
an
he
bought
the
of
Grove
called
them
new
room
for
Jetavana
message
attended
arrived
course
which
son
youths
the
in
by
at
the
Buddha
messenger's words,
city of
the
should
of
splendour,and
Savatthi.
sent
him
And
he
flagsresplendentwith
monks,
Then
at
on
and
left
and
the
on
the
Jetavana
he
and
monastery;
arrive
sent
come.
great multitude
in festival attire.
five hundred
eighteen kotis, he
decorated
merchant
his
of
expense
The
gaha
an
with
his
cloth
five
Eajain
due
wealthy
day
on
arrayed
hundred
retinue, holding
of five different
THE
FIRST
colours, appeared
before
Maha-Subhadda
of
the
and
merchant,
with
forth, with
food.
full
clad
in
in
Blessed
front, and
the
entered
and
they
Jetavana
Anatha
shall I deal
Pindika
One.
of
this Wihara
with
of
his
as
if
Lord,
reply, give it
then
"
"
Mendicants, whether
spaces
person,
my
"
grace
the
making
him,
monks,
How,
the
lay disciples
infinite
the
Buddha,
asked
householder,'' was
of
Order
with
were
Blessed
of
himself,
great multitude
monastery
a
full
also dressed
traders
grove
Then
"
the
the
by
wife went
great merchant
them,
carrying vessels
to meet
out
damsels
behind
merchant's
five hundred
unequalled majesty of
of the
the
him
daughters
two
And
water.
all the
them
robes, went
The
of
matrons
robes, with
new
new
in
behind
the
behind
five hundred
with
ornaments,
five hundred
And
And
Sage.
forth
went
all her
the
131
Cula-Subhadda,
carrying water-pots
decked
MONASTERY.
present
now
or
the
to
hereafter
to
arrive."
And
the
brought a
of the Sage, and
this
the
at their
present
now
Wihara
Jetavana
Buddha
And
dedicated
or
the
Cold
294.
So
This
ward
and
ofi",
heat
of prey,
And
when
in the
been
direction
"
rains
has
with
givingthanks,
monasteries, saying,
And
ancient
give
and
creepingthings,and gnats,
the
every
And
the
'*
Mendicants
to all from
advantages of
they
saying,
of
Order
also beasts
formula
Ceylon over
Wihara,
to come."
cold
dreaded
the
head, and
hereafter
the Master
pointed out
to
the
them
season.
heat
and
winds
ofi*.
found
in rock inscriptions
in
constantly
of
Buddhist
hermits.
cave-dwellings
India
and
THE
32
To
295.
give
to monks
Wherein
To
296.
in
Buddha
Let
therefore
And
his
him
man,
weal,
own
food
Give
And
clothes, and
Then
shall
they
The
He
mind.
preach
Truth, when
sins
no
Pindika
the
dedication
held
ago,
spent wealth
too, in
time
of
bought
over
that
it,and
the
merchant
so
At
that
on
Blessed
Mitta
And
in
named
the
the
one
kotis.
Buddha
bought
it, and
over
of
Anatha
but
four
fifty-
to
Punabbasu
Sikhin,
Buddha
the
dedication
months.
spent
the
nine
very
the
festival from
months,
amounting
the
at
four
were
named
merchant
Yipassin,a
receives,
man
began
festival lasted
"
"
dies away
in
Truth,
grief,
and
dedication
he
the
more,
festival
day. The
Visiikha's
building ended
Long
to him
here
second
monastery
drink.
Truth, dispellingevery
Which
Pindika's
mien
dwelling-places
upright in
the
men.
them, and
to
built.
learned
cheerful
with
deed.
worthy
wise
lodge there
Let
Anatha
clear,
pleasantmonasteries
Have
298.
in peace
mysteries grow
calls
The
To
dwelling-place,
safetyand
tliink till
Regarding
297.
NIDANAKATHA.
that
built
time
of
Sirivaddha
very
built
there
league in length.
And
monastery
in the
named
time
three-quartersof
of the
Blessed
Buddha
merchant
time
of
the
Accuta
golden
bricks
quarter
of
Blessed
that
built
in
the
there
of
And
extent.
Pindika
kahapanas
in
acres
of
all
One
Buddhas
in
lived
that
And
Epoch.
that
has
his
till
now
place
the
attainment
death.
This
tell
the
laying
by
thirty
monastery
And
deserted.
will
we
is
Anatha
spot
which
of
is
not
the
so
the
one
Blessed
omniscience
Proximate
of
stories
in
acres
One,
very
there
spot
from
spot
Bo-tree
the
that
built
and
For
extent.
the
under
it,
over
sixty
Blessed
our
bought
merchant
the
of
time
the
in
golden
laying
monastery
And
merchant
by
spot
it,
over
length.
in
the
Ugga
tortoises
Kassapa,
very
there
built
it, and
over
that
bought
of
named
league
Buddha
Blessed
the
time
the
in
golden
half
monastery
monastery
merchant
laying
by
spot
Sumaggala
bricks
And
laying
by
spot
there
length.
Konagamana,
very
time
named
in
merchant
very
built
and
it,
league
that
bought
over
Buddha
bought
and
also
133
Kakusandha,
Buddha
Blessed
named
WIHARA.
JETAVAMA
THE
all
his
Births.
END
OF
THE
ACCOUNT
ATTAINMENT
OF
THE
OF
CAUSES
BUDDHAHOOD.
THAT
LEAD
TO
THE
GLOEY
BLESSED,
THE
TO
BE
ALL-
THE
WISE
ONE.
BOOK
No.
This
1."
discourse
delivered
One
I.
Holding
the
on
while
THE
HOLY,
the
to
True
the
(Apannaka),
the
at
Truth.^
Jetavana
Blessed
Wihara,
near
Savatthi.
What
the
was
About
arose
circumstance
the
five
which
concerning
hundred
this
friends
heretics,
tale
of
the
Merchant.
For
day,
one
five
took
and
him
medicines
in
down
the
clothes
respectful
Teacher.^
saluted
And
Pindika.
Teacher
Apannaka
Literally,
they
full
the
the
Order
sat
down
the
beheld
in
and
on
close
sat
side
one
to
his
of
also
Anatha
of
and
he
and
belief
wrong
and
bestowed
coimtenance
glory;
honey
One,
Mendicants,
of
many
and
Blessed
manner
followers
and
moon
of
had
brought,
things,
becoming
One,
And
like
and
those
Blessed
the
the
on
oil
vestments
other
merchant
his, and
and
saluting
and
garlands
and
and
And
Jetavana.
to
offered
clothes
and
of
ointments
and
perfumes
the
Pindika
friends
heretics,
molasses
went
told, Anatha
are
hundred
garlands
and
we
the
person
Jataka.
sat
down
on
one
side, avoiding
the
six
improper
ways
of
doing
so.
with
endowed
and
surrounded
and
also
the
HOLDING
TO
THE
TRUTH
all the
greater and
lesser
to
clusteringrays
which
Buddha),
from
issued
in his
thunder-
Red
in the
pride
cloud, he
him
of
Rock
halos, and
like
like
in voice
marks
honour,
fathom's
35
preached
them
to
lion
young
like
Yalley,^ or
in
in
roaring
monsoon
voice
pairs.
like
an
and
pleasantto hear, a
discourse
varied with many
counsels, as if he were
weaving
a
garland of pearlsout of the stars in the Milky Way !
When
the Teacher's
discourse, they
they had heard
down
were
pleased at heart ; and rising up, they bowed
and giving up the wrong
to the One
Mighty by Wisdom,
their refuge, they took
belief as
refuge in the Buddha.
sweet
"
And
from
that
time
Pindika
Anatha
they
the
to
in the
were
Wihara,
habit
of
with
going
and
taking garlands
And
Riijagaha.
Prophets was
And
him
to
Blessed
One
left,those
And
he
had
had
to their
returned
former
men
when
and
the
broken
trust
going
in
the
bowing
his
side.
the
Teacher
down
to
they
heresy, and
their
honoured
him, seated
told
he
of the
faith
the
condition.
Then
Successor
to
eight months,
again brought
or
Pindika
to
of
again put
former
seven
Anatha
And
him, and
that
to their
Siivatthi
Successor
the
faith ; and
after
One,
from
again
as
that
up
giftsas before,
respectfullyby
himself
soon
returned
Jetavana.
with
men
with
gave
Blessed
the
returned
those
gone,
back
went
they, as
heresy, and
in
trust
One
Blessed
!N^ow the
Prophets
had
had
taken, had
resumed
had
the
their
condition.
the
Blessed
continuallyspoken through
1
famous
haunt
of lions in the
of
the
countless
Himalaya
sweet
words
ages,
opened
Mountains.
APANNAKA
136
liis lotus
mouth
with
scented
odours
another
they
Blessed
when
the
countless
one
like to
then,
could
of the Three
beneath,
Buddha
for
refuge
to
is true, 0
said, "It
the
spoken,
in heaven
nor
And
Grems
Teacher
above,
said,
beyond
nor
of all.'* And
Whatever
of
in other
laid down
are
the
in
the
"
And
etc.
Scripture
"
be
to
there
treasure
^gain,
be,
may
is announced
Whatsoever
again,
less,
qualities
there
creatures
Prophets
worlds,"
the
in
any
much
"
to them
described
they
*'
wisdom
goodness and
he
as
the Chief
chief
asked
disciples,
my
you,
gone
it,and
thus
in
beginning,
or
he
world-
Successor
here
then, that
conceal
had
etc., the
be
smelling
pleasant tones,
Refuges,^ have
not
greater."
passages
full of sweet-
''
they
in hell
Not
"
jewel-casket
!"
One
And
his
it true,
Three
faith ?
And
Is
"
the
up
opening
were
forth
sending
them, saying,
giving
if he
as
and
JATAKA.
From
the
of all
pleasantthings,"etc.
And
he
Whatever
or
men
said,
disciples,
women,
have
taken
Gems
endowed
with
their refuge the Three
as
these gloriousqualities,
in hell ;
be born
they will never
but freed from
birth in any
place of punishment, they
"
will be reborn
in
heaven, and
reliance
And
show
here
that
in
They
taken
who
1
'
Trust
Three
in
Gems.'
the
of
sake
exceeding bliss.
refuge, and
done
Three
put their
trust
placing
wrong."
should
refuge in the
punishment :
be
quoted
Perfection
Gems,
to
vation,
Sal-
and
will not
be
"
have
will not
Having put
They
following passages
placesof
Those
safe
teaching, have
other
the
those
have
reborn
on
into
enter
go
world
oflPthis mortal
will enter
Buddha,
to
in
some
the
of
in
Buddha,
pain :
coil.
heavenly body
Order,
and
in
the
Truth,
which
are
the
APANNAKA
138
their
to
wliich
in
own
no
wilderness
Whilst
end.
the
reason
was
And
desert.''
who
those
adhered
certain, the
very
JATAKA,
absolute,
fortune
good
that
in
spoken,he
thus
had
he
when
the
to
remained
silent.
Anatha
Then
seat, and
did
him, and
bowed
said,
obeisance
Now,
"
least, 0
at
disciplesin breaking
to
But
us.
destroyed
held
is known
the
in
the
to
how
rise in the
sky !
Then
for
that
said,
''
countless
ages
have
he
give
change
from
upon
of
was
at
time
of Benares, there
Bodisat
One
to
full
moon
make
to
was
that
dark
time
it were,
country
of
attention,
the
full
in
an
Kasi
and
Brahma-datta.
called
born
costly
by
moon
cloud.
snow-
king
if you
concealed
been
had
ledge.
know-
most
merchant's
the
Ten
the
perfect
the
was
of
doubts
as
attentively,
the
which
in the
to
it
practised
with
free, as
birth,-ni-setting
the bosom
Once
that
manifest
of
it
though
householder
have
ear
made
attained
so
"
essence
who
those
us,
from
pleasethe Blessed
as
one
causing the
One
Yirtues,^ and
Cardinal
were
''
the
preciselywith
world
to us,
plain
reasoners
it
May
and
these
is made
desert, while
saved, is hid
were
Blessed
the
refuge
self-sufficient
demon-haunted
to you.
known
best
the
those
truth
this matter
with
of
foolishness
! the
Lord
exalted
clasped hands,
with
him
his
from
arose
One, and
Blessed
the
to
before
down
house-lord,
the
Pindika,
merchant's
explanationof
this.
the
city
The
family ;
HOLDING
and
in due
lie grew
course
with
five hundred
from
east
to
Benares
there
dull, and
Now
unskilful
the
in
Bodisat
and
ready
merchant
them
likewise
ready
Then
"
get grass.
or
come
And
that
the
up,
best
have
and
I
"
shall
second
front
go
over
grass
will
thus
shoots
carts, and
got
oxen
for
young
to
the
him
much
as
men
bullocks
first.^'
on
go
suffice
not
the
go
It will
be
much
on
road
has
curry-
saying,
in
on
that
front,
for
is not
cut
touched,
stufis,of which
price I
at what
better
been
not
like.''
So
he
better
to
go
first."
on
it would
that
to
him,
be
"
who
Those
have
by
eaten
will
men
eat
traversed
the
the
there
"
the
go
I
the
the
undisturbed
will be
the water
it occurred
my
will
road
you
be
goods
saw
been
foolish
water, and
that
will
ground they
"
"
grass
picked ;
the
have
first,whilst
tender
eat
there
make
the
carts,
foolish
that
Will
travel
shall
Bodisat
will
of
''
thought,
the
told
he
been
for
And
this
ought
me
sell my
the
or
I, friend, will go
But
stupid,
bullock-
hundred
"If
and
together.
men
not
At
east.
travellingtogether;
go
will
the
for
said,
him
other
oxen
and
to
merchandise
hundred
me,
get wood
for
first.
to go
me
five
with
he
after
on
travelled
merchant,
journey.
thought,
Either
can't
two
west
Benares
five
carts, all
to
sending
We
for
come
thousand
And
it in
Bodisat
in
loaded
should
the
he
start.
the
merchant
for
to
from
young
collected
loaded
them
trafficking
resource.
about
Sometimes
carts.
another
was
139
went
sometimes
west, and
too
and
up,
bullock-
TRUTH.
THE
TO
old
in
shall
rank
have
gone
freshly grown
and
that
oxen
will
be
the
sweet
APANNAKA
140
that
curry-stufFs
where
there
have
is
supplies,whilst
have
dug
work
The
his
he
from
will
prices
merchant
friend, you
said,
is
too
killing
goods
seeing all
these
go
due
country, and
they
sell my
may
in
get
that
"
and
started;
inhabited
So
and
dig
I shall
established."
have
"
wells
the
ahout
picked :
was
on
first."
!"
yoked
passed
course
the
to
came
border
wilderness.
Now
there
have
of
want
by
so
of
food
demon-haunted
then
of
and
So
was
placed
with
filled them
of
and
wilderness
merchant
the
desert, which
the
entered
demons,
this
these
carts, and
his
on
of
presence
waterless.^
and
great water-pots
the
that
beasts, of
thieves, of wild
of
reason
water,
of
insufficiency
of wildernesses, those
kinds
five
are
become
and
old
others
drink
haggling
and
the
the
the
shall
said, "Well,
waggons
of
we
the
by going afterwards,
foolish
beyond
these
water
prices they
advantages,
where
grown
no
and
"
; whereas
the
at
JATAKA.
water,
sixty leagues
was
across.
But, when
the
he
fellows
throw
having
thus
them
eat
So
bulls
and
he
and
"
begrimed
1
and
with
have
they
power
the
desert,
I will make
"
of
these
and
brought;
resistance, I will
carriagedrawn
ten
and
merchant,
adorned
but
his hair
by
swords
the
their
beautiful
attended
meet
to
thought,
water
of
middle
the
!"
one
created
carriage,
with
destroyed
arrows,
went
there
the
away
every
and
dwelt
who
demon
reached
had
clothes
mud.
with
shields, in their
seated
a
like
garland
attendants
at
glossrepeats these descriptions
somewhat
his
of
milk-white
with
demons
twelve
or
by
bows
hands, he
lord
in
his
water-lilies,
carriagewheels
too
went
before
greaterlength.
HOLDING
after
and
of
of water
drops
Now
of
of
trading
red
water-plants,and
tricklingfrom
mud
chiefs
the
stalks of
edible
and
clothes
and
white
TRUTH
THE
hair
their
him, with
garlands
with
TO
with
them.
whenever
caravans,
wind
head-
their
At
that
time
there
same
dust
and
the
so
when
it
ride behind.
manner,
headwind,
was
the
escape
from
blows
thus
by
merchant
went
in front.
As
demon
the
out
of the
are
you
And
the
made
hurrying
for the
said
to the
And
you
demon,
I
carts
to
"We
have
with
see
dripping with
you
with
water-plants?
"
come
had
sooner
forest
that
with
water, it is
here
and
the
carts
are
you
*'
To
"
And
said
"
there
with
and
in
this
wreaths,
and
you
there
heard
say
onwards
"Where
of the
beside
way,
him,
Benares.
water-lilies
with
does
tanks
that, than
Yonder
in
dirt, and
it rain
there
on
the
covered
the
covered
whole
with
these
a
carts
in
things."
answered
is green
country abounds
pools
full,and
are
lotuses."
asked,
And
"
as
Where
"
country," was
cart, and
he
streak
after another, he
one
such
such
"
far from
and
Pray,
are
he.
Such
waiting
thus
mud.
ponds
are
such
and
passed by
going
carriage
"
thence
from
his
carriageout
stalks, soiled
the demon
is this
What
his
come
by, and
road
No
lotus
and
water
have
turned
kindly,saying,
pass,
lotus
eating
hands,
he
"
merchant
room
your
to ?
coming,
greeted him
and
way,
going
him
saw
this, what
the
reply.
have
you
got
"
APANNAKA
142
This
"
is there
in this
*'
There's
"
You
but
the
himself
went
And
poured
the
And
before
the
And
journeying
and
ranged
men,
And
cook
here
to
hundred
stood
carts
a
month
had
started, the
and
went
desert.
store
points
all the
there
and
Bodisat
straighton
There
of water,
he
and
of
the
sent
on
the
to
oxen
nor
oxen,
worn-out
demons
men
one
the
;
came
young
their
bones
had
and
to
beaten
the
loaded
five
!
merchant
left the
mouth
laid up
in
tered
scat-
were
foolish
the
bones
merchant
been
then
oxen,
their
And
vessels, and
drum
and
foolish
compass
from
up
men
leaving
away
till he
came
all,both
waited
the
water
weary.
the
the
the
the
the waggons,
the
for
just as they
filled the
had
tied
And
destruction, and
to
of
least water.
the
not
water
them
of
and
they unyoked
went
account
on
came
for
Now
flesh, and
and
slept.
night
slew
"
out
was
drink, became
to
rice.
and
of the
end
So
all
these
there
and
their
behind.
their
folly,accepted
was
neither
was
added,
cupful),and
circle, and
city,and
demon
ate
in
men
at the
their
and
them
there
fell down
his
pots broken,
till sunset,
on
And
the
could
in
there
them
he
home.
having nothing
And
wheels.
his
had
he
you
away
long
too
as
of
pour
Then
soon
away
carts.
demons'
merchant,
and
word,
as
this ;
as
front
pots and
already delayed
to the
foolish
In
ease."
your
far
as
it.
the
little,and
back
that
demon's
have
on
sight,went
at
water
of
need
Break
on
we
bring
to
no
water.
go
on,
go
you
right
there's
and
water,
Do
done
on
heavily,what
very
in that."
plenty of
there's
"
have
along
comes
"
one
water
further
last
coming
cart
JATAKA.
the
city,
of
the
plentiful
encamp-
TO
HOLDING
to call tlie
ment
"
Without
There
without
thus
^NQ
not
When
Bodisat
*'
and
throws
fellow
But
as
soon
desert.
throw
fruit
when
he
desert
with
doesn't
this
had
his
desert, that
himself
The
foolish
is
have
been
his
water
its
very
red-eyed and
bold,
who
went
persuaded by
will
people, have
thinking
;
merchant
the
to
direction.
him,
saw
wilderness
fellow
all his
and, with
the
opposite
he
This
all
away
of
the
as
in
water
no
will doubtless
me
out
he
the
middle
from
coming
shadow.
no
to
wearied
And
before, showed
as
him
is
arid
the
way
were
There
before
on
same
knew
is the
name
reached
if he
as
!"
nor
be
water
wilderness
flower
followers, he entered
had
in the
Bodisat
nor
the
of
thus
waggons.
he
demon,
in
trees
eaten
them
cupful
leaf
H3
addressed
even
before, be
his
hundred
thus
let not
eaten
exhorted
The
let not
poisonous
are
asking me,
have
you
TRUTH.
together,and
men
asking me,
used
THE
have
fallen
clever
I am,
this
been
prey.
and
how
fertile in resource."
Then
he
said
don't
merchants, and
we
some
see
well
"
as
how
Begone
throw
; and
more
quite
him,
to
the
away
soon
We
as
do
we
travelling
we've
water
lighten carts
to
are
got till
it,we
see
stand
under-
by throwing
ours
away
The
of
demon
sight,returned
were
that
us
and
from
all kinds
and
his
gone,
told
and
went
were
hair
on
to
men
yonder
there
his
little way,
demon
said to the
was
onwards
the
it
was
with
them
chewing
the
edible
city.
when
he
When
Bodisat,
beginning
of lotuses
were
and
"
got
the
demons
Sir ! those
of the
green
men
forest,
garlands
lotus-stalks
they came
and
;
out
had
branches,
their
dripping with
clothes
water.
APANNAKA
144
Let
throw
us
the
tlie water,
away
when
he
heard
We
"
was
now
rain- wind
his
made
put
the
anybody
say
men,
in this desert
pond
or
Bodisat
heard
ever
you
men
saying
are
of green
stretch
''
that
it rains
forest.
How
the
on
far
can
"
felt ?
league,Sir."
ISTow does
"
witli
so."
some
be
About
"
heard
side of that
other
collectingall
lake
any
never
And
"
quickly
on
go
"Have
question to them,
there
what
halt, and
waggons
that
and
!"
light carts
And
JATAKA.
reach
rain- wind
the
the
of any
body
of
one
you?"
Sir."
"No,
"
And
"
About
rain-cloud
visible ?
"
league.Sir."
does
"Now
top of
how
of
one
any
top of
the
see
you
single
cloud?"
"No
"
How
far off
"
Four
or
"
Now
"
least flash of
has
Now
have
hope
young
lightningbeen
"
by
seen
any
thunder
can
any
be
heard
"
Sir."
of you
heard
the thunder
"
Sir."
These
must
seen
"
league or two,
"No,
"
the
far off
How
"A
leagues,Sir."
lightningbe
Sir."
"No,
"
flash of
can
five
has
of you
one
the
Sir."
one,
fellows
come
of
are
to
not
make
destroying us
merchant
who
went
they
men,
throw
us
in
on
our
are
The
weakness.
us
had
They
with
water
our
away
before
demons
no
foolish
power
of
V"APANNAKA
146
he
uttered
Holding
he
tlie
following
the
to
Truth
belonging
verse
thus
and
this
to
the
uniting
lesson
on
stories,
two
said
"
1.
Thus
speak
Mere
logicians speak
wise
takes
the
Blessed
truth.
the
three
happy
the
six
joys
of
finally
life
hells
and
of
end
the
double
datta's
followers.
That
Buddha
in
established
wise
the
and
Buddha,
the
hundred
and
summed
chant
mer-
young
men
Deva-
were
men
wise
tlie
told
and
merchant's
young
at
Conversion.
foolish
his
also
were
chant
mer-
young
myself."
OF
THE
STORY
ON
the
is, I think, between
and
his contemporaries
anusandhi),
The
four
He
five
connexion,^
*'
but
the
And
discourse,
Devadatta,
was
of
delight,
man."
those
Fruit
the
in
ways.
all
and
Arahatship;
of
sixteen
the
of
rebirth
to
confers
below,
heaven
grades
the
concluding,
the
the
lesson
the
Truth
here
of
Truths
finished
The
of
attendants
END
in
the
on
time
that
lowest
Truths
having
by
existence
leads
established
Jataka
was
five
Four
Teacher
of
the
the
narrative,
the
up
Untrue
the
to
in
disciples
attainment
the
discourse
disciples were
The
the
to
so,
truth
those
Brahmalokas
the
the
is the
according
of
is
this
taught
Life
so.
what
conditions
to
not
question
can
none
that
true
One
"
among
proclaimed
for
leads
according
which
knows
man
And
regarding
and
that
Some
The
the
JATAKA.
between
the
story
and
TO
HOLDING
persons
on
the
the
in
the
other
maxim.
story
:
not,
THE
on
as
TRUTH.
the
one
Childers
hand,
says
and
(under
No.
2.
YANNUPATHA
JATAKA.
The
About
staying
was
there
dwelling
the
evil
result
of
subject
And
forest.
There
after
produced
inward
of
which
was
to
had
no
kind
the
could
of
meditation
the
their
be
referred
here
retired
;
of
the
him,
consisting
but
various
tainment
at-
"The
in
self-
one
ways,
{Kammatthana)
to
unable
was
to
in
to
season
he
about
of
suitable
rainy
salvation
brought
maries
sum-
practice
he
occurred
had
two
presentiment
or
the
saw
he
Teacher
endeavour,
prayer
he
the
thought,
it
discourse
learnt
to
the
pass
Then
This
change.
to
hint
insight.^
Buddhists
The
for
constant
least
the
even
of
from
family
When
he
himself
applied
of
heard
Order.
told,
are
good
heart
noviciate,
proceeded
months
three
obtain
to
he
and
the
receiving
what?
we
of
man
converted
starting-point
as
of
About
Prophets,
young
with
and
doctrine,
the
entered
years
uttered
was
perseverance.
Jetavana,
And
five
meditation.
discourse
Savatthi.
no
of
to
lusts, and
of
the
passed
went
Teacher.
from
had
Savatthi,
at
This
"
at
Successor
the
whilst
For
who
mendicant
etc.
while
One
Blessed
the
by
Ones"
Determined
**The
Eoad.
Sandy
leading
,
conviction
firm
leads
to
which
Rome,
so
insignificance
naturally
which
go
But
so
thought
and
;
it
to
his
the
find
might
of
may
any
be
acquire
of
the
finite
teacher,
and
disciple must
object may
by gradually
be
sense
of
individual.
done
of
taken,
difficulty
be
impermanence
the
in
work
The
this
doing
him
to
out
his
and
things. As every
the
starting-point
as
increasing
unassisted
recommend
own
taken
of
proportion
accordingly
were
ask
the
all finite
worked
near
things,
mind
certain
steps,
of
and
the
of
out
which
enlightenment.
way
he
the
realize
ignorant
examples
and
to
the
road
from
finite
inthe
would
way
in
disciple would
shoidd
adopt.
2."
148
Teacher
belong
said
there
to the
lowest
think, neither
of my
I
VANNUPATHA
will
live
Buddha,
And
His
forest ?
the
the
he
from
the
Teacher
devote
have
you
will
be, I
is the
good
glorious
of
the
said
the
Teacher,
person
of
the
sound
of
the
sweet
him,
Brother, you
subject of meditation, and
to
"
religioussolitude ; and
have
given yourselfup
yourself to
back, and
come
there
must
to Jetavana.
intimates
to
What
me.
the
hearing
returned
men;
E/cturningto
of
sight
and
us
this birth
for
Fruit
nor
of
kinds
In
friends
received
now
class.
within
and
Law.'*
left
in
four
were
Path
dwelling in
JATAKA.
Have
again to the pleasures of social intercourse.
you
then
attained
the
aim
of
those
have
utmost
who
really
Have
given up the world ?
escaped transmigration
you
?"i
Brethren
"
Fruit
thereof.
fated
to
and
be
You
us
him
to
and
creature;
Path
so
that
have
the
nor
am
back
come
attempt.'*
done
Brother
wrong,
after
taking vows
the
the
againsthis
Lord
Teacher
! that
mendicants
will.
! this
have
you
What
has
brother
the
of
aim
said,
this
brought
he
done
taken
having
abandoned
member
he
them,
saw
the
conclusion
to the
come
useless
neither
Teacher.
the
When
"
have
gained
so
let
have
according to
is
have
the
given up
"
! I
the
of the
"
see,
brother
here
"
the
in
vows
endeavour
Order, and
to
has
so
complish
ac-
come
to us."
Then
the
said
Teacher
given up trying ?
to
him, "Is
it true
you
have
"
successful
individual
to the
Kammatthana,
Sum
of
all
"
2,-
It is true, 0
"
How
"
is
to be
the
not
"
ROAD.
One
Blessed
such
to
of
man
"
who
the
in
water
Then
in resolution
But
^but
*'
and
few
alone
Tell
bom
in
went
about
One
the
The
taken
in the
After
the
charcoal,
who
so
established
in
that
had
no
brother
formerly
sandy desert,
of
at
that
risen
man
to travel
the
and
were
when
and
sandy
desert
could
One
manifest
walk
it took
as
on
grew
was
up,
he
carts.
twenty leagues
fine,that when
so
be
Buddha
he
desert
was
not
reigning in
future
five hundred
a
made
was
Kasi, the
it became
over
Blessed
of birth.
Brahma-datta
this
of five hundred
attention,he
family ;
arrived
sand
sun
bullocks
through change
country
he
across.
saved.
tell how
!" said
their
with
trafficking
day
waggons
were
that
yet you
mendicants
merchant's
energy
this was."
time, when
upon
in
Why,
the
in
excited
thing concealed
Benares,
your
was
know
and
men
water
how
us
thus
having
hundred
brother
! We
; and
the
Listen, then, O
Once
five
that
words
trying now
up
obtained
saved.
By
"
waggons
of
his energy
by
irresolute
so
the
given
yourself
the
Blessed
has
you
those
by
proved
the
"
is it that
How
bullocks
and
taken
now
full of determination.
were
men
obtained
have
alone
reply.
system, have
few
149
the
was
formerly you
SANDY
according
vows
THE
kept
hot
it.
in
as
the
a
hand.
mass
of
fore,
Those, there-
wood, and
water, and
2."
150
rice
oil, and
and
their
in
And
night.
awning
an
travelled
and
carts;
formed
daybreak they
at
spread
JATAKA.
VANNUPATHA
their
they yoked
like
chosen, and
be
side
this
On
he
sea
in
that
shall
the
wood
be
to
and
arranged
the
on
the
stars, and
out
by
and
not
the
The
out,
"Stop
the
very
water
oxen,
the
line.
is all gone
had
we
We
But
these
the
will
yet cool.
on
seeing a
are
lost ! "
one
over
round
and
Towards
their
while
of
stars, called
The
Why,
Our
And
under
about
"
out,
yesterday !
tuft
asleep,
drawing
were
cried
men
worn
fell
waggons!''
And
he
night through.
canopy
perish," walked
But
come.
left
cushions
drive.
the
waggons
looking at
turned
had
they
directed
the
lay down
had
oxen
stop the
spreading the
he
pilot had
to
over
night
more
and
away,
stopped, and
Then
one
long march,
whole
waggons,
encampment
and
the
up,
to
other
passed
after supper
The
the
had
in
where
which
the
on
just as they
in
carts
by
pilotwoke
the
broke
road
went
oxen
dawn
them
perceivethat
same
he
cart, and
during
rest
pilot had
story traversed
our
when
out.
foremost
cool,
safe to the
of
thrown
set
so
sunset
stars.
sand," and
directing
of
want
did
taken
and
yoked;
At
travellingwas
land-
caravan
And
to be
water
meals
become
The
thought, "Now
of the
out
get
the
merchant
way.
had
on.
their
shade.
the
so-called
of the
the
fifty-nineleagues he
we
taking
ground
went
brought
occasion
desert
the
the
knowledge
his
by
and
oxen
over
voyage
the
when
and
encampment,
an
it, and
over
tlie
during
day
the
up
this
wood
unyoking
is
and
the
his waggon.
"
If I lose
the
heart, all
morning
was
Kusa-grass,he thought^
2.-THE
This
"
have
must
there
And
he
made
thus
far,
as
soon
beneath.
gurgling
lad, if you
My
you
lose
into
the
The
the
and
he
all drank
split
up
set,
they put
to
their
virtuous
the
their
full
good
deeds.
acts, and
of
old
And
the
sold
returned
age,
the
passed
and
then
Bodisat
away
well.
passed
the
his
sun
place
double
home,
away
to
the
at
gifts,and
according
they
rice, and
to
own
till
And
Then
when
their
struck
rose
cooked
went
in
by
fell below,
it.
And
gave
down
and
merchandise
to
Don't
stood
the
in
well, and
their
page.
go
water
in
axles, and
it.
his
and
And
bathed
with
water
lost.
determination,
and
it, and
of
and
all
they
and
the
blow."
palm-tree
water,
oxen
all be
stream.
under
to
called
split in two,
the
up
they
profit,and
of
rock
flag by
up
good
and
got upon
sound
hammer,
got
water
ear
the
shall
though
yokes
There
appointed.
to
and
he
out, and
iron
rock
the
the
extra
fed
it, and
this
be
his
heard
we
now,
up
height
of
their
ate
lived
got
blocked
the
was
treble
he
down
And
they
and
And
give
went
longer
its brim
he
obeyed,
stone.
no
And
Take
heart.
lad
it.
give
pit, and
despair,
at
of
had
despair.
well,
applied
down,
spot.
rock
must
the
into
that
they
on
in
up
There
"
descending
sound
the
tested
struck
diggers
thought,
when
And
deep.
the
stooping
and,
stone,
"
and
rock,"
cubits
in
dig
and
hoe
Bodisat
the
bring
of
spade
it
as
But
that
the
whicli
water
some
it."
them
And
IS
by attracting
grown
beneath
be
must
ROAD.
SANDY
and
according
did
deeds.
other
2."
VANNUPATHA
152
Buddha
the
"When
the
uttered
verse
The
2.
of
the
in
And
wise,
if
he
priest
is
(which
After
the
but
this
brother
the
attendants
whereof
Rest
for
efibrt.
his
heart
had
the
the
concluded,
despairing
in
Fruit,
highest
Four
the
the
page
and
stone,
without
the
Jataka,
up
who
at
time
that
water
gave
to
perseverance
on
stories,
two
the
summed
The
"
told
Arahatship
and
Buddha;
the
the
OF
THE
STORY
OF
THE
formed
saying,
despaired
the
multitude,
other
men
leader
caravan
SANDY
he
by
myself."
END
drink.
to
declared
he
discoursed,
had
and
the
broke
sand,
"
in
Teacher
conclusion,
in
the
Nirvana).
connexion,
the
Buddha,
as
continuing
by
not
he
when
into
on
found
they
weary
established
was
he,
story,
dug
strong
thus
had
And
Truths.
road
very
"
he
resolve
firm
the
so
Finds
When
the
A.
"
men
Till
told
had
ATA
ROAD.
not,
was
were
was
of tlie
streets
other
took
the
in
Now
in
the
All
abject poverty.
family
girland
one
their
gained
was
indeed
the
head
in the
of
the
it
but
did
At
not
time
the
along,callingout,
pots !
^'
him, she
saw
me
said
But
we
are
This
The
you
to her
long
And
pans.
gold.
hawker,
their
its
he
as
house.
grandmother,
"
going
was
water-
my
When
the
Mother
! do
girl
buy
is
ours
no
called
woman
take
take
What
shall
give
we
in
change
ex-
to
use
us
give
can
; you
that
get one."
old
to
dear.
"
of
dish
and
away
him
of
of
had
water-pots ! Buy
my
door
poor,
for it ?
"
Buy
"
which
days
pots and
of
was
the
There
of
out
two
ornament."
an
"
the
avaricious
to the
came
among
it
those
dirt, and
with
that
know
in
the
Only
hire.
gold
eat
covered
unused
even
that
was
to
of
and
for
others
in
lost.
been
left ;
were
vessel
used
house
brothers
property had
the
house
neglectedand
they
and
sons
living by serving
prosperity;
lain
the
grandmother
her
the
him, while
to
was
all its
died, and
had
round
went
fell to him.
city there
that
allotted
street
that
street
Bodisat
them, the
citybetween
sellinghis goods
to
JATAKA.
Z."SERI-VANIJA
154
this.Sir, and
hawker,
him
seat, gave
the
the
and
after
dish, and
give something
asking
said,
Will
"
little sister^
to your
for it?"
The
gold !
"
back
with
hoping
said,
took
hawker
"
turning it roimd,
And
to
needle, and
found
What
1
On
worth
this mode
of
thought,
he
This
"
scratched
that
giving
It is not
it
was
them
even
see
politeness
above, p.
be
must
line
on
its
Then
so.
anything, he
worth
70.
haK-
Z."
And
penny."
his
which
it
allowed
child, the
the
in
this
looks
called
they
thousand.
All
ground,
and
It
of
the
was
on
to
give
got
now
My
"
dish
surly man
kind
when
voice
but
perchance
in
in
come
He
dish
this
who
and
is worth
sat
it
that
saw
was
hundred
possessionare
my
equal
not
have
been
make
we
gave
pieces),and
carry
his
and
things
penny.
halfthe
gold by
present of
cash
it.
them
of
bag
with.
in
had
he
hand
stock-in-trade, worth
all his
the
it."
take
asked
He
more.
the
on
into
you
all the
them
worth
not
was
changed
some
it
it
threw
just now
came
saying
away,
virtue, so
your
to
had
he
dish.
goods
eight pennies,
used
has
the
Mother
"
must
five hundred
and
him
went
(fivehundred
keep
have
to her
said,
the
threw
now
to
up
girl spoke
grandmother
dear,
And
him.
Bodisat
The
he
mother
us
that
!"
it in value
Give
into
came
"
gave
said,
power
the
what
pleasant,and
gold, and
"
the
just
;
street
Call
So she
to
And
came
the
to enter
it."
take
down,
from
up
water-pots,"came
my
But
away
merchant,
he may
"
exchange
one
155
Bodisat
the
house.
who
went
hawker
And
Buy
"
before.
dealer
That
"
left.
very
as
floor,and
him
had
that
grandmother
SERL
ground, he got
the
on
to either
callingout,
of
OF
away.
the other
door
the
went
was
street, and
it
throwing
seat, and
Now,
MERCHANT
THE
and
only
the
And
to
let him
yoke
these
he
that
took
departed.
And
going quickly to
pennies to
boatman,
the
and
river-
got
side,he gave
into
the boat.
those
eight
JATAKA.
Z.-SERI-VANIJA
156
that
But
said
Bring
"
hawker
covetous
house, and
to tlie
that
out
back
came
for
something
it!''
Then
dish, worth
But
us
gave
lost
have
bitter
scatteringthe
he
carried
after the
the
he
away,
And
cried
he
said,
the
other
unable
was
all the
club
the
"
to
And
retain
And
goods,
yoke by
at
the
which
pursued
clothes, and
off his
"
out,
the
saw
Hallo,
that
first time
very
stop !
Don't
gazed
his
in the
Bodisat
Boatman
spot his
Devadatta
Bodisat
gave
heat
"
and
stop
gazed
grief;
mouth
of the
at the
his
until
sun
harboured
departing
heart
his
grew
heart
destruction.
own
prevented
so
againstthe Bodisat,
hatred
that
and
violent
from
flowed
harbouring
on
"
with
torn
was
like tank-mud
"
Thus
the
and
blood
hot, and
about
he
worth
0,
"
altogether!
me
river- side, he
the
as
Bodisat, he
broke
as
tore
reached
Bodisat
the
that.
this
!"
boat
But
them, and
away."
Bodisat.
When
going
worth
had, and
he
money
master,^
your
he
house, he seized
of the
had
; and
penny.
half-
out, "Through
ruined
has
him, and
of mind
his presence
door
He
overcame
sorrow
called
he
it
taken
golden pot
thousand
hundred
this
be
to
gold
our
worth
not
was
has
said
You
"
seems
it,and
for
heard
he
When
fellow
thousand
thousand,
hundred
said,
him, and
scolded
she
hatred
he
brought
This
was
againstthe
Bodisat.
But
and
^
as
the
passed
The
away
reader
easilyhere
to
gifts,and
according
will not
irony as
take
her
this too
to his
did
good acts,
deeds.
seriously.
gratitudeabove
other
finds
The
old
turns
lady'sscorn
in
expression flattery.
Z."
It
when
was
that
he,
the
If
in
You
fail
Like
So
the
to
up
And
Truths.
had
given
made
the
The
dealer
wise
END
of
enumeration
sinning.
State
only
can
neglects
the
births
other
salvation
expect
and
4.
now.
foolish
six
5.
reached
be
before
in
some
who
monk
established
told
in
double
the
the
up
the
he
story,
Jataka
by
Devadatta,
was
is
THE
will
in
birth
within
"time
of
other
1.
Energy.
then
and
MERCHANT
perhaps
divisions:
Learning.
salvation
the
was
dealer
OF
State
its
Four
the
on
cluding,
con-
the
but
myself."
STORY
Happy
the
dwelt
to
as
manner
discourse
summed
and
THE
OF
What
was
the
had
Teacher
then
such
Mrvana.
is, in
connexion,
the
**
that
when
in
despondency
"
And
of
end
in
up
Fruit
highest
the
at
Seriva.
Arahatship,
of
subject
"
Remorse
of
man
verse
State
deep
discoursing
Teacher,
the
lead
trading
discourse,
Grace,
Happy
suffer
you
this
of
the
this
following
time
reach
to
will
Long
the
present
157
finished
had
uttered
this
SERI.
OF
Buddha
Buddha,
as
3.
MERCHANT
THE
6.
as
one's
grace"
future
OF
hest
be
Faith.
of
If
man.
reach,
may
round
;
it
from
This
born
as
pass
only
It
be
of
Happy
man,
many
again.
can
the
Fear
3.
Mind.
being
one
comes
world
understood
Modesty.
2.
Presence
SERI.
one
ages
is
gained
folly
in
to
here,
No.
4.
JATAKA.
CULLAKA-SETTHI
The
"The
One
Eajagaha,
uttered,
man"
at
the
Elder
Treasurer.
This
etc.
while
concerning
the
Chullaka
wise, far-seeing
Blessed
the
of
Story
discourse
the
"
Jivaka's
Mango-grove
whose
name
near
Eoadling
was
Younger.
Younger
house
in
had
discover
parents
Let
pieces.
there."
So,
us
to
go
privately together
did
not
if the
us
friends
he
But
us
let
The
the
;
Parables,
pp.
61-68,
of
the
Bhommapada
p.
181)
to
to
the
have
present
been
story
as
is
about
take
be
this
to
said
hy
of
him.
lived
far
gone
saying,
for
where
I
!
again
all
together
was
hard
place
home
go
known.
husband,
it will
us
is used
Jataka
introduction
spoken
her
it
place,
be
she
went
the
"
of
both
have
no
"
while,
"
Let
to-morrow."
go
the
when
us
dwell
they
some
not
days
us
in
tear
and
had,
place, they
to
Let
introductory story
would
and
were
let
they
with
;
relations.
to-day
go
^
confinement
and
dwell
And
child
with
gone
and
certain
consulted
she
child,
far
where
will
they
they
out
stay here.
country,
things
go
conceived.
she
and
with
am
in
settling
there,
to
where,
matter
few
the
taking
far-off
find
can't
wrongdoing,
some
intimacy
would
"We
"
wealthy
an
people
him,
to
this
out
And
said
of
contracted
that
the
Roadling
daughter
had
afraid
she
done,
The
say,
being
how
explained
born.
E-ajagaha, they
she
my
be
to
be
to
slave, and
what
ought
came
in
with
If
it
here
Now
the
Little
to
in
Rogers's
different
Commentator
Eoadling,
Birth
that
on
and
it
Buddhagosha'
Story.
would
book
Verse
25
(Fausboll,
aptly
lit very
I
^."CHULLAKA
Then
home
she
THE
TREASURER.
sillyfellow
thought, "This
are, after
all,true
friends.
her
out, she
not
But
goes
go
parents
not, it
or
set her
house
neighboursthat
he
own
returned
man
great.
so
Whether
he had gone
So, as soon
as
order, and tellingher nearest
going to
dares
go."
to
me
159
inquiryfrom
her
on
was
The
way.
could not
he
when
she
in
find
neighboursthat she
had gone home, he followed her quickly,
and came
up to
her halfwayon the road.
of
labour had
There the pains
justseized her. And he accosted her, saying,"Wife,
what
What
"
The
"
the
stop!
the
"
is this ?
"
on
on
shall
very
road.
we
do
now
thingwe
were
What's
the
"
to
she.
son,"replied
said he.
"
So
was
not
saying,
they both agreedto stop.
born on
the road, they called him
long after she conceived again,and
before
; and
that child
as
too
was
born
Roadling,and
And
as
the
child
E-oadling.JSTow
all took placeas
the road, they
on
the second
Little
And
relations ?
no
"
relations here,
have
You
dear !
no
Certainly,
my
rich gentleman,at Rajabut you have a grandfather,
a
gaha ; and there you have plentyof relations."
"
"
Then
Then
why
don't
we
the
go
there,mother
reason
"
of their not
said he.
going.
But
^."CULLAKA-SETTHI
60
when
said
it, she
spoke
her
to
Can
?
*'
will take
These
let
the
on
make
us
tinually
con-
and
us
the
eat
boys
quainted
ac-
face to
face, but
there."
you
are
grandfather's side."
them
meet
about
again
children
like
"
So
and
parents kill
our
Come,
TAKA.
again
*'
relatives
their
with
her
to
husband,
troublingme.
they see us
when
us
children
the
JA
took
two
the
you
with
the
their
grandfather's
in
children, and
children
due
course
following effect
to the
is
at
unheard-of
an
in
stand
and
children
the
dwell
and
go
so
sight.
our
to the
children
And
Roadling used
Buddha
preach ;
Great
the
from
the
of
mouth
grandfather,
"
to
with
If you
such
sum,
But
the
took
daughter
handing
her
over
go.
grandfather'shouse.
of
younger
the
but
two,
his
grandfather to hear
by constantlyhearing the Truth
go
Teacher
of
renunciation
towards
daughters
like.
their
in their
the
and
may
and
let them
much
the
two
sent,
up
and
such
And
here."
grew
was
take
they
messengers,
Roadling
Little
them
parents
children
the
Let
send
her
and
sons
among
wherever
they may
money
be without
thing
sinned
have
two
To
"
the
would
world.
he
said
it, I should
allow
turned
to
his
the
enter
Order."
''
What
"
man.
you
1
not
enter
are
Of
you
saying,my
all persons
in the
Order.
Become
the
Literally,"those
Arahats, whose
conviction.
subject to
natural
desires
child
world
a
"
answered
I would
monk
by
that
transmigration,"
have
not
given
way
old
the
rather
have
all means,
is,those
before
who
intense
if
are
gious
reli-
^."
62
lie
with
confusion
commit
neither
to
of
consequence
dull ;
became
learnt
the
able
been
not
reach
to
world
the
to
learnt
he
trying
was
of
he
could
In
as
initiated,
soon
he
as
learn
to
this
away.
him
to
those
whelmed
over-
passage.
line he
said
out
away,
so
though
now,
passed
of
aim
was
the
"
who
the
Hoadling, you
discipline. In four
learn a single stanza,
utmost
Go
had
brother
this
recite
he
whilst
and
brother
contempt, that
nor
conduct
months
fit for
not
his
by
forgot each
elder
his
Then
are
next
That
memory,
this
he
four
verse
JATAKA,
recitation.
learning a
was
one
CULLAKA-SETTHI
months
you
have
how
you
hope
can
have
up
the
And
he
given
!
monastery
"
But
Little
expelled him.
E-oadling,out of love for the
religionof the Buddhas, did not care for a layman's life.
time
the elder Roadling's duty to
Now
it was
at that
And
the
regulatethe distribution of food to the monks.
Jivaka
nobleman
and
going
his
to
and
from
seat, he
Great
there
with
the
Teacher
five
hundred,"
"
Will
the
take
their
morning
One
called
Little
makes
no
as
pline
to
so
me
now?
such
do
the
day
the
world.
the
five hundred
brethren
are
reply.
to-morrow
brethren
at
our
come
house
disciple,is dull,
faith ; but
overheard
he
this, and
the
monks,
leave
to
alms, and
next
the
Eoadling,
many
been
has
me
to
up
accept the
"
and
tion
invita-
excepting him."
accepting for
manner
rising
going
many
was
meal
in the
Roadling
Little
"How
Then,
and
Buddha,
the
to
"
and
Buddha
progress
for all
for
About
"
the
him,
"
and
asked
Boadling,
discourse.
the
flowers,
them
presented
grove
to
saluted
sweet-scented
many
Mango-
listened
Teacher,
his
brought
broken.
I
good
went
What's
must
deeds
away,
Elder
Surely
out.
me
thought,
become
as
the
a
Though
"
accepts in such
my
brother's
good of
layman,
laymen can."
saying he would
this
and
And
love
dis-
give
early
re-enter
^."CHULLAKA
Kow
tlie
early in
Teaclier,very
the
surveyed
TREASURER.
THE
world, became
tlie
of
aware
163
lie
when
morning,
And
matter.^
this
reverence.
Little
said
Teacher
! whither
Roadling
morning P
the
the
are
going
you
"How
him,
to
now,
this
at
in
time
"
"Lord!
brother
my
has
expelled me,
"Little
of
you,
layman's
And
life
he
of his
advantage
took
for
cloth, created
the
him
gave
rub
the
this
words,
"
''
impurity !
piece of
a
"
me
front
in
white
very
and
purpose,
him
seated
pelled
ex-
will
stay with
may
fession
pro-
your
What
me
"
brother
your
E-oadling,and
Little
apartment, and
own
You
you
that
me
going
am
world
the
to wander
away
so
face
your
the
to
East,
repeating to yourself
The
removal
The
of
of impurity !
removal
And
time
so
was
saying he went, when
cloth
called, to Jivaka's
and
up
down,
house, and
down
sat
the
on
seat
pared
pre-
for him.^
But
did
Little
the
so,
piece
of
soiled.
And
he
me,
The
world
could
2
the
of
just
the
seniority.
white
condition, and
all
and
component
death, and
This
"
and
now,
is become
things !
the
"
eyes
is
dailymeal
invited
refection
thought,
he
as
his mind's
benefit
monks
he
and
Buddha
before
When
opened
were
desired
exceeding
now
it has
was
soiled, and
became
was
he
as
of his mind
1
cloth
cloth
through
did
Roadling
"
being
was
there
went
set
up,
to be
as
and
soon
sat
served
as
in the
the time
themselves
house
was
down
of
some
announced
in
the
layman,
by
the
order
of
"
all
call
their
^."CULLAKA-SETTHI
164
the
tlie
Then
JATAKA.
of
eyes
mind
his
"
has
this cloth
that
thee, too,
stanzas
must
to the
This
to the
the
as
of the
Stainless
this
Word
of the
Stainless
is the
"
who
to the
stanzas
his
from
thought,
its former
this
Word
of the
Stainless
about
all
doctrine
incident
One
it to
all
understood
been
gifts of an
the Scriptures.
king, who, as he
robe.
this
body
has
the
the
pure
things !
his conversion.
the
transfer
robe
became
white
robe
soiled.
become
impermanency.
of
intellectual
the
the
round
component
of
stain.
condition, and
are
the
By
"
for delusion.
right word
told, he had
white
his pure
One
put away
were
are
we
going
once
stain
the
stain.
have
for anger.
right word
put away
to
Long
One
reallyis
have
'
stain
'
"
live up
Who
Word
is the
stain.
this
that
stain
for lust.
right word
anger,
the
monks
'Tis the
that
but
these
uttered
put away
"
who
It is not
the
vision
have
'
stain
*
"
live up
Who
indeed
the
Within
sin ;
and
care
lust,that reallyis
dust, but
monks
'Tis the
he
and
And
is the
"
who
It is not
This
'
stain
*
"
live up
Who
with
"
dust, but
monks
'Tis the
down
lust
stained.
and
This
was
of
remove
It is not
And
soiled
so
stains
the
are
thou
these
become
"
It
And
was
of
forehead
dirty,
has
lost
Changeable
so
on
trickled
he
this
realized
account
impurity brought
^."CHULLAKA
But
to
brought
The
"
return
to the
Teacher
Are
to
monks
Lord,
Nay, my
Great
Roadling.
there
Jivaka
find
sent
whether
out
nobleman,
in the
monastery,
there
are
presentation.
said,
"
Jivaka
there," said
monks
no
and
hand,
are,
then
his
with
vessel
the
"
"But
of
Buddha
no
165
Jivaka, the
story.
our
covered
there
TREASURER.
THE
saying,
man,
there
are
Do
"
monks
any
then, and
go,
you
the
at
not
or
monastery."
At
that
there
says
are
And
are."
Little
moment
thousand
filled
monks,
robes,
here
monks
no
he
Roadling thought,
the
Mango-
unlike
each
him
there
priests a
some
making
repeating the
with
grove
other
and
brother
My
show
will
the
repairing them,
some
"
"
some
"
Scriptures.
The
back, and
went
is alive
It
with
told
Jivaka,
monks
the
at
"
monastery,
Mango-
grove
monks."
reference
with
was
all these
seeing
man,
to
this
that
of
it is said
him,
that
"
the
Then
"
say,
pleasantMango-grove
fold.
till he
bidden
was
feast."
Teacher
told
Teacher
The
thousand
the
sends
to
messenger
for
him
who
again, and
go
Little
is called
Roadling."
So
the
he
came,
Eoadling
they
"
am
so.
am
called
Then
Little
But
from
Little
thousand
Roadling
monks
Little
am
"
returned, and
man
are
said
"
answer
The
and
went
Little
said,
Why,
"
"
Eoadling !
go and take by the hand
and the rest
E-oadling,'
the
will
first who
'
says
disappear."
^"CULLAKA-SETTHI
66
And
lie did
Elder
And
the
with
said,
Elder,
spiritof
all the
Then
the
the
to
of
at
short
Roadling's
And
he
lion
utters
did
benedictive
from
rose
bowl
And
so.
And
of
when
the
his
his
the
Blessed
the
discourse
and
seat
of
monks
One
returned
his
body
completed
and
arose,
meditation.
the
had
discoursed
apartment,
subject
assembly, entered
them,
to
He
standing
then
fragrant chamber,
pounding
pro-
dismissed
and
lay down
to rest.
In
the
placesin
Teacher's
with
hall
of
"
curtain
of
learn
as
not
mastery
with
the
intellectual
single meal,
Scriptures!
Buddhas
And
had
the
arisen
from
over
his
and
by
Ah
Truth,
those
Little
Little
he
powers
how
great
One,
knowing
is
he could
rivalled
by his unArahatship,
him
the
of
space
all the
understood
the
were
Roadling, and
Buddha,
gave
it
as
months
thereof, in
powers
of
power
the
"
Blessed
in the
hall, determined
couch, he
put
flowers,issued
Roadling
has
now
with
him
from
become
that
to
his
on
girded himself
lightning,gathered round
kamala
the
the
Brethren, his
"
in four
but
the
garment,
as
flowers !
because
stanza;
one
themselves
capacityof
dullard
that
kamala
diiFerent
began uttering
surrounding
the
from
collected
instruction,and
sweet
knew
expelledhim
monks
thus
praises,
elder brother
not
the
evening
the
lenge,
chal-
his
(monastery),accompanied by
the
young
addressed
over,
Little
the
Scriptures.
daily duties,
door
Teacher
Wihara
the
was
benediction."
into
mendicants.
their
Jivaka, take
the
compressed
meal
the
fearlesslyas
as
otliers
disappeared,and
messenger.^
the
*^
will pronounce
the
the
Teacher, when
Jivaka, and
he
And
so.
returned
JATAKA.
an
go
this
there
conversation
; and
rising
orange-coloured under
his
belt
as
it
were
with
his wide
red
his
and
flowing robe
fragrant chamber,
Elder, a
monk
of the
higher
of
the
proceeded
peculiar
tlie
to
of
midst
of
midst
peculiar
rises
the
soon
mendicants
looked
mildly
assembly
is most
of
sound
no
of
all
the
these
behoves
be
first
the
addressed
talk
"
worldly
it
through
The
Then
been
me
monks
the
hidden
it
the
him
through
now
Teacher
the
""
has
with
is
been
praises
thy
subject
"
became
asked
Blessed
great
great
the
Buddha
One
made
by change
of
in
birth.
!
in
for
to
will
he
which
is
of
talk
telling !
When
Little
religion
It
the
"
place
talk.
their
Mendicants
become
me
of
voice
what
and
by
first.
angelic
subject
one
myself
and
are
we
If
not
speak
interrupted?
this
stirs,
blinded
and
to
the
The
speaking,
sweet
the
thought,
heard
be
can
is
What
of
foot
nor
majesty
sitting in
said,
he
hand
venture
And
not
are
thing
told
the
and
him,
conversation,
"
that
we
illumines
silent.
you
Lord
it
when
and
were
without
would
brethren
seated
among
they
speak
to
the
have
you
by
the
begin
not
long
"
and
sneezing
or
Buddha
to
me
the
rays
assembly
round
kindly
awed
"
in
sun
young
in, the
seemly
life
my
men
of
glory
himself
horizon,
talking
and
coughing
sit here
to
were
the
came
their
stopped
Teacher
This
Buddha
the
as
in
Buddha
six-coloured
those
the
on
ascending
the
seated
depths
ocean
As
mountains
for
of
tread
And
pride.
he
like
of motion
grace
majestic
ready
emitting
Buddhas,
the
over
made
throne
the
to
his
splendid hall,
the
the
of
time
the
the
like
throne
magnificent
the
'*
in
167
surpassing
tliat
with
Buddhas,
elephant
mighty
the
tlie hall
to
TREASURER.
THE
^."CHULLAKA
"
he
Roadling
;
any
And
heard
has
now
formerly
how
this
riches.'^
to
explain
manifest
that
which
was.
had
^.
68
in the
and
family;
treasurer, and
to attend
going
was
lying
the
on
is
This
for the
With
said, *'A
he
took
and
the mouse,
cat, and
got
gave
them
They
flower
went
the
That
been
price
taking
the
day
picked.
in
this
certain
it.
water
the
by
water
the
of flowers ; and
bought
to
went
garland-makers
In
without
took
and
potful of water,
thinking,
flowers, he
the
of
fallen
returning from
bunch
flowering shrubs
away,
had
blossoms
each
him
gave
; and
garden.
they
as
trade
then
thing
molasses, with
of
bits
with
day,
molasses
more
the
eyes
farthing for
forest,he
next
start
it away
gave
seeing garland-makers
the
of
with
said, and
ladle-full.^
mouse
state
up,
such
say
And
the
he
as
dead
fellow
official
the
wouldn't
of the
use
the
day
good birth,
pot.
in
saw
young
of
man
what
who
man
good reason,"
shop
One
considering
young
poverty, heard
into
king
wise
was
wife."
certain
he
omens.
post of
the
And
support
Now
and
time, he
in his head
and
the
upon
road;
the
at
stars
all
treasurer's
received
he
ChuUaka.^
understood
in
born
was
up
grew
called
was
skilful, and
and
"
he
when
reigning in Benares,
was
of
land
Brahmadatta
when
Long ago/
JATAKA.
CULLAKA-SETTHI
"
from
which
way
in
gave
half
the
him,
the
little time
he
Some
time
dry
sticks
the
wind
of
way
1
the
With
and
this
'
'
Ulugka,'
Choollacker
poor.
leaves
and
The
of them.
story compare
half
and
king's garden,
getting rid
Pronounce
branches
in the
Indian
after, on
cocoa-nut
Katha
with
the
Sarit
shell,the
the
on
common
Book
the first
form
down
gardener
young
Sagara,
accent
blown
were
went
man
VI.
saw
29
vv.
and
of
by
no
and
foil.
syllable.
of cup
or
ladle
among
^.-^CULLAKA-SETTHI
lyo
througliall
thousand
that
pennies
will
be
carriage that
attendants
and
his
taking
merchants
seat
from
came
had
orders
for
outside
not
for
the
far
oflP,
when
that
men
should
he
eight
great show
deposit
his
to
He
port.
pitched
tent
sea
port with
seal-ringas
gave
the
to
by
informed
be
of
tripleceremony.^
On
that
hearing
merchants
told,
were
of
merchant
depositfor
On
ship
from
came
They
and
such
Each
deep.
of
thousand
and
him
had
as
the
for
thus
to
great
already paid
merchants
him
agreed
then
in
footmen
his
the
upon
"
him
gave
then
ship, and
to
themselves
made
they
and
been
shareholders
become
to
another
goods :
has
place
hundred
goods.
the
have
went
arrival,
their
thousand
the
buy
to
can't
You
three
arrived, about
Benares
"
such
had
them."
announced
share
he
trader
hire, with
the
to
his
the
come
for
driving
Then
ship's cargo.
it with
for
grass
was
respectability,
gave
friend
had
large vessel
"This
thinking,
and
man's
young
his
afterwards
days
told him
of
the
city,bought
pence.
few
the
JATAKA.
of
the
taking
with
owners
cargo.
So
him
two
"
announced
attendant
But
can
course
he
scarcelybe intended
paying for
to
thousand
should
the cargo.
have
to
Benares,
And
from
which
knock,"
another
to
The
master.
access
as
ceremony.
That
is,twice
of
them
to tbeir
great consequence,
much
threefold
to
returned
thousand.^
with
attendant
third
pupil
hundred
Literally,
outside
the
Chullaka's
him
was
so
The
omission
the
be
that
mean
to
be
attended
hundred
priceof the
led him
slipof
the
the
third, and
appeared to
of the
his acuteness
must
to
and
difficult,
piecesfrom each
paid out of this sum
suggest that
take
attendant, he
latter thus
feeling of
to go
man
with
of
so
merchants.
It
cargo.
out
off with-
story-teller's.
^"CHULLAKA
gratitude, lie
ChuUaka
"
"It
the whole
And
within
get into
family
the
when
was
the
Buddha,
thus
great in
became
he
double
his
lad
he
gave
him
made
him
But
tale,
as
this
him
his
heir
to
died, he
treasurer
treasurer.
have
mouse.
such
the
told
and
heard
So
when
finished
had
the
the
Bodisat
and
his discourse
followingverse
nurse
that
tiny flame,
far-seeingman.
the
smallest
raise himself
Blessed
to
capital.
!
wealth
made
One
plain
what
he
had
thus
given
story, he
made
the
by concluding,
Little
was
was
END
dead
let
to
had
Jataka
pupil
he
that
me
he
great in riches."
When
the
him,
his deeds.
might
said
marriage, and
city
with
the
Mendicants
become
to
get all
to
man,
treasurer
do
Buddha
able
Can
was
the
high
And
of
one
E'en
"
in
uttered
The
said,
said
according to
As
It
months,"
never
estates.
post
passed away
as
you
else's hands."
one
daughter
received
he,
what
to
the
It will
"
any
grown-up
It
four
ChuUaka
thought,
good
went
asked
treasurer
my
story,beginning with
when
all the
doing,
by adhering
acquired it
the
and
"
was
171
thousand
Then
been
you
TREASURER.
hundred
treasurer.
have
this wealth
he
took
the
"What
THE
OF
"
Eoadling,
myself."
THE
STORY
OF
this
lesson, and
connexion,
He
but
CHULLAKA
who
was
ChuUaka
THE
and
then
the
told
summed
the
up
ChuUaka's
high
TREASURER.
surer
trea-
No.
5.
TANDIJLA-NALI
JATAKA.
The
TThat
"
is the
told
Teacher
called
At
that
held
the
a
the
office
food-
tickets
better
when
day
Dabba
know
tickets
the
When
him
give
by birth,
he
sometimes
crying
of
kind.
he
"
out,
One
threw
the
should
Why
how
us
issued
received
inferior
kind,
other
any
Mallian
give
to
out
of
he
rice
in
Feer
they
then,
gave
do
the
Journal
tickets
did
he
out
which
the
Well,
"
distribute
to
them
and
disorder,
you
"
began
giving
when
Leon
to-day
into
saying,
tickets,
day
better
office
the
threw
know
not
Asiatique,
which
in
nor
worse,
vol.
1876,
the
to
which
viii.
ii.
pt.
510-525.
pp.
2
of
Compare
the
monk
When
an
inferior
confusion,
than
TJdayin
sometimes
into
tickets
but
the
meant
about
Order.^
morning,
the
thus
that
Order
^This
"
"
the
From
Dabba,
received
basket
out
the
better
he
the
etc.
Jetavana,
at
the
in
rice, and
hall
distribution-
steward
in
he
of rice^^
7neasure
named
Elder
of
of
kind
Riee.^
Simpleton.
the
time
of
sojourning
the
TJdayin
of
value
while
Measure
that
seeing
a
other
steward
customs
offered
belonging
giving
the
it
monastery,
to
exchange
of
senior
monk
who
with
their
daily
{e.ff.above,
are
distribution.
Absence
was
provided
were
stewardship
the
4.
steward,
provide
the
tickets
regulating
ignorance.
to
to
them
for
or
hrethren
all the
layman
food
qualifications
from
TJddesika,
Bhatt'
The
fear.
p.
162)
distributed
was
at
the
said
to
2.
6.
Good
sense
to
storehouse.
be:
1.
of
temper.
had
food.
sometimes
the
duty
times
Some-
grain,
monks
The
by
or
the
necessary
Knowledge
justice.
the
3.
of
Freedom
the
b."THE
storehouse
the
better
When
fixing
what
storehouse
the
monks
scratch
the
the
OF
turns, too, he
monk's
taken
wall
or
RICE.
and
kept
was
each
had
on
MEASURE
in
did
the
floor,to show
and
such
kind
of rice
had
for such
and
such
kind
of rice
thus
were
fewer,
more,
had
So
mark
he
gave
monks
the
mark
was
out
said to
high, or
such
But
but
would
when
make
that
the
come
thus
far, and
far.
But
low
the
in hall.
monks
down
turn
next
When
; when
they
too
high up ; but ignoring the
the tickets according to the signs
too
was
him,
storehouse, the
Brother
And
low."
too
"
inferior
"
mark
such
it be
is the
why
so,
I will
you
house."^
store-
trust
"
rather
in
rice
repelledthem, saying, If
different ?
Why should I trust
he
mark
the
fewer
or
worse.
made.
is too
in
more
the
the
right turns,
he
either
were
come
places,he
on
the
distinguishto
not
their
for such
day there
they were
which
had
turn
175
the
"
"
Teacher
The
What
is the
The
is
"There
Elder,
noise
Elder
in
about
told
Ananda
of
asked
it, and
heard
the
hall.
"
Successor
the
the
of
the
how
Prophets
it
was.
Then
he
said,
"
Not
his
stupiditybring
the
same."
word
not
am
of
Possiblywe
monk
whose
inferior
sure
doubtful
kind
should
that
loss
understood
I have
derivation, which
translate
dates
seniority
to the
now
monk
"
from
whose
The
such
has
turn
and
rightlythe meaning
only
been
found
rice has
dates
seniority
of vassaffffa,"a.
this passage.
in
and
year,
such
from
the
and
come
turn
such
to
the
for
the
year."
6."
74
The
Elder
asked
Then
matter.
He
and
At
both
that
so,
he
to the
given
Now
the
thought,
long
be
not
to
"
And
used
king
keeping
post
his
his
in
that
kind;
the
kind
and
price for
proper
wealth
having
the
in his
in
in
goods
avarice
this way,
house
my
he
it will
will
come
valuer."
and
looking
into
out
the
determined
he
And
estimates
window,
a
asked
make
to
if he
could
; and
would
the
his
valuer
undertake
king, with
safer, established
treasure
the
the
and
office.
object of
that
fool
value
the
in
the
of valuer.
the
Thenceforward
and
rence
occur-
his Yaluer.
was
things of
that
appoint another
saw
said he
man
of
covetous.
all the
an
Benares,
Bodisat
our
the
valuer
before
palaceyard, he
in
king
things
was
this
Him
manifest
thereof.
owners
If
that
explain
to
made
was
have
to
opening
yard.
One
horses, elephants,or
I will
end.
an
TAKA.
of birth.
time
jewelry, gold, or
done
One
Brahma-datta
ago,
valued
Blessed
Blessed
by change
of Kasi.
land
JA
the
the
hidden
Long
TANDULA-NALI
dullard
elephants,paying
deciding just
to the
ISTow
horses
fellow, and
hundred
the
had
horses
chose
as
office,
at that
from
he
as
time
no
he
at
horses
a
mere
regard
:
and
to
their
to
since
decided, so
horse-dealer
northern
the
used
measure
he
the
And
of
value, but
had
been
pointed
ap-
price was.
brought
prairies.The
valued.
real
horses
king
five
sent
he valued
rice,and
hundred
for that
the
five
straightway
b."THE
ordered
and
tlie horse-dealer
the
horses
horse-dealer
had
what
thus
what
of
can,
there
we
want
horse-dealer
the
king
royal
of
'
him
ours
are
you
value
If
he
and
presence,
do.
from
you
?
him
ask
know
to
Can
the
and
horses
the
told
should
"
rice,
Then
and
he
he,
is worth.
And
value
can
taking him
And
it for
he
says
will be
the
us
bribe, and
him,
and
the
to
go
him
said,
went
the
All
"
hint
right!
you."
went
other
many
advice,
gave
of rice for
with
Bodisat
the
took
Bodisat's
and
him,
measure
then, let
"Well,
and
bribed
he
your
the
accepted
valuer, and
the
suggested.
I
rice,but
into
stable.
what
many
of
measure
valuer,
him
place by
75
too."
The
to
former
so
your
him
with
go
the
that
of rice
measure
the
fellow," said
now
measure
in
asked
to that
know
standing in
us,
and
RICE.
given
lodged
the
to
bribe
We
'
worth
went
OF
to be
be
to
happened,
Gfive
"
MEASURE
the
king's presence.
ministers
there
went
also.
horse-dealer
The
"I
acknowledge,
of the
value
be ?
rice may
The
"
king,
How
"
"
"
and
the
valuer
not
knowing
valuer, what
of
The
horses
but
king, and
of
measure
the value
what
are
what
will
rice
the
of the
had
said,
is the
king
be
of
measure
happened, asked,
five hundred
rice, 0 king !
of
measure
that
the
"
measure
king,
hundred
only
worth
now,
before
down
five
ask
pleasedto
bowed
"
worth
horses
is that
are
measure
worth
of
rice
"
of rice is worth
measure
without
the
''
said he.
If five hundred
rice, what
horses
all
Benares, both
within
the
For
goes
rice
just
the
whole
of
circumference
of
the
rice
at
in
leagues
so-great city
a
and
of
measure
valuer
Truly
he
him
to
is
just
the
Then
Bodisat
is
All
Benares
And
what
suburbs,
at
have
to
of
king
broad
his
but
this
great
just
wisdom
long
so
"
earth, and
account,
the
stayed
our
hands, laughing,
price ;
by
depth
king
appointed
the
time
of
this
uttered
Thus
of
in
the
office ?
they laughed
five
Bodisat
to
Bodisat
horses
rice
the
worth
!^
and
ashamed,
the
worth
hundred
of
measure
was
its environs
and
are
stanza
of rice
measure
same
the
course
Leon
its
that
scorn.
That
his
the
suited
the
beyond
worth,
is
he
can
What
in
think
to
alike
were
rice
How
Then
and
used
royal city
famous
and
hundred
estimated
their
clapped
ministers
We
"
saying,
king's realm,
the
the
twelve
three
all
with
together
time
was
fellow
foolish
the
that
was
of
measure
Benares
suburbs
its
then, when
that
at
at
the
this
Hearing
in
Benares,
rice
of
measure
of
of
horses
and
Now
Benares.
Yet
extent.
king
bribe, valued
rampart
land
the
and
leagues,
the
please
to
tlie
first valued
lie
dealer's
the
taken
had
JATAKA.
tliat
story
of
measure
he
TANDULA-NALI
b."
1-76
drove
office
passed
out
of
away
that
Yaluer.
fool,
And
according
to
deeds.
These
Feer,
lines
are
in the
not
Journal
in
the
printed
Asiatique
for
text.
1876,
But
p.
see
620.
the
Corrigenda
and
6.
No.
DEYA-DHAMMA
JATAKA.
On
Those
"
told
who
while
fear
at
Trne
Divinity.^
sin/*
to
etc"
This
"
Jetavana,
concerning
proprietor
who
Blessed
the
monk
One
of
much
property.
For
monk,
when
he
and
the
he
the
to
call
allowed
the
to
and
One
and
them
spread
from
the
his
in
cell, and
him,
"
But,
"
It
was
after
this
monk.
brother,
on
he
the
had
said
this
occasion
told
the
Birth
he
liked
out
his
robes
for
and
other
this
robe,
on
that
work
things
to
garment
his
and
rooms
coverlets,
of
number
ceived
re-
cooked,
all
and
monastery.
was
brethren
lodging,
to
came
things,
asked
"
he.
robe,
related
was
day,
use,
ordained
he
the
dry,
so
upper
by
own
and
in
and
the
Story,
Introductory
that
the
and
this
under
this
of
Story
Buddha,
commentator
the
these
robes
his
And
hermitage
with
one
seeking
the
seeing
are
taken
were
brother,"
Mine,
"
and
Whose
of
for
furnished
had
cell to
the
what
wear
rest
had
who
country,
he
to
the
he
when
day,
have
well
was
one
from
detached
were
he
rice,
became
wife.
had
after
even
and
fraternity
night
at
wear
in
And
it.
ate
slaves
his
and
ghee
his
he
erected
And
Order.
of
ordained,
with
Savatthi
at
death
storehouse
filled
store
dwelt
the
be
to
and
into
used
and
going
was
kitchen
after
told,
are
we
and
of
landed
Jataka,
according
the
141st
translated
of
the
to
the
verse
helow
luxurious
Q.-ON
and
garment,
this
all yours
they
"
Yes
"
Brother,
robes
under
the
And
the
you
have
entered
coverlet
this
let
saying, "Come,
took
the
are
"
went
this brother
has
here
much
of
of
the
yourself thus
the
to
sets
Order
him
bring
us
them, he said,
saw
bring
you
and
him,
three
only
furnished
have
! this mendicant
Lord
"
allowed
you
Teacher
that
has
Buddha
Sage," they
When
and
garment,
self-denying Buddha,
the
179
yet, though
grandly/*
DIVINITY.
"
; mine
TRUE
"
before
Teacher.
How
is
it,mendicants,
will?"
againsthis
property and
large
wardrobe."
this
"Is
true
have
you
so
many
things?"
"
It is true, 0
"
How
!"
One
it,brother, that
is
Have
Blessed
not
have
become
thus
rious
luxu-
being
content
with
little,
you
inculcated
said,
"
Teacher,
for
throwing
Order
off
lost to all
And
his
when
sense
bowing
But
was.
had
to
the
Then
been
propriety, and
the
Teacher
the
hidden
asked
Teacher
stood
the
made
by change
of
the
in
out
"
and
people
can
of
life
having
now,
temptation,
sense
conscientious
shame,
when
you
entered
stand
you
of all the
the
there
brethren,
"
Teacher's
of
monks
formerly
in the presence
the
way
midst
support
Buddhas,
of shame
heard
him
then,
of the
sense
he
How
robes
your
had
years
in the
this
called
his loins !
round
giving
twelve
honourable
and
cloth
watersprite.
so
robe, he stood
said, he
in
about
go
lived
were
only
the
will
off his
with
Then
and
Then
"
"
saying, he
robed
himself
recovered
again,
and
respectfullyaside.
Teacher
to
manifest
of birth.
explain
the
how
matter
that
which
Q."DEVA-DHAMMA
i8o
Long
Bralima-datta
ago
re-existence
the
which
on
fro, and
born, whom
When
another
could
and
to
dignity of
dear
forth
the
to
gave
he
could
him
run
was
son
get about
died.
The
chief
queen.
and
king,
and
son,
they
another
the
on
Prince.
fro, and
of the Bodisat
and
near
Moon
and
the
assumed
time
when
by himself,
the
run
to the
lady
brought
called
that
him,
And
in
Benares,
queen
for
name
Mahigsasa.
they
he
get about
the mother
very
chose
they
of
of his chief
womb
of Prince
name
and
to
in the
in
king
was
tlie Bodisat
And
country of Kasi.
day
JAIAKA.
they
self,
him-
king appointed
She
in
due
his
called
by
became
she
course
Sun
the
name
Prince.
When
love
the
! I
promise
But
give
to
the queen
time
some
son
was
The
said
he
son,
for
you,
can't
the
thought
to
said,
"
in
his
joy,
"
My
boy, whatever
you
boys
kingdom
for
But
will be
king,
son
two
the
me
And
Your
"
boon.
used
when
her
majesty,
Now
give
"
sons
flames
gloriousas
are
kingdom
besought
*'
him
the
This
lads
to
very
plottingsome
him
of
alone ! "
child
your
again
will
woman
! '*
And
the
when
And
boon.
granted
the
to
it.
want
be
to
reserve,
her.
himself,
My
said
My
againstthe
evil
some
"
she
when
But
should
for my
in
promise
born, granted
give
he refused
And
she
was
kingdom
the
she
up,
king said,
fire !
him.
when
son
my
the
me
kept
grown
when
She
his
saw
!"
ask
at
king
Sun
his
now
have
he
of
name
evil
again,
he
surely be plotting
sent
for
Prince
was
mother
intention
no
and
them, and
born,
demands
of
womankind
against you.
giving
is
Do
the
it to
cruelty!
you
get
6."
into
away
and
who
tlie
And
thought
brothers
They
And
went
down
at
Prince
in the
water
Now
and
that
pond
Yessavana
by
heads,
fore-
Prince
Sun
the
how
too, will
you
to
go
of the
lotus
been
my
accordingly.
region
mountain
said
tree, and
path,
Sun
the
to
yonder pond
us,
sat
and
too,
some
plants."
delivered
of the
(theKing
with
of
had
stood, he
away
go
the
the
himself,
matter
entered
they
palace, after
drinking yourself,bring
leaves
So,
their
on
the
them
foot
bathing
''
courtyard,caught sight of
the
Prince, dear ! do
Sun
of
departed with
till
the
them
out
learnt
There
Himalaya.
after
in
he
he
on
back
come
by right !
yours
lie kissed
himself, "I,
"
dead,
am
father, the
their
when
to
is
that
down
going
of
l8i
forth.
playing there
them.
"
city
them
were
leave
was
DIVINITY.
wlien
lamenting,
sent
they
taking
of
in
and
and
As
TRUE
reign
weeping
ON
to
over
sprite
water-
had
Fairies),who
said
to
him:
"
Thou
down
true
art
into
the
water,
divinity. But
only
save
such
over
as
prey
those
go
not
all those
who
know
what
who
thou
down
go
is
hast
no
to
ask
power,"
So
from
all those
who
he
]^ow
signs of
into
to eat
Prince
it without
him, and
"
used
Sun
Do
forth, the
went
any
up
know
what
him
the
spriteused
what
water,
if
the
were
they
did
not
alive.
the
to
hesitation.
of
water-
beings,and
divine
them
demanded
you
into
down
went
characteristic
know,
time
that
pond,
Then
and
stepped
the
demon
is of divine
nature
"
down
seized
Q."DEVA-DHAMMA
82
Oh,
"
the
was
and
don't
in his
cave.
But
the
coming,
'^
Do
him
know
Yes, I do.
"
You
Some
too
and
his bow
in his hand.
when
the
don't
drink, and
pick
plants, and
?
ease
your
And
the
eat
as
demon,
flowers, and
the
Bodisat
and
and
not
was
form
the
your
of
so
stalks
go
on
journey.
; and
of
the
your
have
seized my
*'
him, he
saw
knew
said,
It is you
The
who
he
"
Bodisat
lake there
edible
the
water-
the
the
by
water.
have
lotus
way
at
that
he
"
soon
as
into
down
the
girded on,
tired with
seem
himself,
into
to himself
Bodisat
! you
get
you
bath, and
was
friend
Hallo, my
took
the
himself,
of the footsteps
marks
down
that
to
He
his sword
saw
said to the
thought
be haunted
must
the water, he
and
woodman,
demon
into
down
pond
; and
place.
same
gone
is called divine."
the
saw
fast,with
stood
"
happened."
had
boys
the
sprite;
But
have
place,and
the
in
demon
divine," said he
Bodisat
that
he
is
what
delayed,the
both
long
so
was
too, the
nature
in the
must
he
fast
is of divine
know
to the
he knew
before
put him
accident
where
Why
Moon, Gods,"
Him,
far-spreadingsky
don't
therefore,went
^'
the
that
Prince.
what
found
he
as
The
then
When
and
Moon
asked
you
going
Sun,
is of divine
off down
the
sent
"
Then
what
Bodisat, when
and
he took
*'
know
carrying him
seized
call the
They
reply.
You
"
yes
JATAKA.
is
more
brothers
advanced
in his
!"
theology.
t.-^ON
83
for,then?"
"What
"
DIVINITY.
TRUE
I have
been
who
all those
granted
into this
down
go
pond."
All!"
"What?
"
Well
divine.
"
all
But
"Yes,
The
rest
have
you
If it be
"
Speak
attributes
Then
then
on
which
the
And
the
him
with
food, and
couch
Bodisat
at
the
uttered
verse
you
"
one
in heart
Bring
the
the
he
provided
and
him
decked
spread
said, "Give
ear
is."
nature
the
made
then
he
And
should
water-
sprite
deed
"
world.
called divine.
heard
Bodisat
brothers.
the younger
and
in the
be
said to the
your
fear to sin,
word
Teacher, in you
me
journey."
there, and
divine
who
beings
nature
of
my
"
are
0, Wise
with
arbour.
feet, and
good, kindly in
when
up
his
regarding
perfumes, and
himself
seated
The
touched, and
"
beautiful
pure
Whose
And
in
you
water, and
with
him
teach
Bodisat,
him
brought
The
These
the
listen what
and
attentively,
the
have
who
to know
get
unclean
all
am
anointed
sprite sit
divine."
are
I would
"
sprite bathed
water-
who
I shall
said,
I
but
the
water-
"
divine."
are
flowers,and
And
beings ?
of divine
need
any
; and
Bodisat
for him
out
then
are
prey."
my
matter;
with
are
beings
what
know
who
certainly."
"
this
those
save
was
"
place my
Which
of the two."
trust.
I will
shall I
bring ?
give
"
Q."DEVA-DHAMMA
i84
"But,
divine
"
Teacher;
What
do
"That
the
"
of
I both
it.
to this forest
from
tellingme
the
not
"
bring!
to
honour
that
has
him
eaten
it.
Therefore
you
to
bring
divinityis,and
that
father, and
sent
us
his
to
The
Were
with
in the
wilderness,'no
us.
avoid
I, to
came
we
begged
being
willing
un-
danger.
along
I walk
mother
father
our
away
from
it is that
that
boy's account
for him
was
safe
way
what
that
on
our
be
might
we
all the
"
It is
grant that,
to
ogre
and
pay
Demon,
for it
kingdom
came
with, it ?
the,
"
two, you
know,
according to
that
the
all about
seniority."
to
the
well
so
in accordance
act
younger
due
not
mean
you
know
wlio
you
nature, do you
JATAKA.
lad
to
himself
beKeve
would
one
*An
say,
all blame,
have
told
Teacher.
Thou
not
him,^^
Yerily thou
only knowest
hast
what
spoken well,
hast acted
divinityis,but
as
divinity
would."
And
when
he
had
thus
magnified
them
Then
said
of evil
that
you
of other
thine
Bodisat
the
deeds
been
beings.
by
born
And
him,
to
committed
have
evil
as
now
With
ogre
these
do
good !
words
he
the
with
and
brothers
his
an
Friend, it
in
ogre,
some
thine
ever
by
on
reason
former
living on
still go
you
is
birth,
the
sinning.
flesh
This
escaping from
henceforth,
birth
re-
therefore, put
"
succeeded
being converted,
there under
"
you
From
states.
evil,and
away
both
Bodisat
to him.
the
back
forth
the
the
protection. And
in
Bodisat
one
And
convertinghim.
continued
day
he
saw
to
by
live
the
9.^
No.
MAKHA-DEYA
JATAKA.^
Tlie
These
"
Jetavana,
at
latter
has
Now
the
reference
related
that
time
his
place,
the
subject
On
and
above
which
other
no
said
the
ing
magnify-
were
Mighty
talking
Lord
subject,
sat
brethren,
are
but
The
Katha.^
on
What
'^
sit here
you
in
down
sat
saying,
as
Wisdom.
by
and
assembly,
the
you
Mdana
One
the
when
Renunciation.
they
as
told
is
?
"
tion,"
Renuncia-
your
they.
"Mendicants,
Prophets
in
the
entered
Teacher
Great
priests
addressed
on
the
of
Teacher
the
"
to
the
Deva.
This
etc.
Renunciation
the
"
in
been
at
Then
hairs,^^
grey
Makha
of
Story
not
then
the
renounce
only
world;
did
Successor
the
also
formerly
of
he
did
the
the
same."
The
the
monks
Blessed
change
of
Long
a
king
1
asked
For
Sagvara
One
in
named
Nos.
Corap.
See
manifest
the
above,
Mithila,
Makha
Jataka,
made
explain
to
an
that
how
Then
was.
hidden
occurrence
by
birth.
ago,
him
and
8,
Book
the
Deva,
see
land
of
righteous
respectively
Bhaddasala
Yideha,
there
and
man,
Jataka,
Book
xi.
Makha-deva
pp.
in
81-83.
Sutta,
No.
83
in
the
Majjhima
Mkaya.
was
ruHng
xii.,
and
^."
in
THE
OF
STORY
MAKHA
righteousness.^Eighty-four
prince,as
he
many
when
good barber,
one
whenever
thousand
in
shared
sovereign.
was
long time,
let
he
many
As
DEVA.
the
he
you
find
he
years
said
lived
had
he
his
to
as
long,
barber, "My
hairs
grey
was
and
government,
such
day
187
on
head,
my
know."
me
And
after
barber
hair ; and
hair
found
day
one
he
to be
seen
on
it out,
"Pull
king
of
passed
one
is
it,saying, There
"
head, 0 king !
your
grey
a
grey
"
put it in
the
away,
jet-blacklocks
the
among
told the
had
time
long, long
!"
hand
my
said he.
So he tore
the
it out
with
the
king.
of
hand
thousand
of
years
golden pincers,and
There
lifetime
the
to
hair
he
nigh
come
house
Deva
though
have
not
been
As
of the
able
thus
to
He
get
have
come
rid of the
and
down
of
0
upon
meditated
burned
from
on
the
inside
Makha
you
yet
passions
his
body,
and
unbearable.
"This
very
day
leave
must
life !
religious
appearance
him, drops of
within
became
in the
had
frailties and
and
is mentioned
Death
you,
him
grey
foolish
oppressed
myself to
the
himself
"
still
! "^
hearts
meditated
found
king
upon
King
it in
eighty-four
the
looked
thought,
grey
thought,
devote
he
deprave men's
he
if he
as
hairs
grey
perspirationrolled
robes
or
And
fire.^
on
which
him,
unto
allotted to
if the
as
deeply agitated,
was
then
were
he
placed
the
his
And
world
very
he
and
"
Maliavar)sa,
p. 8, in
Kst of the
legendarykings
of old.
2
At
Ime
is meant
p. 81,
above, the
kilese.
The
use
to refer to the
same
idea is
put
into the
of the determinative
mouth
pronoun
known
particular
imperfections
of Gotama
impliesthat
as
kilesa.
himself.
the
king
They are
acquisitiveness,
ill-temper,dullness of perception,
vanity,wrong views, doubt,
of respectfor public opinion.
and want
sloth,arrogance, want of self-respect,
9."MAICHA-DEVA
l88
Then
lie gave
to tlie barber
amounted
revenue
to
done
on
all
with
the
assume
you
for
of those
His
him
who
giving
said,
the
up
Then
the
uttered
this
These
verse
Laying
spent
hairs
I should
he
And
and
myself
laid
to
came
of
your
hand,
he
when
died he
his
his
that
in the
in
living
had
constant
was
sovranty
the
spoken, he
practisingperfect
bom
allotted
family.^ And
holy thought
he
in
life !
of my
and
in
beings, and
reunited
his scattered
to
hermit;
years
head
to me,
down
in Mithila
whole
Makha
his
my
evening
exhausted, he became
The
in
upon
Deva, of which
after
;
thousand
all
come
the
upon
became
goodwill towards
the
istics
character-
king
hair
grey
have
devote
of Makha
heaven
called
the
reason,
appearing
spoken,
eighty-four
Brahma
that
hands
and
meditation.
world.
embrace
intention,
this
the
messengers
thus
Mango-grove
seek
will
"
stern
'Tis time
day,
in
man.
"
king, taking
angel
Having
formed
is the
What
world
grey
Are
very
"
he
garden
myself
old
in heart."
subdued
ministers, when
and
the
hairs
the
will
sent
grey
now
he
an
to abandon
sovereignty.
are
son
become
me
in
And
My
hopes ;
I will train
Mango-park,
"
am
human
religiouslife,and, dwelling
Deva^s
him,
to
It is time
villagewhose
thousand.
head.
my
heavenly things.
Do
said
of
grant
hundred
and
son,
appeared
have
JATAKA,
king
devotion
to
in
the
again
time
called
there
was
Mmi,
and
after that
he became
Nimi
Book
Jataka,
xii.
2."
hermit
in
goodwill
that
STORY
OF
MAKHA
DEVA,
all
and
beings,
189
and
practised
again
returned
Mango-grove,
same
towards
Brahma
perfect
to
the
heaven.
The
that
Teacher,
then
not
Buddhas
One
the
follows
prince
the
the
had
thus
told
The
and
barber
Eahula,
was
of
but
the
Deva
OF
THE
STORY
OF
MAKHA
Path
he
story,
the
to
when
lished
estab-
Jataka
as
Ananda,
was
the
myself."
END
the
DEVA.
the
Four
And
up
time
Makha
of
the
Third.
double
summed
that
of
Stage
the
some
subject
Successor
the
proclaimed
First
Second,
the
on
too,
world,
the
connexion,
"
discoursed
formerly
entered
some
Blessed
but
abandoned
Some
Mrvana,
thus
having
only,
had
Truths.
the
THE
king
the
was
10.
No.
JATAKA.
SUKHAYIHAEI
The
"Se
told
whom
while
that
others
minded.
and
Arahats,
Ananda
Past
and
six
will
be
full
for
himself
of
he
this
change,
to
which
One,
and
in
the
add
the
he
Translator's
CuUa
story
Vagga,
has
been
when,
angel,
an
and
very
Koad
the
and
to
of
the
Devadatta
The
of
story
Anupiya,
at
called
and
mind
to
king,
caring
self
him-
surrounding
lolled
had
in
his
he
And
realizing
of
exclamation
from
wandering,
was
places.
upper
free
how
now
waste
an
joy,
"
Oh,
"
Buddhism,'
VII.
of
as
and
Arahat,
became
Upali
Bhaddiya
as
Happiness
Of
Jataka.
uttered
when
vows
IJpali.^
events
couch
forests
Happy-
Knowledge
the
he
when,
there,
the
protection,
royal
was,
and
had
guardian
his
here
Happiness
he
and
Future,
to
up
the
the
Meditation.
Deep
venerable
anxiety
on
anxiety
the
town
with
Stage
Khandahala
the
every
chamber
to
of
the
like
with
See
in
day
one
how
attained
noblemen,
related
took
Bhagu
First
and
power
young
Now
and
the
Present
the
Bhaddiya
of
the
near
together
so
Kimbila
entered
the
acquired
the
did
Anuruddha
Nirvana,
named
Teaclier
the
"
Happy-minded
noblemen
young
these, Bhaddiya
the
TMs
etc.
Mango-grove,
Elder
the
Bhaddiya
six
not^^
guard
Anupiya
about
name,
the
the
at
Life
Happy
i. 1-4.
prohahly
p.
65, and
The
arisen
name
in
the
there
authorities
Bhaddiya
explanation
means
of
the
the
name.
quoted,
Happy
Id."
This
told
tlie monks
diya is prophesying
The
is
Blessed
One
full
Bhaddiya
THE
HAPPY
LIFE.
Blessed
the
saying,
One,
! not
replied, Mendicants
of joy; he was
so
Bhad-
"
!"
Arahatship
about
igi
"
in
also
only
now
former
birth."
The
monks
that
hidden
And
world, and
life of
he
was
In
number
of
attended
by
the
of
villagestill
he
practisedthe
his
he
months,
the
him
to
yourself!
So the
The
he
leave
stop, saying,
Himalayas
Nirvana
When
took
Send
adopted
of
"
You
your
there
the
and
greatly,until
there
of
the
passed
king.
But
old, Sir.
are
the
Attainments.
Eight
attended
Himalayas, and
patronage
had
the
disciplesthere,
the
and
towns
took
up
his
king
in
the
four
rainy
asked
the
king
Why
go
but
dwell
to
the
here
"
Bodisat
word
Benares,
to
dwelling-placeunder
royal park.
abandoned
north-west
ascetics.
left the
he
an
disciplesincreased
five hundred
rainy season
body
the
by
evils of
Himalaya region,and
and
hermit,
of the
Brahman
religiouslife, he
the
to the
went
the
And
of
manifest
made
reigning in Benares,
was
perceiving the
advantages
explain how
to
of birth.
wealthy
One
One
Brahma-datta
became
the Bodisat
country.
Blessed
through change
ago, when
Long
the
the
Then
was.
event
Blessed
requested the
gave
translated
"
the
five hundred
ascetics in
of
charge
Arahatship
or
92
his
to
shall
senior
will
VIHARI
pupil, and
sent
the
senior
abandoned
having
Mni
saying,
away,
in
men
As
the
"You
I
Himalayas.
he
saluted
to pay
mat
then
side.
the
the
on
of
him
floor,lay down
saluting him,
took
his
the
Though
just as
"
the
to
shall
his
was,
himself
king
his
to
he
!
This
ascetic
hands, I had
And
verse
having
of
to the
thus
in order
as
king,
joy
forth
!
the
not
into
"
ascetic
had
must
He
lies
layman,
joy
the
even
men
many
as
when
joying
en-
with
this,' and
to
the
he
of
joys
religiouslife."
Bodisat
king
like you.
king
in reference
spoken, the
did
content.
once
happiness of
to instruct
he
!"
song
such
the
see
seeinghim,
guarded by
no
to
respectfullyon
broke
was
was
'
meditation, and
the
and
his side.
park
seat
heart's
singing a
this exclamation
by
Oh, Happiness
ease,
thinking, Formerly,
in their
teacher
royal splendour,and
this
teacher, and
the ascetic,on
king,displeasedthat
Great
utters
teacher,
quietlyhere
the
disciplesaw
arms
the
friendly greeting ;
to
enjoyed
is
with
his
see
on
where
went
arisen, said
He
preparatory
region
our
also
king
"
to
; and
spiritualinsight.
to
live
you
place
offered
the
teacher, and
have
of
desire
respects
my
to
and
him,
Just
not
Do
"
went
spreading a
The
religiouslife
Himalaya
a
had
who
soon."
Then
chant
the
ascetics,
justgoing
one
the
of meditation
conceived
day
one
said to the
back
for
course
living in
was
devotee
royal
was
ascetics,he
and
the
through
gone
he
pupil
mighty kingdom
thereto, had
be
TAKA,
stay here."
Now
am
JA
these
live with
and
go
IQ.-^SUKJIA
in
further
uttered
righteousness
"
11.
STLAYAGGA.
.No.
11.
CHAPTEE
LAKKHANA
JATAKA.
The
^*The
while
the
at
datta.^
the
Five
schism
in
mendicants
called
chief
of
with
adopted
but
of
Path
The
Treasurer,
in
the
See
for
asked
he
taking
four
he
wanted,
hundred
dwelt
of
the
at
there
go
be
the
related
rock
CuUa-hagsa
translator's
Jataka
'
of
the
those
them
Khandahala
Jataka,
in
the
Buddhism,'
and
as
12th
p.
in
as
far
Jataka,
76.
far
Book."
as
his
to
his
as
sinking
viction.
con-
Fruits
the
far
away
brethren,
with
as
as
went
the
back
"
pupils
open
of
them
gloss,
and
his
to
hundred
become
number
bring
adds
five
have
open
it, said
Deva-datta,
instruct
and
became
knowing
with
and
in
mendicants
minds
Deva-datta,"
Saraudda-vanija
the
heresy
them,
of
these
Sariputta
"
Holiness,
story
will
Deva-
about
what
and
Master,
their
now
to
Abhimara,
in
and
told
Master
Deva-datta
get
went
of
the
the
you
preach
"
when
not
him,
And
Do
Order,
minds
the
him,
the
the
disciples,
yours
and
could
tlie
Gaya-slsa.
conviction.
two
and
with
Afterwards
to
occasion,
This
"
Rajagaha,
near
grove
one
Rules,^
the
on
Beauty.'
good."
the
to
Bambu-
For
made
is
advantage
of
Story
you
of
!
"
appointment
as
his
as
into
rejection
the
earth,
11.
THE
"
and
They went,
in the
Fruits, and
Bambu
Grove,
And
OF
STORY
to
the
day
as
paying
his
exalted
him,
excellent
saying
Lord
the
after
how
Minister
of
his
as
disciples
without
now
them.
mendicants
"
five hundred
is
Deva-datta
One,
brother,
Righteousness,returningwith
retinue, whereas
the
the
to
with
One,
Blessed
elder
our
appears
them
standing by,
was
Blessed
the
to
returned
mendicants
return
the
to
respects
instructed
dawn
at
those
bringing
Sariputta on his
195
them, and
preached
next
'BEAUTY:
followers
any
''
at all !
only
Not
"
surrounded
glory,
in
former
former
that
the
by
the
Then
the
was
Long
there
in the
ago,
ruled
Bodisat
deer.
his
brethren
And
his
not
now
in
following;
same."
One
forest
had
as
One
explain how
manifest
a
thing
to
made
the
at
two
head
when
of
ones,
young
At
Magadha.
herd
Magadha,
time
that
he
of
grew
a
Kala
and
the
he
up
thousand
Lakkhana
named
Beauty')
of
(the
(the Dark
Brownie').
he
When
My
the land
deer, and
Beautifully-marked One,
*
of
king
life
to
He
had
beloved
And
about."
charge
Now
of
cityE-ajagaha,in
certain
came
lived in the
the
of
same.
Blessed
Blessed
in
Sariputta come
hidden
"
the
deprived
requested the
monks
was.
One,
did
been
also he
! has
assembly
birth, also, he
birth
The
mendicants
Deva-datta
has
only
now,
in
become
I
he
old.
am
placed
of each
the
old,
land
of his
of
five
Do
he
called
you
hundred
now
them,
and
said,
lead
the
herd
of the
deer
under
sons.
Magadha
at
crop
time, when
the
1\."LAKKHANA
196
is
corn
ripeningin
some
another, the
deer
that
So
sent
for
of
growing
Bodisat
his
We
forest, and
"Very
Now
to
will
and
dawn,
men
"
and
will
in
such
into
the
some
But
do
part of the
!"
their
with
departed
and
ought
or
in
in
difierent
to travel
to
travelled
places
"
in
some
other
the
resource
He
by day,
hand,
; and
he
nor
even
when
he
were
ought
late alike
"
village gates.
of
the
in
some
open,
So
deer.
diminished
numbers.
learned
knew
at
deer.
there
the
here
tion,
to destruc-
was
approached
such
of his herd
forest with
the
and
that
the
number
are
lurking
early and
"
stay.
not
not
re-entered
fertile in
And
times
of deer
deer
the
kill many
and
and
to follow
such
at
again."
destroyed,as usual,
on
time
dullness, knew
herd
his
such
wound
have
they
mountains
they
in his
led
he
the route
on
down
come
ambush,
he
Beauty,
when
to
come
abroad.
cut
are
and
time
get along by
mountainous
and
they;
! the
will
deer
hand,
at
was
children
My
the crops
At
"
up
Brownie,
; and
ambush
"
to the
live
who
men
when
times
The
said
they
But
at
well,"
come
there
and
not
when
quite well,
time
the
are
many
time
crop
stirringmuch
away
return
the
wont
the
herds.
attendant
know
kill
to
snares
And
many
old,
without
herds
your
said,
come
are
another
lead
you
and
has
crops
destruction.
or
lay
crops.
that
saw
sons,
"
means
place,and
one
to destruction.
the
he
in
fix stakes,
dig pit-falls,
and
the
eat
for
danger brewing
Some
men
them,
in
would
come
when
of
sons
stones
that
creatures
is
there
fields,
the
adjoining forest.
traps with
set
JATAKA,
no
when
to
and
go
clever,
village gates
dawn
or
and
on,
;
he
by evening
\\."THE
but
twilight;
they
Brownie, going
the herd
without
back
when
this stanza,
The
he
so
readied
the
he
come,
brought
had
arrived
of his
crops
side.
mountain-
alone.
herd,
came
the
But
Beauty,
to his
up
of
rest
parent
of his deer.
his
saw
the
with
the
from
Bodisat
the
when
and
down
one
consultation
as
months
by
And
held
four
came
losingeven
attended
197
midniglit,and
at
destruction, and
to
'BEAUTY:
losinga singleanimal.
they stayed
cut
were
OF
lie travelled
There
STORY
of
herd
approaching, he
sons
deer, and
put together
"
hath
righteous man
profit,and
the
in
courteous
speech.
Look
there
of
Then
at this poor
he had
thus
old
good
back
with
all his
troop
kindred,
look
When
to
Beauty coming
at
Brownie, deprived of
his son,
welcomed
and
age,
passed
the
all he had
Bodisat
according
away
!^
lived
to
his
deeds.
the
Thus
Master
of what
has
not
This
only
now
is
verse
first line of
the
is
glory,surrounded
former
has
quoted by
did
Commentator,
verse
is
It
worthy
either
deer
with
belonged
the
facts
to
originally
to
hint
attemptingto make
still
human
assembly
the
deprived
same.
of
his
the
p. 146, where
details.
some
though differingin
same,
curious, as there is nothing in the
righteousness courtesy.
is made
or
purposely in discord
absurdityof the
Dhammapada
been
in illustration
mendicants
the
by
birth, also, he
Deva-datta
the
substantiallythe
or
ithe
in
; in
IntroductoryStory
The
had
Sariputtacome
of his brethren
And
he
them
gave
some
more
fable
other
about
tale,
stronglyat
poetry.
following
lie
JATAKA.
\\"LAKKHANA
198
in
united
summed
was
former
tlie
the
up
Jataka
Euhula,
of
but
the
was
father
the
was
and
his
mother
OF
THE
STORY
'
myself."
ABOUT
and
Brownie
BEAUTY.'
the
'
ants.
attend-
attendants
was
EXD
connexion,
Then
"
And
same."
Deva-datta's
Sariputta,
The
the
was
made
attendants
Buddha.
the
lie
follows
as
his
and
Deva-datta,
'Beauty*
followers
and
stories,
two
also
birth
mother
the
of
No.
12.
NiaEODHA-MiaA
JATAKA.
The
"Follow
while
the
Kumara
of
rich
deeply
she
rooted
in
of
desirous
life.
of
What
"
is it
When
husband,
And
'
the
get
This
when
are
you
to
take
and
she
said
to
the
a
knew
her
life, but
her
was
parents,
pleasure
leads
to
another
take
in
"
hold
housethat
to
Nirvana.
Let
grew
Introductory Story
was
Dhammapada
spoken
up,
is
This
of
is
family
You
daughter.
vows.'*
she
family,
the
only
she
asking,
permission,
to
she
lay
within
according
our
the
repeated
parents'
heart
lamp
was
things
vows
dear
saying,
are
and
after
When,
which
her
no
she
"
you
allowed
be
cannot
her
Buddha
!
wealth,
great
my
the
the
daughter
transient
when
in
named
the
in
told
Elder
was
like
finds
take
to
the
all
and
she
heart
Master
Eajagaha
time
And
my
of
shone
pleasure
vows.
want
ordained
be
me
of
birth,
the
no
the
dear
Mother,
teaching
had
take
to
city
From
tlie
told,
are
Arahatship
she
TMs
"
despised
last
pitcher.
mind
we
and
her
etc.
mother
the
virtue,
future
translucent
own
of
reached
destiny
the
She,
merchant
had
"
about
Kassapa.^
deer^*^
Banyan
Jetavana,
at
Deer.
Banyan
unable
was
"Let
thought,
I
will
make
to
obtain
it
be
so.
with
favour
vows."
she
given also
(Fausboll,
entered
as
pp.
the
327
family
another
occasion
and
on
foil.)
which
v.
160
as
of
JDHA-MIGA
200
wife, and
lived
And
woman.
knew
life
houseliold
due
in
JATAKA.
as
virtuous
she
time
and
tive
attrac-
conceived, but
she
it not.
Now
All
the
city they proclaimed a feast.
in the
dwellers
city kept the feast, and the city was
like a city of the gods. But
decked
she, up to the time
when
the feast was
anointed
self
herat its height, neither
about
in her every-day clothes.
nor
dressed, but went
in
Then
her
that
husband
said
her,
to
"
"
it is not
filled with
the
verily it
is born
corruption:
and
mother:
wearing
which
in
its
attributes
the
away,
of
nectar-balm
it
the
are
dissolution, the
holiness.
But
is
of
action
discharging:
house,
its end
there, in
"
dwelling-placeof
^
The
foul
Karma;
is death
the
thirty-twoconstituent
of
and
its
and
sight
worms
it is
within, without
goal is
all the
the
world,
creeping things !
partswill
be found
enumerated
''
to
ever
charnelbe
the
in the Khuddaka
mentioned
in the following verses, which
of them
are
p. 3, and most
'
attractive ' younff
sound
attributed
wooden
to the
wife, and which
enougli after her spiritedoutburst.
Tossildythey are a quotationby this
Putha,
are
not
commentator
The
whole
of
monkish
some
of the conversation
Bound
rhymes
togetherby
O'erspreadwith
The
It
body
seems
as
thinks
in the
bones
flesh and
is hidden
not
he
is omitted
it
'neath
and
sinews,
integument,
its
reallyis !
skin,
"
\2."NIGR0DHA-MIGA
202
retinue,
numerous
into
sided
her
the
with
JATAKA.
the
to
Order
of
Nuns
Deva-datta.
wish
had
^but
"
And
she
and
fulfilled,
been
and
nunnery,
had.
those
among
who
that
overjoyed
was
that
mitted
ad-
her
she
had
become
nun.
Now,
noticed
the
hands
and
they
far
became
alteration
feet and
and
How
she
as
asked
with
gone
in her
person,
back, and
the
her,
Lady,
"
child,
the
"
with
be
to
seem
nuns
swelling of her
in her
girth;
increase
you
the
child.
is this?"
I don't
"
know
how
it
nuns
led
her
is, ladies
; but
have
the
kept
vows."
Then
the
it
is evident
whether
when
into
she
is with
child;
Deva-datta,
What
nun.
being
not
kindness,
people can
about
say,
child
when
so
or
nun
in her
she
shall
the
Order.
and
was
now
Deva-datta
and
womb,
and
condones
returned
girlsaid to the
to the
And
Not
the
What
men.
Master
they
leagues of
of
not
took
road
under
that
him
Take
and
did
I enter
the
who
is
with
such
I
me,
"
Go
if he
pray
stone
bowed
young
is
religious
supreme
0,
difficulty,
you,
and
go
"
passing
stretched
the
And
Elder, Deva-datta,
himself,
at Jetavana
her;
which
! the
obtained
!
But
nunnery.
Buddha
I
himself
the
Ladies
nuns,
under
deprive me
to
"
Buddha.
life, but
among
it,'I
"
and
or
bearance,
having no for"If
compassion, thought thus:
of Deva-datta's
side is carrying
Buddha,
"
the
not
"
"
not
now
laywoman
!
disgraced. I must unfrock this woman
without
with
inquiry, he answered
any
eagerness,
and
from
the Order
!
expel this woman
just as
were
rushing forwards to roll away a mere
piece of
When
and
they heard his decision, they arose,
him,
her
know
we
do
we
But
shall be
to
him,
difficulty
gaining
received
became
was
with
was
that
she
she
lady, after
asked
and
Deva-datta,
to
from
the
forty-five
Eajagaha to that
over
12."
place,they arrived
the
THE
BANYAN
in due
course
The
Teacher
when
will
has
Therefore,
heard
to
in the
So
the
accepted
Kosala, Anatha
the
evening, when
said to Upali
of the
young
when
he
had
discipleshad
Elder,
Go
and
in the
"
accordingly
himself
seated
before
received
she
conceived
the
before
or
!"
and
assembly;
in his
the
into
afiair
this
to
go,
Order, and
after
that
this
month
child
poor
conclude
then
find
and
Yisakha,
"
was
the
assembled, he
into
the
in
went
And
church
of the
the
disciple,and
examine
presence
of
king
Pindika
distinction.
of
nun
Elder
The
of
all classes
the
the
influential
the
persons
Pasenadi
Elder, Anatha
the
his ministers."
and
for
Yisakha
Lady
well-known
other
king
sent
Pindika
heretics
mendicant
saying, 'The
!
expelled by Deva-datta
talk, this case
ought to be
nun
he
day
ceived
con-
was
of
of the
presence
child
the
the
such
prevent
next
Younger,
saluting
matter.
still in
was
opportunity
an
Gautama
whole
the
203
Jetavana, and
at
thought, "Although
she
have
DEER.
whether
day."
And
world.
the
she
to be
Elder, and
to the
went
told
him
the
assembly, declared
of the
; and
so
nun
innocent.
Thus
was
in
down
her
innocence
grateful adoration
and
Master;
she
And
established.
with
returned
assembly, and
the
to
she
the
other
nuns
bowed
to
the
to
the
nunnery.
when
Now,
strong
the
in
feet
her time
spirit
"
the
of Padumuttara
was
come,
result
of
the
she
wish
Buddha.
brought
she
had
And
forth
uttered
one
son
at
day, as
Vi."NIGRODHA-MIGA
204
tlie
of
king
knew
has
of the
had
"
To
of
care
in their
nuns
of
brought it
they called him
royal state, he
he
noviciate
as
became
known
Buddha
the
age, received
full orders
care
harem,
in
entered
was
time
as
the
the
attained
he
and,
Prince.
the
when
and
the
naming-day
brought up in
was
old, he
years
hindrance
the
Kassapa
as
of his
on
he
as
nun
young
to be
women
And
but
They
undertake
us
to the
cry
it."
from
Let
the
reason.
! that
king
comes
prince.
seven
under
necessary
"
given
Kassapa
was
the
child
up
lie heard
ministers
said,
cry
K A.
nunnery,
religiouslife.
the
and
When
the
and
to
he
his
asked
matter, and
son,
take
And
the
passing near
was
child, and
J ATA
went
on,
he
became
the
most
"
of the
vault
day
one
had
returned
exhorted
the
in
from
their
reached
Literally
of
itself.
It
among
reached
the
his
hearing
day-rooms
*'
the
in the
moon
Successor
the
together at eventide
they sat there, they
saying, Brethren,
1
full
the
for
chief
the
of the
midst
his
this
night-rooms,and
religiousconversation.
or
the
character
Elder
Fruit
Prince
; the
of intellectual
Jataka
No.
meal,
The
the
benefit
of
and
activity
234.
then
the
Kassapa,
earnest
; that
day
met
And,
as
Buddha,
and
resultingfrom
last
highestresult
IntroductoryStory to
his
apartment.
when
Buddhas,
taken
and
entered
exalted
the
of
rounds
brethren, and
after
brethren,
either
the
as
of heaven.
Now
he
Buddhas
the
the
pletion
com-
is,Nirvana
women
declared
were
to
held
have
^zeal. Compsire
12."
BANYAN
THE
BEER.
205
Then
to them
the
!"
both
Master
entered
the
hall with
the
dignitypeculiar
What
seatinghimself, asked them,
?
are
sittinghere talking about, 0 mendicants
you
said
"Lord/*
they, "concerning your excellences!**
And
they told him the whole matter.
Not
has
the
!
said he,
now
only, 0 mendicants
to
Buddha,
and
"
"
**
"
Successor
a
of the
these two
refuge to
Then
that
the
had
monks
; and
was
been
Long
jewels,his
as
and
of
hard
a
life
as
kamala
of
as
white
were
One
explain
to
that
how
which
reigning in Benares,
was
When
deer.
his
as
his
he
silver,his
his
body
tail
as
mouth
hoofs
as
born
was
like
were
eyes
flowers, his
lacquer-work,
ox,^ and
Tibetan
same.**
the
was
and
of birth.
golden colour;
horns
cluster
to
salvation
manifest
made
Brahma-datta
came
of
was
One
by change
he
Blessed
the
of
source
formerly also
Blessed
when
ago,
been
asked
the
hidden
the Bodisat
he
Buddhas
"
large
red
was
bright
were
fine
round
in
tail
the
as
size
as
foal's.
He
hundred
Deer;
lived in the
forest
deer, under
and
not
far
the
with
name
from
him
Bos
an
attendant
of the
King
there
dwelt
Grunniens.
herd
of the
another
of
^yq
Banyan
deer,
\2.-NIGR0DHA-MIGA
2o6
golden
he, under
as
like attendant
The
hunting,
all the
Benares
of their
Suppose
the
and
devoted
was
used
to
day,
every
to
summon
struction
de-
the
to
This
'*
in the
now
the
king puts
park
to
were
we
drive
deer, and
end
an
food
sow
them
our
and
of
number
deliver
entrance, and
all
to
deer
to
over
king.''
So
they planted in
the
park
and
tied
and
provided water,
the
kinds
of
And
in
weapons
league
place where
were
living.
of
the
strikingthe
ground,
the
with
their
herd
they
went
"0
put
from
swords
the
enter
the
to
to
stop
the
When
on
and
and
the
deer
by
forest
shut
about
the
beating
making
the
going
constant
We
And
have
Deer
the
on
of deer
a
gate.
out
great noise
And
made
then
to
now
park with
so
rounding
sur-
Monkey
herd
all
deer.
surrounded
the
the
said to him
filled your
them!^'
drove
eat,
calling
work.
our
forest, and
feed
leave, and
your
and
; and
and
park,
the
bushes, and
were
king, and
king! by
a
and
for
part of the
Deer
Banyan
they
to
clubs
look
doing they
so
trees
to
catch
best
clubs, they
place where
by rattling their
the
in
deer
forest, with
encircled
And
across.
very
Then
they
the
gate; and
the
up
hands,
shall
for
grass
the
their
thinking, "We
them,"
meat,
hunting
go
close the
it,and
time
ordinary work.
for
provide water
into
to
people thought,
work.
with
Deer,
Monkey
that
at
without
ate
never
townspeople
The
of the
name
herd.
of
king
the
JATAKA,
the
chase, you
brought
them.
saying, they
deer
forth
Hencetook
their
departed.
the
king
heard
that, he
went
to
the
park
; and
12."
seeing there
two
their
But
lives.
shoot
to
cook
would
thenceforth
deer, and
and
go
the
take
to their
heels
for the
sent
of deer
said
Deer, and
Monkey
almost
"Friend,
all this
told
all the
them
not
it
take
be
by
turns
Let
the
deer
put
his head
the
deer
the
on
to
and
off the
carry
But
Monkey
Deer
Monkey
Deer,
Order
turn.
"
cannot
make
You
know
others.
Go
Receiving
**
Be
told him
it
cook
well
this
his
be
done,
it
turn
neck
used
"
in
roe
to
Lord
on
was
the
and
come
to pass
enough
of the
herd
went
to
with
am
the
young.
will both
we
son,
my
the
She
young.
take
by."
me
lot," said
your
yours.
lying there.
forth
turn
on
day
he,
it has
"
fall
fallen
upon
upon
the
you.
!"
away
and
the
If
placing
the
said,
brought
deer
place of execution,
deer whose
the
with
was
and
I have
When
our
who
day
next
lie down.
lot fell
upon
the
day
one
found
let
One
execution.
the
after
And
he
one
He
the
Let
to the
thenceforth
execution.
Bodisat.
laceration."
lie down,
and
go
of
block
it is go
killed.
were
arrows.
place of
block, and
or
herd, and
turn
once
being destroyed.
are
the
to the
my
whose
agreed :
used
with
to go
let the
He
wounded
death, and
hit
the
to
they
deer
Now,
of
and
his
as
soon
been
wounded,
or
as
fear
had
they
self
him-
go
sometimes
deer,
the
with
when
weary
herd
it home
The
one.
; but
sometimes
would
he
quake
207
bring
shoot
bow, would
And
DEER.
golden-coloured
saw
BANYAN
THE
so
no
help
the
Do
from
matter.
you
go
him,
He
back.
she
went
listened
I will
to
to
the
Bodisat,
her, and
relieve you
said,
of your
l9."mGR0DHA-MIGA
2o8
And
turn."
block
of
The
lie went
of
life
and
hastily,
The
king
no
king.
my
the
and
to her
?
I
her.
life ?
he
his
mounted
he
the
to
the
place,
King
Why
are
of
you
it
fate
told
and
came
Now
her, and
down.
to
Harbour
else.
one
any
further
no
me
impossible
was
accepting death
golden-coloured
among
up
King
one
men,
compassion.
Rise
in
her
0
suspicion,
so
of the
Deer!
full
ance,
forbear-
of
pleasedwith
am
thee
lives, both
grant your
to
!"
though
men
And
friend
My
"
young
life to
even
saw,
matter.
of
with
roe
miserable
the
this
"But
than
your
her
kindness, and
king
him, is lying in
"
Lord
yet
never
fallen upon
lain
great king !
"My
grant you
transfer
to
me
place,have
you
the
great retinue
Bodisat, said,
great king !
I, giving
in
of
King
this mean?"
it
heard
I not
So
"The
"
lying here
for
told the
sooner
! did
Deer
"
does
the
beholding
to
What
proceeded with
chariot, and
the
promised
was
execution.
tlie
upon
lay down.
place
and
himself,and
execution,and
Deer, whose
went
JATAKA.
be
two
safe, what
shall
the
rest
do, 0
"
"
Then
"
Thus, then, great king, the deer in the park will have
grant
but
gained security,
"
They
"
Great
what
king
even
They
"
Great
though
the
safety,what
king
even
shall the
do ?
"
be molested."
Lord."
though
deer
dwell
creatures
do ?
secure,
what
"
fear."
the
quadrupeds
are
in
12."
210
"
When
the
in
man
Deer
but
kingdom,
When
not
the
herds, and
other
put up
leaves
Henceforth
"
round
the
that
of
edge
the
trespassed beyond
they
received
the
from
the
Bodisat
the
as
the
to eat
he
sent
husbandmen
let them
but
crops;
deer, and
from
fields, and
deer
And
let the
field
the
allowed
not
tie
sign."
in
seen
their
guard
to
Not
deer."
forbidding them,
so
Henceforth
the
my
assembled
that, he
are
you
to hurt
you
And
'*
men
fence
no
From
was
the
to
heard
Deer
Banyan
give up
with
allowed
of
tlie leader
to
I may
"
Begone
shall be
people'scrops."
message
oath
my
said,
he.
boon," said
kingdom
my
pleased,I granted
well
was
Banyan
JATAKA.
NIGRODHA-MIGA
it ;
for
that
such
time
not
instruction
the
was
single
Bodisat.
continued
his
with
passed away
his life
thus
herd
long
to instruct
according
to
his
of
the
deeds.
The
hearkened
king, too,
then, in due
Bodisat, and
the
to
exhortations
according to
his deeds.
The
Master, having
of his
the
was
And
of
and
nun
when
the
was
Deva-datta'
was
Kassapa
END
the
Deer
royal Banyan
OF
only
the
THE
the
now
discourse
I
was
Prince
in
fully expounded
told
the
summed
and
then
was
Not
he
had
he
*'
Kassapa
same,"
the
connexion,
who
saying,
finished
double
the
up
Monkey
Deer
following, the
Prince, the
was
STORY
roe
king
Four
story, he
THE
birth
Truths.
made
by saying,
the
"He
was
the
nun,
her
son
Ananda,
but
the
myself."
OF
tion
illustra-
protector of
former
the
Jataka
was
the
in
BANYAN
DEER.
13.
No.
JATAKA.
KANDINA
The
[The
Long
the
So
they
were
Now
is
the
same
of
that
as
the
YIII.]
of
Magadha
At
at
the
wont
to
go
the
of
hands
of
season
the
Rajagaha,
harvest
of
people
forest
the
to
away
in
reigning
was
Magadha.
much
friends
And
when
to
Then
of
Magadha.
of
foot
the
at
the
with
us
But
come
lie
the
down
from
in
that
inhabited
the
in
caught
him,
You,
"
mountains,
the
jungle,
country.
mountain-
side
of
snares
love,
and
and
Sir,
the
but
are
inhabited
difficulty.
Pray
simple
is
country
don't
go
down
"
fallen
he, being
Now
from
came
to
danger
and
back,
turn
roe
lived
who
them.
said
the
with
beset
stag,
he, being
with
she
deer
home,
down
deer
with
those
return
went
mountain
certain
made
to
Love.
mountains.
the
was
of
country
suffered
deer
king
ago
Book
in
Jataka
of
Story
Introductory
Indriya
in
Dart
when
for
waiting
along
went
the
the
in
people
deer
ambush
into
deep
to
with
of
return
all
for
love
her,
would
not
her.
Magadha
from
along
saw
the
the
that
the
hills, they
road.
And
time
used
just
IZ."KANDINA
212
where
those
hunter
hehind
The
two
she
smelt
roe
The
stag there
he
foolish
the
on
Then
the
hunter
deer, made
charcoal,
like the
blood
with
children
the
of that
Bodisat
When
wood.
in that
the
from
and
diately
imme-
behind
as
there."
back
kept
his bow
roe,
his
felled
soon
the
she
as
saw
flesh in the
sweet
and
skinned
ambush,
carried
gore,
man,
ofi" the
rest
home
to
went
that
glowing
all
ping
drop-
give
his
treat.
Now
and
wind.
of
out
drank, and
and
ate
certain
first,and
on
the
; but
fire,cooked
stood
hunter
shot
one
came
of
some
stag go
spot
was
be
with
hunter
smell
the
There'll
"
let the
herself.
there
on,
thicket.
thought,
And
coming
were
young
JATAKA,
he
time
was
had
what
saw
fairy,dwelling
tree
he
happened,
said
himself,
to
"
Not
of
the
dawn
but
they
the
grief of
end
where
What
What
more
made
the
he
and
brought
whole
wood
barbed
dreadful
foolish
stupidmen,
that
the
ring as
blows.
land
than
the
?"
And
of love, that
fall 'neath
bliss,
tasting
more
harem
give
then, whilst
him
tears
woman's
country
who
men
the
the
the
and
under
into
uttered
bears
In
brings sorrow
rebukes
woman
in
What
despicablethan
he
death.
misery, or
bouquets before
three
dart
in
which
teach,
through
themselves
and
control
cast
land, where
who
limbs
wretched
to women's
up
more
to his
come
think
bonds
than
administer
themselves
him
of
all kinds
women
rule ?
losingtheir
in
to others
death
deer
passion creatures
in this world
shameful
of
fool
this poor
lust, has
but
and
one
men's
and
"
hearts !
rule !
power
cheered
verse,
stanza
all
n.
LOVE.
OF
DART
THE
213
"
tlie
When
the
the
And
the
who
the
preached
his
was
roe
Master
the
time
that
former
wife,
showing
sermon
the
made
saying,
by
Jataka
love-sick
the
was
and
the
evil
of
claimed
pro-
thereof
up
of
mountain-deer
brother,
And
the
summed
he
story,
conclusion
the
at
converted.
was
and
connexion,
*'The
monk
this
them
taught
Truths.
Four
love-sick
that
had
Master
tree
passion,
fairy,
was
myself."
END
comment.
The
two
OF
previous
OF
STORY
THE
lines
should
THE
belong,
LOVE.
OF
DART
think,
to
the
explanatory
No.
14.
JATAKA.
YATA-MIGA
The
There
"
nothing
is
Greedy
Antelope.
than
worse
This
sayT
they
greed
tlie
"
Master
told
Elder
when
named
Tissa
when
Bambu-
heard
the
he
to
The
then
So
There
his
the
story
of
by Gogerly,
J.
C.
Sudinna
related
The
1876-1877,
as
him
p.
Eatthapala
A.
187.
by
of
name
The
is
given
the
p.
Parajikar),
95.
of
the
and
the
for
as
days.^
seven
and
of
same
translated
then
family
that
plan
by
his
passed
all
quelled.
are
who
the
keeps
translated
name,
was
Coles,
went
observing
passions
Sutta
half
about
and
Tissa
The
manner
grove
Young
in
consent,
Master.
Savatthi,
which
asking
their
Order,
man
in
''
S., 1847-1848,
in
the
young
food
the
had
devote
his
same
eat
Bambu-
into
this
daily
the
the
to
very
he
to
on
refused
it, in
under
at
when
when,
parents
Tissa,
desirous
became
refusing
by
vows
Practices
Thirteen
under
the
receiving
life, begging
the
done,
and
the
at
Prince
name
And
grant
remained
Master
Jetavana.
to
law
the
of
man
young
by
he
his
to
took
life.
Order,
them
had
after
month
of
residing
was
grove,
discourse,
the
Eattha-pala
he
the
about
keeper
told,
are
Bambu-
religious
compelled
And
we
the
to
enter
to
the
distinction,
Teacher's
himself
leave
of
day
one
Jetavana
at
younger,
Rajagaha,
near
family
went
the
Master,
the
grove,
wealthy
living
was
food.
concerning
For
lie
followed
J.
C.
by
A.
S.,
l^."
law
concerning food,"
famous
in
ANTELOPE.
GREEDY
THE
lie became
Buddhadom
distinguishedand
as
the
as
215
in
moon
of
vault
the
heaven.
At
time
that
and
the
which
of
parents
had
into
they
monk
the
to him
belonged
silver casket
holding
were
; and
the
in
Mendicant
And
Savatthi
know
we
this.
our
used
keep
to
the
And
now
Gotama
only
son,
away
fate
what
not
to
boy
our
him, him
taken
has
of
days
the matter
took
"
the
Rajagaha,
all the jewelry
his laymanship
heart, weeping,
put away
festival in
is
fallingto
to
him
there."
Now
wife
And
?"
girlcoming
lord
of the
weep
"
slave-
asked
weeping,
told her
she
house, and
seeing the
her,
Why, Lady ! do you
had happened.
"
what
dish
the
to
was
fond
most
son
your
of ?
"
said she.
"
"
Such
If you
bring
grant
Lady
"
Go
took
to
up
beg.
her
thus
your
And
the
he
when
him
bound
got him
to
she
with
her
forth
will
to
all her
pay
Savatthi
in
in which
son."
my
palankeen, and
the monk
wont
was
the
of
lust
him
eat
shammed
bring
street
in her
to
wherewith
with
power
to
she.
lettinghim
lord's
came
reply.
authority in this house,
gave
in the
own,
the
was
said
sit down
by giving
power,
"
went
without
of her
servants
Elder
by
abode
from
come
her
girl then
So the
sent
and
now,
full
me
agreed,
and
expenses,
one,"
back
son
your
The
such
and
house
she
had
sickness, and
see
taste, she
; and
in
when
brought
lay down
due
she
him
course
saw
into
in
her
that
her
inner
chamber.
Then
the
1
monk,
This
is the
when
third
his
of the
begging
Thirteen
time
justalluded
had
to.
come,
l^."
2l6
arrived
his
on
attendant
house.
is the
No
the
his
is
devotee
And
observance
his vow,
him
him
into
her
returned
And
this
bound
him
by
to leave
the
Order.
monks,
Tissa,
the
keeper
bound
him
with
Then
asked,
of
of
place
where
had
come,
she
of
And
in her
him
the
hall
the
taste, broke
On
said,
talking?"
And
they
told him
Once
**
had
when
it had
the
pluck
take
come
garden.
the
them
the
instruction, began
various
away
to
say
down
seated
Sanjaya.
garden
took
did
not
day by day
fruits and
king.
he
the
Now
to the
here
has
"
And
same."
Sanjaya
And
his
on
news.
Brahma-datta,
named
But
the
And
talk.
common
chapel,sat
subject are you
what
the
to the
come
Sanjaya.
saw
in
gardener
had
who
did
time
upon
she
retinue.
"
he
and
having brought
palankeen, and
now
formerly also
she
taste, that
!
said he,
only, 0 mendicants
monk, caught by the lust of taste, fallen into her
Not
his
lust of taste."
the
throne, and
"
How
"
you," was
see
the
the
in
another, "A
to
one
in the
of
lust
the
all her
with
became
assembled
lust
why
she seated
news
to
to
him
Rajagaha
to
wishes
went
told
power,
he
the
by
and
she
lying. Then
alluringhim, so
was
An
house.
sit down
than
so,
Sir, and
he, bound
and
him
made
done
the
"
sick, reverend
reply.
persuaded
he
had
of
door
the
at
bowl, and
sooner
lady
She
"
rounds
took
JATAKA.
VATA-MIGA
to
told
flightas
began
the
flowers
in
of
to
antelope
soon
as
away
walk
gardener
the
Benares,
swift
frightenit
it
power
story.
king
this
it
; and
about
used
garden,
to
and
of
nature
to
with
such
just
jungle,
such
has
than
this
of
stanza
Whether
he
When
has
connexion,
who
was
was
the
END
he
wards
after-
life
Yet
in
summed
one,
the
to
just
to
come
worse
long
this
only
taste,
up
the
world
the
lesson
he
said
('*Not
and
then
monk,
OF
back
go
finished
he
summed
San
but
THE
the
by
also
the
STORY
of
one
the
OF
forest.
woods.
in
only
taste,
fallen
slave-
Benares
SWIFT
as
he
tion
illustra!
into
the
the
"
He
antelope
myself."
ANTELOPE.
her
made
follows
girl,
was
of
mendicants
"),
same
Jataka
THE
danger
discourse
of
the
this
of
the
now
the
king
the
to
lust
was
shown
this
did
up
jay
wild
had
had
formerly
friends.
one's
he
Master
caught
say,
control."
words
had
they
greed,
the
deer,
antelope
the
monk,
;
power
other
let
what
this
of
nothing
with
Sanjaya's
in
the
of
lust
than
or
the
taste
under
when
greed,
its
accustomed
And
worse
home,
at
Through
And
week
nor
men,
and
is
"
taste
for
go
frightened.
the
there
nothing
Fell
seen
not
There's
"
has
by
Verily
lust
will
been
bound
now,
this
has
it
disposition,
place.
it
where
place
it
where
place
JATAKA.
that
antelope,
an
to
in
VATA-M/GA
U."
2l8
No.
15.
KHAHADIYA
JATAKA.
The
^^
Though
mouthed
when
the
Now
0
"
It
that
Master
refusing
you
were
caught
And
he
Once
forest,
son,
this
and
is
And
time
he
to
in
abusive,
was
what
true
and
said
they
will
say,
take
no
he.
also,
by
surliness
your
admonition
of
to
came
to
Brahma-datta
became
his
the
wise,
destruction."
in
his
reigning
was
lived
and
stag,
in
in
the
retinue.
(Kharadiya)
roe
nephew.
learn."
it
and
snare
when
for
herd
him
said
"
the
accept
a
time,
sister-
gave
your
to
One
Formerly
"
Bodisat
a
his
Now
the
with
foul-
story.
upon
Benares,
told,
abusive,
are
you
said,
told
certain
are
"Is
him,
Blessed
your
and
we
the
"
"
is true,
The
This
Kharddiyd."
concerning
monk,
asked
admonition
swift, 0
that
learn.
not
admonition.
no
Master
mendicant
would
most
For
take
who
Jetavana,
at
monk.
would
and
he
deer
told
Master
Deer
charge
Teach
nephew,
to
him
"
pointed
him,
the
Come
out
to
saying,
devices
at
such
her
Brother
"
of
him
the
and
deer."
such
JATAKA.
Ib."KHARADIYA
220
At
lie
the
given
on
as
caught
was
his mother
Then
brother
now,
days, and
many
deer, he
And
go.
in
brother, and
asked,
in
instructed
nephew
your
devices
of
snare.
to her
went
was
as
admonitions
learning the
not
day
one
the
"
How
devices
deer?"
of the
Think
"
not
was
the
lie did
appointed time
no
Bodisat.
of that
more
Your
"
fellow
incorrigible
did
son
learn
not
"
said
the
of
the
devices
the
deer.''
And
then,
further
anything
Though
"
And
not
of
having
he
what
and
surliness
swift,^ 0 Kharadiya !
to teach
time,
him
that
more
wilful
wise, you
deer
"
in
caught
the
"The
nephew
the
sister
was
"""
(" Formerly
connexion, and
of
deer
that
summed
time
Uppala-vanna,
was
tion
discourse, in illustra-
also, by
your
was
but
the
up
the
the
abusive
Jataka
monk,
admonishing
deer
myself."
THE
OF
See note
said
this
of
refusing to accept the admonition
tion"),
to destruccaught in a snare, and came
were
the
finished
had
your
made
this stanza
him, he uttered
most
killed
hunter
Master
The
END
try
have
snare,
the
be
unwillingness to
own
I would
the
deer
his
with
do
to
antlers
have
If he
But
explain
to
STORY
Eight-hoofed,'two
on
p. 223.
OF
DEER
THE
hoofs
on
each
WHO
WOULD
NOT
foot," explainsthe
LEARN.
commentator.
16.
No.
JATAKA.
TIPALLATTHA-MiaA
The
**rve
told
Master
his
about
over-anxious
the
time
forest,
the
of
king
was
that
in
lived
and
stag,
At
Rajagaha.
in
as
there
time
upon
in
monastery
was
the
"
Kosambi,
observe
to
Order.^
the
of
Once
who
This
sldlled.^^
posture
Badarika
the
at
E-ahula,
son
Rules
the
when
in
deer
the
taught
Deer.
Cunning
Magadha
Bodisat
ing
reign-
came
attended
by
to
life
herd
of
deer.
Now
"
sister
instruct
Brother
"
his
this
"
nephew,
such
and
And
One
Go
to
day
not
him
as
and
he
was
snare.
caught
in
This
amusing
the
thy
him,
to
son
the
in
nephew
Bodisat,
dear,
now,
away
time
failed
he
went
said
well,"
Yery
such
but
her
brought
saying,
of
devices
deer."
the
was
his
you
at
time
and
on
directed
and
return
your
at
instruction."
by
appointed
his
uncle,
instruction.
received
about
wandering
Introductory
assent,
receive
may
the
in
And
Story
he
will
uttered
scarcely
in
a
bear
the
cry
"
wood,
he
the
cry
translating.
IQ."
22
of
mother
know
Brother
of the
"
He
he
took
herd
her
had
son
was
been
asked
in
caught
him,
snare.
"
instructed
nephew
your
let the
flight,and
to
in
the
devices
deer?"
has
will
And
JATAKA.
brother, and
Suspect not
"
the
that
to her
went
"
Then
captive.
She
TIPALLATTHA-MIGA
your
son
well learnt
the
back
come
he
to
of
of
devices
and
us
this stanza
uttered
said
fault,'*
any
the
make
deer.
Even
To
drink
To
keep
yet
Thus
the
nostril
one
in
disguise.
at his
pointing
Bodisat,
learnt
hid
the
upon
ground,
command
foe !
the
outdo
had
nephew
swift,
most
six tricks
nephew, by
Will
to be
in any
Breathing through
My
joy."
the
at
now
for
laugh
you
I've trained
deer
Bodisat.
the
thoroughly
deer, comforted
of the
devices
the
how
out
his
his
sister.
the
But
struggled
best
feet
his
and
grass
his
body
drawing
with
wet
with
in his breath
stiff and
Even
corpse.
and
there
stomach
the
;
He
out
head
down
his
legs;
so
; breathed
with
stark, and
struck
his
out
upper
as
ground
earth
up
; made
belly by
lower
made
nostril
his
whole
the
appearance
flew round
him, and
presented
bluebottles
the
his
the
trap,
ground
tongue
out
through
the
the
throw
to
as
put
the
on
swelled
spittle
;
breath
the
lay
hoofs,
in
caught
was
of
here
settled !
crows
When
his
only,holding his
frame
all.
at
; stretched
could
he
near
not
he
stag, when
young
hunter
and
came
saying
up,
to
he
gave
himself,
"
him
He
must
blow
have
on
the
been
IQ."
caught
loosed
the
nothing,
he
himself,
to
and
by
to
Rahula
devoted
At
wind,
he
apprehending
branches,
here
once,
saying
the
on
returned
to
finished
this
spot,
and
in
also
tion
illustra-
he
stag,
but
so,"
Jiitaka
Rahula,
was
the
was
was
the
up
young
cloud
mendicants,
summed
the
as
mother
discourse,
Uppala-vanna,
was
his
formerly
feet, shook
swiftly
only,
now
nephew,
his
on
and,
instruction
the
mother
and
neck,
connexion,
time
And
stood
(" Not
to
the
that
at
arose,
his
out
words
etc.), made
him
stag
having
his
of
already putrid,"
him.
leaves
collect
223
flesh."
mighty
is
lie
tied
dress
young
Teacher
The
the
began
I will
DEER.
morning,
which
stretched
himself,
CUNNING
bands
"
the
driven
tlie
off the
carry
But
"
in
early
THE
uncle
was
myself."
END
The
clearer.
To
*'
postures
is
verse
thinks,
learner
can
send
me
counterfeit
the
three
means
line
in
be
the
the
text
contradictory
kalahati
chavarj
a
corpse."
following
Most
suggested
and
bhoti,
Mr.
does
commentary
likes"
with
"
would
last
long
he
DEER.^
CUNNING
is
swift"
is in
hoofs
two
the
each
on
peculiarity
is
so
so
might
Trenckner
has
translation,
"The
creditable
the
midnight
to
render,
My
"
good
deer,
the
tator
commen-
explanations.
been
it
three
that
corrupt
improbable
one
make
not
literally "having
If
one
nephew,
enough
the
cunning
ray
to
read
the
"
where
The
only suggest
venture
lady,
and
THE
posture that
postures."
"eight-hoofed"
commentator
could
any
of three
master
If
can
in
keep
OF
obscure,
very
"
hoofed."
obedient
STORY
THE
OF
to
the
to
threefold
drink
at
ground,
17.
No.
MALUTA
JATAKA.
The
"Whenever
when
the
told,
Kosala
and
Light.
In
the
But
"
In
And
asked
When
the
you
driven
it out
Once
living
time
the
but
upon
in
the
him,
"
your
time
certain
Bodisat,
arising
minds."
two
cave
who
from
at
had
the
Sir, is the
devoted
cold
he
story,
this
he
told
lion
and
foot
of
at
knotty
paying
question
of
change
And
friends,
the
after
solved
"
he.
their
I
on
Light
solve
to
time.
come
at
"
said
and
heard
mendicants
confusion
of
what
had
Master
"
able
Master,
it,
he.
on
Brother
Brother
"
come
being
At
call
of
called
other
"
said
Light,
month
the
"
of
to
Dark,
we
country
the
people
cold
told
They,
the
and
month
the
in
asked
so-called
two
also, 0
Formerly
the
the
went
life
some
as
asked
half
of
they
reverence,
"
Dark
light
neither
point,
of
the
does
the
cold,
Master
monks.
Dark
Light
the
"
forest
called
half
day
time
what
Buddhist
day
the
dark
one
two
was
one
does
time
"
one
Now
what
etc.
living
were
This
blows,"
about
Jetavana,
at
are
wind
Wind.
himself
birth
him
?
'*
said,
for
has
tale.
tiger,
hill.
to
were
At
that
the
reli-
No.
18.
MATAKA-BHATTA
JATAKA.
"jy
told
when
For
the
in
"
Dead
the
monks
of
Feast
preached
now
since
And
he
Once
change
told
upon
Benares,
in
the
Teacher
When
the
Teacher,
the
provide
there
Feast
destruction
bring
to
The
"
in
goats
relatives.
asked
they
dead.
and
is called
here
Let
:
not
for
possibly.
of
birth
us,
what
on
so-called
Sir,
mendicants
evils
give
up
set
is
in
seated
the
has
advantage
sages
showing
be
any
of
it, and
this
provide
there
the
made
practice.
in, it has
arisen
in
sky
all
But
again."
tale.
time,
Brahman,
the
to
sheep
deceased
so,
Jambu-dlpa
in
dwellers
their
Formerly
discourse
"
Dead
the
life
destroying
tlie
"
said,
Teacher
The
the
that
in
advantage
what
Can
Dead.'
the
offer
order
in
kill
to
people
creatures
oflPered
used
doing
men
^This
food
of
the
living
of
to
honour
in
"Lord!
'Feast
the
order
saw
saying,
many
people
time
numbers
large
of
that
at
Dead.
"
about
Jetavana,
at
the
to
understand.^'
hut
would
people
Food
Offering
On
Three
when
a
Yedas,
Brahma-datta
world-famous
had
goat
was
reigning
teacher,
brought,
in
plished
accom-
with
the
18."
intention
of
TO
FOOD
OFFERING
ON
giving the
Feast
this
goat
THE
DEAD.
and
of the Dead,
227
said
his
to
pupils:
lads!
"My
hang
river
; and
it stand
The
when
the
on
conduct, thought
mighty laugh, in
take
felt
he
"
of
measure
it to
the
it, let
decorated
To-day
"
like the
This
"
like
the
his
I shall be
crashing of
that
former
bad
free
heart, he
at
Brahman,
misery to
for
compassion
effect of
and, glad
sound
himself
upon
it,and
it back."
it and
this the
in
himself,
to
accordinglytook
bathed
himself,
to
great misery
thinking
it
give
bathe
bank.
goat, seeing
that
had
they
river, and
bring
they, and
said
Yery well,"
"
then
it out, and
deck
to the
neck, and
its
garland round
and
corn,
take
from
laughed
jar. Then,
will
by killingme,
which
I had
and
Brahman,
earned,"
with
wept
loud voice.
the
Then
have
you
Brahman
young
both
and
laugh,
you
Friend
goat !
heartilycried.
Pray,
him,
laughed heartilyand
is it makes
what
asked
what
"
is it makes
you
cry?"
"Ask
it in
about
me
teacher's
your
presence," said
he.
took
They
And
matter.
the
goat,
"
when
he
did
Why
told
back, and
him
had
you
their
their
heard
laugh, goat,
of
teacher
story, he
and
why
this
asked
did
you
cry?"
Then
goat, by his
the
births, called
the
just
Brahman,
such
verses
of the
mind
to
"
another
of the
Dead,
Yedas
I
the
deeds
Formerly,
Brahman,
; and
killed
of
power
he
had
done,
Brahman,
"
student
I
of
and
said
had
become
the
determining to provide
goat,
and
former
remembering
gave
the
to
mystic
a
Feast.
Feast
By
IZ."MATAKA-BHATTA
228
having
killed that
in
hundred
five
births, less
have
glad
heard.
five hundred
from
will, like
^NQ
times
misery
me,
incur
hundred
"
Fear
"
Brahman
me
or
don't
and
be
walk
Brahman
'*
The
allow
walked
one
you
afraid
about
close
is
released
with
about
it.
kill
bush
growing
the
death."
to
piece of
the
neck, and
kill
you
my
protection;
powerful !
goat
and
tection,
pro-
of
his
the
was
to
a
hit
the
eat
us
leaves
That
goat
And
Let
liberty,
at
goat
rock.
the
"
and
disciples,
top of the
the
while
"
saying,
took
tore
off
cut
under
you
is your
splitoff, and
rock
day
to-
you."
ridge
on
I who
said he.
from
sooner
fell
thunderbolt
moment
his head
Whether
goat,"he
the
by killingme,
saying ?
I will take
No
near
manner
released
be
you,"
the
wept."
great and
to kill this
in
misery of having
having
to-day escape
done
Brahman
no
of
of little worth
so
the
the
at
was
great misery,'
Brahman,
misery
are
cannot
that
laughed
! I will not
goat
dredth
five hun-
it
off, shall
this
and
! what
not, I
But
"
'
from
cut
; but
the
times
not, 0
free
head
my
the
series; and
goat incurred
is my
off
cut
Then,
killed
just by having
head
my
This
heart, and
at
had
one.
the
I shall be
'
you
of
last
thought, To-day
I became
goat, I have
one
birth, the
that
JATAKA.
of
very
rock, and
on
his
stretched
out-
people crowded
round.
At
of
power
the
time
tree
growing
he
sight of
these
seated
now
the
had
the Bodisat
that
that
on
himself
multitude
people,seeing thus
the
been
spot.
born
By
as
his
thinking,
fruit
of
Genius
supernatural
cross-leggedin
and
the
"
the
Would
sin, would
sky
in
that
abstain
IB."OJV
from
them,
If
would
cause
he
the
heard
had
people
of
preaching
to
Precepts,
gifts,
the
the
passed
attending
too,
and
left
and
death,
did
other
surely
off
according
establishing
them
deeds.
of
and
deeds,
the
the
Bodisat,
in
The
the
people,
Bodisat,
filled
so
the
with
the
exhortations
good
trembled
his
Truth,
when
And
to
''
the
And
life.
and
grieve
hell.
they
taking
them
to
of
discourse,
the
upon
shall
fear
people,
away
taught
woe,
living
preached
the
his
in
the
slay
life
Being
with
229
voice
sweet
birth
not
taketh
Great
them
terrifying
would
who
in
he
DEAD.
understand
this
For
THE
but
living
Thus
stanza
would
The
TO
life/'
people
That
fear
this
uttering
"
of
destruction
such
FOOD
OFFERING
the
gave
city
of
gods.^
The
Teacher
and
connexion,
Genius
the
was
END
Karma.
OF
That
THE
is, by
finished
having
summed
of
the
STORY
the
production
this
Jataka
the
up
discourse,
made
"I
that
at
the
time
tree.'*
ON
FOOD
at
their
OFFERED
death
of
TO
angels
as
THE
the
DEAD.
result
of
their
19.
No.
JATAKA.
AYACITA-BHATTA
On
"
at
Would
Offerings
Jetavana,
about
the
while
told
Teacher
"
under
offerings
making
Vow.
This
saved.,^^ etc.
he
you
under
given
the
to
vow
gods.
At
that
journey
the
time,
used
gods,
in
you,*'
release
! is
a
Genius
now
when
has
This
the
When
"
turned
re-
offering
an
safe
returned
the
by
made
before
have
we
make
they
and
trading
offering
an
happened
animals,
the
to
and
of
power
offering
to
vow.
asked
mendicants
any
And
of
free
time,
of
village.
tree.
there
upon
in
myself
Then
on
go
this
in
advantage
Blessed
the
"
One,
And
he
tale.
Once
number
we
to
lay
will
success,
from
the
and
saying,
vow,
"
killed
seeing this,
Lord
told
thinking,
themselves
On
"
and
they
about
men
animals,
depart.
so
God,
make
safety
and
told,
are
kill
to
and
successful,
the
we
certain
in
the
he
when
from
of
village promised
Banyan-tree
animals
land
my
and
standing
had
returned
saying
vow,"
he
to
Kasi,
offering
an
the
by
gate
safely,
himself,
went
landed
to
"
the
he
will
foot
prietor
proto
the
of
the
slew
make
of
the
19."
But
the
this
OFFERINGS
ON
Not
for
Salvation
of
the
VOW.
231
uttered
tree,
is
the
and
of
bond
life
of
the
fools
bound
being
are
refrained
men
living
these
as
die
must
is
thus,
deeds
Thenceforward
wise
free
made
"^
from
such
lifefilled
righteousness
destroying
the
of
city
gods.
Teacher,
The
was
having
and
connexion,
the
Genius
END
OF
finished
summed
of
THE
the
of
spiritual
salvation.
in
is,
That
wrath
fools
Death
bonds.
The
salvation,
whole
and
after
ON
parable
the
Jataka
"I
OFFERINGS
made
the
that
at
time
is
performance
think
they
rites
oneself,
a
GIVEN
UNDER
vow.
what
practise
to
discourse,
Tree."
STORY
seeking
god),
this
the
up
both
fork
first
you
freedom
such
by
free,
be
you
Seeking
the
Would
deeds,
in
standing
tree-god,
stanza
UNDER
GIVEN
and
and
play
of,
is
salvation
harbour
rebirth,
spiritual
on
the
the
being
(safety
delusions
word
"
delivered
from
which
is
the
Mutti"
only
which
from,
the
become
true
means
vow.
No.
20.
NALAPANA
The
'^He
about
the
hard
wood,
^^
the
living
was
of
of
village
This
etc.
he
Lake
Demon.
Teacher
told
"
when
the
by
the
to
come
of feet,
Nala-canes,
the
and
Monkeys
marks
the
saw
JATAKA.
at
after
Nalaka-pana,
that
name
on
after
they
Ketaka
the
his
he
had
through
tour
Kosala.
At
that
time
them
by
the
hollow
them
asked
They
This,
And
in
And
was
in
harm.
in
Nala-plant
brought
And
the
to
finding
Teacher,
and
for
brought
from
throughout,
the
root
to
"
he,
is
"
former
of
command
tale.
they
say,
a
was
into
monkey-king,
number,
bathed
Nala-canes
hollow
down
attended
and
from
the
went
had
said
there
went
thousand
them
told
he
its lake
whomsoever
Bodisat
this
had
needle-cases.
they
are
formerly,
was
for
we
mendicants,"
mine."
deer
is
How
This
of
canes
novices,
Lord
"
needle-cases.
"
the
throughout,
him,
point.
monks,
lake, had
Nalaka-pana
to
the
by
he
densely-
who
water-demon,
the
in
troop
lived
water.
size
of
in
like
used
to
At
that
time
the
fawn
of
monkeys
that
forest.
wooded
about
eat
the
red
eighty
forest, preserving
."NALAPANA
234
Have
"
the
received
you
JATAKA.
all who
over
power
into
down
go
pool?"
indeed
Yes,
"
and
down,
and
all !
"We
"
I let
then
"You
from
to
when
will
it
comes
devour,
one
us."
eat
!"
the water
too, but
suppose,
that
shall not
we
of
stem
to
the
"
water
must
we
Each
of
one
drink
and
eat
U8
Teacher
that
he
marks
water-plant.
eighty
us
the
to
water
one
And
of
would
so
you
"
had
Buddha
as
uttered
down
go
ever
power
Nala-cane
hollow
the
no
at the
wrong
take
when
was
the
recalled
this
following
"
saw
the
saw
no
then
"
he
We'll
"
And
drink
the
to the
monkeys)
demon,
in
he
become
Bodisat
had
had
down,
returned."
"
reed,"
added)
"
your
gone
had
through
water
appealing
perseverance,
of feet that
marks
saying,the
Perfections
of feet that
said to the
(And turning
and
too
get
are
without
pond
circumstance
So
you
shall
will have
(But
bird
hands."
But
stanza
even
You
away
thousand
It
you
drink
imagine,
drink.
drink
off
off.
allow
shall
we
How,
your
one
! drink
no
shall not
Yes
"
I carry
"
Well,
''
prey
Nala-cane
great solemnity
to
!"
brought
the
Ten
him,
to
Great
resignation)exercised
by
him
in this and
and
previous births,
TXi.-THE
he
blew
into
MONKEYS
tlie cane.^
throughout, not
he
manner
blew
into
and
be
had
the
Then
the
saying,
perforated throughout."
their
the
commands
in that
pond
There
became
world
Kalpa
the
and
"
whole
remain
round
These
four
After
and
the
This
let fire
grew
(theperiod which
Kalpa
of
the
the
hare
will
out
through-
endure
fire
guished
extin-
was
take
not
last
will
moon
the
of
formation
the
the
in
place where
this
fire
again
them,
And
appeal
a
the
to
at
fire from
and
moment
same
is called
consumed
"
thee
him
be
it be
and
and
man
thy
his
keys
mon-
he
as
saccakiriya,
If
cane
themselves
seated
good action, if
former
miracle, and
heaven
and
cane,
the
took
Bodisat
eighty thousand
of
pond.
the
command,
himself.
solemn
2 Kings i. 10
properly compares
down
from
come
heaven, and consume
down
which
representedas working
Childers
Kalpa
took, each
round
since
Bodisats
the
canes
which
destruction)
Quail-birth
giving
seated
in this
sign of
the
all the
through
of
goodness
commencement
its final
Kalpa
in
will
the
the
here
growing
canes
perforatedthroughout.
four miracles
are
pond,
the
thenceforward,
And
the
this
In
it.
round
walked
fulfilled,all the
are
elapses between
the
of
greatness
left in
all the
Let
"
hollow
then
Bodisat
235
became
cane
being
another, and
it.^
DEMON
THE
And
single knot
commanded,
through
came
AND
drew
true, is
i.e.
"
of
often
truth-act."
God,
fifty. And
fifty." But
then
there
the
"
20."
236
the
water
safe
the
on
Thus
on
to
sorrow
back
When
his
was
thousand
monkey
then
the
to
Teacher,
of
is
his
and
words
former
king,
END
But
("
in
THE
into
them
he
and
Bodisat
his
in
returned
his
and
troop
The
"),
saying
Buddha's
was
OF
retinue
I
NALA-PANA.
myself."
in
these
he
canes,
the
made
''
the
Devadatta;
resource,
STORY
mine
Jataka,
was
the
of
hoUowness
of
discourse
this
finished
the
up
clever
of
one
the
command
were
OF
sat
forest.
water-demon
monkeys
all
they
too,
so,
water,
haying
summed
the
not
the
place.
again
drank,
got
drinking
own
mendicants,
connexion,
and
drank.
and
their
JA7AKA,
JVA
cane
water-demon
the
illustration
his
bank,
the
power
went
into
up
PA
LA
JVA
He
who
eighty
but
the
No.
21.
jataka.
KUEUisraA-MiaA
The
The
"
told
For
when
once
hall, they
every
The
for
possible
Teacher
him,
here
sitting
are
"
Lord
has
Devadatta
did
the
And
he
Once
upon
Benares,
lived
told
in
the
his
about
going
and
a
about
elephant
the
Sage."
seat
reserved
Mendicants,
you
of
wickedness
the
to
only,
now
slay
me
in
unsuccessful
was
hurled
"
Not
"
about
gone
saying,
slay you."
to
answered,
same,
about
lecture
and
the
on
it, then,
is
the
the
slay
to
down
sat
talking
were
Teacher
about
What
"
talking
we
in
Devadatta
The
asked,
and
archers,
Dhanapalaka
goes
and
came,
teacher
wickedness,
suborned
he
way
in
assembled
had
forth
sent
the
"
Devadatta's
of
This
etc.
Devadatta.
has
and
rock,
well^^^
monks
the
Devadatta
down
full
about
talking
sat
"Brother
in
Jetavana
at
Antelope.
knows
Kurunga
while
Wily
mendicants,
formerly,
his
too,
he
endeavour."
tale.
time,
Bodisat
forest
when
became
home,
Brahmadatta
a
feeding
was
on
and
antelope
kurunga
fruits.
in
reigning
And
at
one
21."
238
time
lie
KURUNGA-MIGA
the
eating
was
JATAKA.
fruit
Sepanni
heavily-laden
on
Sepanni-tree.
Now,
of the
tracks
with
wound
make
On
of
the
it,and
with
him,
his
seat
came
the
to
up
the
the
of the
he
on,
stopped
front
said
Bodisat
coming
this
way,
and
up
there
!"
hunter
discerned
the
of
foot of
some
at
platform
took
the
up
but
his
javelin
took
tree, and
make
be
that
saw
without
going
thought
distance
quiet,
himself,
to
of that
reconnoitre.
Bodisat
threw
and
platforms
danger
any
too
himself^
to
their
the
"
Why,
fallingbefore
And
not
was
fruit
down
Hallo, 0
"
straightdown,
root
So
as
but
you
! You
as
to-day
have
so
tree."
and
So
have
if you
you
to
and
seek
saying, he
be
again, he
have
been
seen
wont
putting
were
have
are
must
given
surrendered
tree-nature, I shall go
other
There
me.
pretending not
tree
fruits
these
looking up again
Then
fall
hanging
tree-nature.
out,
fruit
let your
to
hunter.
him, he called
stanza
early"he
at the
of him.
The
the
Bodisat
himself
there
he
himself
kept
it fell in
your
made
tree, he
can
hunter, when
the
coming
forth
of the
wood, climbed
I wonder
And
But
to
fruit,
the
eat
flesh.
Sepanni-fruits
;
foot
the
trees.
kind."
to
came
platform-hunters sometimes
Those
that
self
him-
platform.
eat
hastily to
on
who
breakfasted
to the
the
note
The
"
Sepanni-tree, he
having
to
seatinghimself there,
foot-marks
day, the
went
on
deer
livingby sellingtheir
upon
village used
above, and
javelin the
that
the tree
seeing,one
foot
of
at the
deer
platform on
and
deerstalker
the
my
up
racteristi
cha-
food
uttered
at
this
21.
The
Kurunga
What
kind
"
Your
his
the
this
The
tell
time
time, the
conduct
of
up
the
the
Jataka
END
at
This
The
the
enemy
has
of
"
"
he
on
story
who
that
exceeds
"
lost
He
"
lost
"
the
Hells,
result
And
of
hunter,
this
too,
discourse
me
in
himself
he
got
and
then
was
Antelope
cants,
mendi-
summed
the
was
KURUNGA
hunter
down)
the
makes
as
myself."
ANTELOPE.
uttered
wickedness
tration
illus-
formerly, also,
connexion,
who
in
only,
now
slay
THE
Buddha
your
saying,
so
Fausboll,
Commentator,
Dharamapada
Verses"
(p. 331), says that
Scripture
the
this
me
Ussada
"
out,
cry
pleased.
to
Kurunga
the
to
the
"
the
OF
the
sixteen
(" Not
about
STORY
the
finished
made
the
quoted by
this
He
go
but
THE
is
verse
I've
you!
have
may
he
said
follows
as
Commentator
Collection
had
"),
same
OF
end
had
he
Devadatta,
was
with
you
And
desired.
Devadatta
did
hurled
platform,
stopped
lost
not
whithersoever
what
does
he
he
Teacher
the
not."
the
torment
have
you
went
"When
me
on
and
and
and
bondage
whither
and
down,
was
much
Hells
Great
these
escaped
he
down.
throw
myself
round,
however
man,
eight
"
betake
as
turned
fivefold
thus
you
"
Bodisat
you,
and
well, Sepanni,
him,
at
239
friend, belikes
seated
hunter,
full
fruit
I shall
ANTELOPE.
knows
fruit, my
javelin
you
WIL
of
Elsewhere
Then
THE
the
162nd
himself
creeper
the
verse
such
tree
p.
it
of
as
which
147.
was
that
his
it
22.
No.
JATAKA.
KUKKUEA
The
The
"
dogs
Teacher
up
while
at
told,
This
relations.
Jataka
in
Once
will
great
the
one's
Bhadda-sala
the
Brahmadatta
in
of
is
what
to
came
by
life
reigning
was
of
consequence
attended
cemetery
in
confirmation
In
when
effect,
that
This
"
benefiting
about
explained
etc.
tale.
Bodisat,
the
have
would
Jetavana,
Book.
time,
king's hotise,"
the
be
told
he
upon
Benares,
in
Twelfth
the
related,
there
brought
Preacher.
turned
who
Dog
as
lived
and
dog,
several
of
troop
which
act
an
in
in
hundred
dogs.
Now,
milk-white
by
the
there
been
There
The
rest
of
was
in
and
mounted
went
day,
to
and
the
put
his
his
amused
park,
after
chariot,
state-
himself
returned
sunset
carriage
drawn
just
harness,
to
the
it had
as
courtyard.
the
in
rain
royal dogs,
palace,
the
they
used,
king
steeds,
And
city.
the
day
one
too,
gnawed
the
down
came
at
night,
the
leather
and
the
from
work
the
harness
flat
and
got
roof
straps.
of
wet.
the
The
forwards,
king's attendants
the
king stopped
; it is
"
Yes
"
What
"
They
obeisance
who
I,"
the
the
the
slain ?
"
men
"
straps of
coverings and
leathern
the
asked
and
king,
dogs
under
reply.
fault, 0 king of
eaten
from
out
came
to
having
are
was
is their
have
but
away,
chariot."
my
Do
"
*'
That
*'
To
don't
we
Kill
had
for certain
the
not
for the
culpritsthat gnawed
the
are
out
found, with-
be
may
!"
of the
destruction
found,' because
be
they may
dogs, saying,
dogs
carriageleather."
! Do
punished
"There
they
just,0 king
not
then
What
some
who
all wherever
them
eaten
"
know."
orders
I gave
"
"
it ?
did
ones
have
leather, is
the
which
know
you
knowing
'
made
Is it you
"
him,
drive him
to
awhile, he
rested
throne, and
the
Thereupon
them.
had
he
about
were
throne.
king's
the
underneatli
ran
the
After
JATAKA,
22."KUKKURA
242
with
death
The
some.
are
kill all
men
your
dogs,
or
there
are
"
in
royal dogs
house
are
saying you
had
our
exempt."
king
Great
"
given
dogs
that
orders
had
the
to
eaten
you
kill
all
wherever
the
carriage-leather
; and
the
guilty of
dogs,
dogs
this
Now
and
partiality
be
well-bred
exempted.
to
your
being
other
such
in
so,
were
found,
house
own
you
is neither
have
been
of
judge.^ Now,
and
in
say
guilty
right,nor
you
become
shortcomings of
thing
now
because
kingly.
a
especially
king,
number, partiality,
.-THE
It behoves
with
as
with
DOG
him
who
balance.
death, whilst
of death
all
on
Then
the
voice, and
is not
"
the
name
Since
the
royal dogs
of
dogs
poor
king
Great
and
he
taught
is
sentence
no
his
up
which
the
punished
weak."
lifted
! That
king
motives
try
not
are
the
243
to
this
are,
further
Being
''
"
doing
are
you
the
king
pleasant
Truth
in this
The
dogs brought
The
thoroughbreds in
Not
these, but
is
"When
the
Wise
in the
up
birth
and
heard
do
One,
"
; this
is
slaughter
! ''
weak
king
strength
killed.
to be
are
we,
king's house.
righteousvengeance
no
of the
PREACHER.
said,
This
"
TURNED
bears
the
Great
justice\
stanza
WHO
what
then
you
the
Bodisat
know
who
said, he
asked,
it is has
eaten
own
house."
the
carriageleather?'^
"
Yes
^^
Who
"
thoroughbreds livingin
It is the
But
how
'*
I will prove
"
Prove
Send
and
The
grass
*'
then?
they
are
"
"
; I know
can
it
it to
then, 0
for the
so
in
crushed
the
are
guilty ones
"
you."
sage
grass
did
they
"
thoroughbreds, and
Dabba
king
know
we
your
brought
the
; and
have
in."
Great
Being said,
buttermilk, and
the
little buttermilk
give
"
Have
the
the
dogs
to
drink."
The
vomited
Then
all-wise
king
did
it up,
the
"
so
and
king
Buddha
; and
was
each
of the
dogs,as they
bits of leather
with
it.
delightedas
with
himself
; and
gave
up
drank
decision
his
by
sceptre
it,
the
to the
22."KUKKURA
244
But
Bodisat.
in
the
ten
Three
the
the
him
exhorting
returned
to
And
the
king
listened
all
the
of
teaching
other
the
world
Now
the
in
and
of
illustration
did
the
formerly
summed
king
the
the
was
Ananda,
but
the
END
(in well
unweary
sceptre.
and
he
for
after
stant
con-
all the
of
dogs
firm
remained
works
did
and
granted
commanded
and
and
the
the
charity
death
in
and
reborn
was
Dog
flourished
Bodisat
lived
saying ("
for
act
did
so"),
Not
the
he
others
I
was
THE
to
good
old
only, 0
mendicants,
of
the
made
"He
the
OF
discourse, in
his
THE
relatives,
connexion,
who
was
Buddha's
myself."
STORY
of
this
benefit
were
tens
for
deeds.
now
by saying,
the
OF
his
to
concluded
had
Jataka
Dog
exhortation,
according
Tathagata
up
be
And
of
away
he
king
Commandments,
royal food,
long,
But
his
also
story of the
tlie
gods.
Teacher
the
When
the
life
his
of years.
passed
his
to
Exhortation
thousands
age
of
his
king
Bodisat,
the
the
Five
to
downwards.
deeds
good
the
food, like
Bodisat
the
from
the
living creatures;
of
supply
in
thenceforward
he
to
from
great king !
king
doing),
security
to
"
righteously,
confirming
law
tlie
preaclied
righteousness,
on
Birds, beginning
And
and
Bodisat
verses
Walk
JATAKA.
DOG.
then
and
the
ants,
attend-
No.
23.
BHOJAJANIYA
JATAKA.
The
"Though
when
the
the
the
wise
and
did
he
to
Bodisat
and
perfumed
into
became
fed
He
delicious
stars,
the
told
lost
heart
Master
0
themselves
then
mendicants,
unremittingly,
received
they
Teacher
had
Formerly,
Brahma-datta
born
was
horse,
Benares.
with
For
"
exert
when
up
when
ago,
Bhoja
wont
said,
the
who
monk
holiness.
and
give
This
"
And
check.*'
tale.
Long
most
after
monk,
were
not
told
the
concerning
struggle
addressed
Thoroughbred.
sidey'*etc.
his
on
Jetavana,
at
in
fallen
Bhoja
fine
of
old
stall, hung
flowers,
decked
furnished
covered
with
with
the
the
out
rice;
and
round
lamp
of
charger
he
of
the
of
smelling
sweet-
oil
fragrant
the
on
fragrant
embroidered
painted
canopy
of
in
stood
of
king
dish
curtains
with
in Benares,
thoroughbred
priceless golden
garlands
a
family
state
with
reigning
was
with
golden
flowers,
that
was
and
never
extinguished.
Now
of
there
Benares.
was
no
On
one
king
who
occasion
did
seven
not
covet
kings
the
kingdom
surrounded
the
2Z."BH0yAjANIYA
246
city,and
sent
Either
give us
"
The
asked
this, and
You
"
ought
once,"
battle
give
what
them
reply.
his
such
battle
!"
told
done.
to battle
out
go
and
shall
fails,we
saying,
ministers, and
to be
was
Send
"
if he
; and
of
Benares,
give us
or
yourself,0 king, to
not
the
was
kingdom,
council
of
king
the
to
the
up
called
king
them
letter
JATAKA.
such
knight
know
at
to
to do
what
afterwards."
The
king
sent
"
said
king,"
Bhoja charger,I
kings, but
the
Take
"
"Yery
and
all
his
from
issued
first
girt
the
galloped back,
Then
the
he
third, and
through
the
prisoner,when
and
so
sixth, and
the
him
on
horse,
king alive,
one
to the
cityguard.
the
taken
Bhoja thoroughbred
he
put
the
second, then
alive ; and
just
Bhoja
himseK
mounted
through
and
the
lightning againstthe
over
kings
had
gushed forth,
blood
And
leave,
his
had
through it,took
five
took
seven
like, my
you
took
he, and
like
again,broke
started
charger
sword,
delivered
and
the
of India."
continent
in mail.
his
broke
thoroughbred
fight,not only
to
city,charged
entrenchment,
the
palace, and
the
on
give battle,
you
carefullyclad
armour,
Can
"
other
any
from
*'
have
lord," said
my
down
brought, and
or
give them
and
good,
went
able
of all the
Bhoja
trusty friend,
if I may
"
shall be
kings
the
kings ?
seven
he,
said,
had
the
sixth
received
began
to
broken
be
king
wound,
in
severe
pain.
the
When
made
and
him
began
Whilst
horseman
lie down
at the
to harness
the
the
saw
Bodisat
Bhoja
was
wounded,
another
lay
his
he
mail,
horse.
there
as
best
he
could, he
2Z.^THE
opened
his eyes,
He
is
able
to
"
The
and
through
the
king.
What
have
king, too,
horse,
line and
"
for the
sent
friend ! 0
will be able
that
alone,
last
I have
to break
stanza
Then
the
wound,
put
broke
from
and
right
seven
the
out
there
as
he
"
horse,
alone,
save
line and
take
deeds
helped
up,
and
put the
saying,
he
uttered
this
to
me^
than
him
to the
himself
Then
the
bound
his
on
his
up
back,
seventh
king
king'sguard.
the
to
!"
up,
line, took
over
him.
hack
Bodisat
harness, seated
seventh
see
darts.
charioteer
the
Bodisat, too,
to
with
and
king's gate,
the
Great
Being
the
said
to
"
Great
the
delivered
went
king
me
all his
on
led
They
harness
knight helped
through
alive, and
sore
Bhoja's better
So
oath
remaining
his side,
on
wounded
The
"
that
so
fallen
Though
And
the
other
No
power.
remaining
me
And
lost.
"
king
Have
me."
to
on
the
the
killed; and
be
lying
other
I will not
already done.
armour
said
no
through
And
king.
will be
And
be
take
done
through
knight, and
won't
or
enemy's
king."
knight
horse
equal, will
break
can
himself,
to
line,
already
no
he
was,
has
seventh
save
who
said
That
horse.
break
knight, too,
the
another
247
knight, and
the
saw
harnessing
seventh
THOROUGHBRED.
BHOJA
King
slay not
them, and
let them
to the
knight
let
warrior
be
all
come
those
go.
given
the
Let
to him
honour
alone.
ruin
when
delivered
them
to
Take
kings.
seven
he
over
an
due
to
It is not
has
taken
to
you.
And
do
rule
when
took
off
his
the
the
gave
knight
them
sent
life
then
he
And
of
Jataka
knight
the
was
END
the
by saying,
And
ruled
he
at
so
THE
the
check.
ordained
lead
wise,
How
according
to
salvation
to
you
in
the
"The
the
concluded,
was
OF
of
end
Truths.
the
king
of
but
the
of
Fruit
connexion,
Sariputta,
STORY
his
unremittingly,
received
to
the
and
deeds.
mendicants,
being
the
him,
and
and
from
against
that
and
THE
BHOJA
who
summed
time
Bhoja
monk
Arahatship.
was
up
Ananda,
thoroughbred
myself."
OF
off,
it
him,
oath
themselves
adapted
made
Teacher
was
established
was
his
to
they
exhortation
heart
the
Then
so
rebel
equity,
after
heart,
explained
his
lost
when
in
religion
then
When
had
lose
you
system
and
exerted
times,
for
an
place.
own
"Thus,
added,
took
and
not
his
king, they
taking
were
performed
according
away
give
not
can
to
righteousness
former
did
and
each
passed
in
even
funeral
would
the
"
last.
honour,
they
Teacher
The
the
that
in
his
great
away
kingdom
his
had
they
as
breathed
king
kings
seven
And
equity
exhorted
thus
had
harness.
he
and
righteousness
Bodisat
the
piece by piece,
Then
in
kingdom
and
commandments,
the
keep
you
your
And
JATAKA.
\."BHOJAjANIYA
248
THOROUGHBRED.
JATAKA.
Z^-AJANNA
250
When
for
Bodisat
the
the
stanza
thought
lying
and
charioteer,
he
this,
saw
he
as
before,
as
sent
this
uttered
was,
At
"
Whatever
The
charioteer
broke
the
with
king
him,
drove
up
lying
there
to
the
"
took
and
gate
seventh
the
bringing
king's
him,
harnessed
up,
line, and
seventh
in
gives
Bodisat
the
helped
through
then
who
fire !
of
full
still
horse
mischance,
whate'er
chance,
may
hack
place.
every
thoroughbred's
'Tis
The
in
time,
every
out
horse.
the
Bodisat,
The
as
and
before,
rites
'funeral
his
ruled
When
"
finished
had
the
Truths,
and
OF
king
performed
the
charioteer,
to
and
summed
passed
away
of
time
that
the
after
was
THE
STORY
OF
THE
he
discourse,
up
Arahatship
obtained
king
the
the
Ananda,
Buddha."
Supreme
EJ^D
honour
did
king
deeds.
Teacher
The
The
righteousness,
the
having
saying,
the
his
to
body,
with
kingdom
according
monk
his
over
the
side, exhorted
last.
his
breathed
then
his
on
THOROUGHBRED.
Jataka
Truths)
the-
claimed
pro-
(that
by
horse
25.
No.
TITTHA
JATAKA.
The
Feed
"
the
told
wliile
resident
CO-
but
who
the
as
]N"ow
the
for
the
Four
grasp.
faintest
As
the
to
Tathiigata."
The
months
Master
lead
to
And
title
his
be
of
him
of
honour
co-
long
corruption
his
rule,
We
to
the
Sariputta
given
to
to
come
period
life
house.
of
the
for
him
to
being
able
to
get
unable
to
resident
religious
difficult
was
of
one
Truth
inquired
that
was
that
had
without
Righteousness
led
the
to
goldsmith's
was
of
he
it
under
from
so
it.
the
monk
in
of
must
belongs
hence
He
spent
on
was
Righteousness,
prescribed
reason.
impurity
he
(Arahatship)
can
the
births
of
idea
"He
sight through
Minister
himself,
Buddha
the
and
benefit
no
successive
time
character.
true
following
the
notion
salvation
for
derived
continual
gold,
purest
else
one
his
of
motives
and
Righteousness
of
that
at
goldsmith.
hearts
no
wlio
Master
the
"
Minister
meditation
hundred
From
the
of
monk
"
five
of
ignorance
exercise
in
to
Minister
through
of
and
only,
the
This
etc.
monk
been
formerly
subject
under
knowledge
Buddhas
the
about
junior
Ford.)
the
at
charioteer,"
then,
Jetavana
at
had
For
even
horse,
Horse
junior,
whom
those
will
take
bestow
he
said
only
him
to
the
Master.
why
he
Sariputta.
brought
the
2^."
252
monk
before
meditation
Mm.
for
JATAKA.
TITTHA
"Lord!
this
subject of
prescribed a
in
brother, but
four
months
bas
be
"
"
motives
of
Do
men.
you
go
but
now;
in
return
the
On
day
bis return
in
brother
There,
his
with
in
tbe
of
surpassingsize
he
beauty.
the
spent the
evening
the
round
a
And
took
and
that
in
it
flower
one
tellingthe
flower, he
of
rest
monastery.
pond,
them
among
that
watch
and
in
created
lotuses, and
and
he
walk
his
on
mango-grove,
there
monks
apartment, and
him
large cluster
down
with
monk
of
sit
to
returned
his
to
apartment.
Tbe
monk
Blessed
tbe
One
tbe
gazed
at
made
that
flower
very
Tbe
as
and
lost its
watching it, it faded away
colour.
Then
tbe petalsbegan to fall ofi",
beginning with
the outermost, and in a minute
they had all dropped on
last the heart
the ground. At
fell to pieces,and
tbe
knob
centre
only remained.
As
monk
was
tbe
monk
lotus-flower
was
bas
its
and
gone
the
of his mind
thought,
exquisitelybeautiful!
petals and filaments
centre
only
decay, what
may
Verily nothing that
eyes
this, he
saw
were
knob
is left !
If
"But
its
Now
colour
fallen
bave
such
this
now
flower
not
"
of
away,
can
so
mine
And
the
25."
Then
the
insight;
"
Root
As
Devote
To
of
the
stanza
ship ;
and
at
every
kind
of future
of
hymn
the Blessed
the
has
is
wearing
Which
reached
He
dispelled
;
The
reverence.
of the
the
joy
in
and
well controlled
Elder
with
Eahu's
it every
free,
jaws.
came
his
"
sun
earth.
Blessed
the
sin
mighty
all the
over
also
took
Teacher, he
set
moon
"
of his mind.
cranny
clouds
to
fixed,
now.
the
thousand-ray'dand
returned
he
from
delusion,
to every
the
dissipates
And
body
as
"
gloriouslustre
Sheds
destroyed;
senses
of
darkness
utter
And
whose
is
heart
eclipsehas passed,from
an
as
his
to
'^
Arahat-
to
delivered
utterance
are
his last
gained freedom
Just
preached !
reached
He
has
an
"
life is pure,
The
out
"
has
being
now
life,he gave
alone
One
monk
of
thought
Whose
When
sent
praisebeginning
who
has
spiritual
to
hand.
your
of Peace
Way
evil inclinations
Whose
He
lotus with
over
was
the
who
He
the
which
the
the
attained
had
he
253
self.
autumn
yourselfto
the Nirvana
As
FORD.
love of
the
might
you
that
knew
THE
without
as
out
AT
HORSE
Master
and
appearance
THE
; and
co-resident
One,
and
when
he
him
paid
took
leave
junior back
with
him.
And
the
brethren.
Lecture
^
This
commentator
is
news
of this
was
noised
verse
No.
tells the
285
same
of the
story as
'
abroad
the
of
evening in
the
Sage,
ScriptureVerses,' apropos
is told here.
among
of
which
the
the
and
the
26."
254
JATAKA.
TITTHA
Teacher
the
When
seat, he asked
It is not
as
now,
;
so
they
his
taken
And
talking about.
were
he told
Once
upon
this
know
he,
man's
that
"
tion
disposi-
it."
also I knew
tale.
Brahmadatta
time
Bodisat
the
should
Buddha,
the
said
wonderful, 0 monks,"
very
formerly
And
and
what
them
had
and
there
come
told him.
they
"
had
his
was
reigning in Benares,
was
adviser
in
things spiritualand
temporal.
ford
the
at
the
refused
to
The
Pandit,
"
he
the
at
been
my
reason,
matter
he
said
charger won't
the
rubbed
down
used
to
led
being
Lord
the
the
enter
the
horse
to the
!"
said
horse,
the
with
to
Bodisat, and
why
out
examined
the
and
went
is led down
well,
ford, and
be
state
find
and
when
nothing
had
rubbed
be
down
down,
and
! the
Yery
hack
to be
charger
state
offended
was
king sent^or
The
water
where
horsekeeper
majesty
king's
charger
water
hack
common
the
where
The
bathed.
into
took
somebody
Now
it.
thought,
"
king,
water."
said, "Do
won't
go
he ;
and
went
and
found
you
go,
into
the
to
the
ford."
there
what
Then, reflecting
Some
Your
"
other
horse
must
was
might
have
25."
been
be
watered
So
be
been
here
bave
must
asked
taken
to
ford
it
saw
tbe
curry
to
bas
been
ford
and
Tbis
borse
bere, take
bim
feed bim."
"
Now
at
tbey
tbey
tbe
Bodisat
Tbe
batb
"
It
"
Wby,
*'
Just
Tbe
bis drink
wise
down
be
be
bim
made
ougbt
to
Look
"
be
you,
often
ford
sooner
enougb
uttered
tbe
tbe
at
bim
rub
to
or
down
verse
"
at anotber.
enougb,
a
!"
man
said,tbey
batbed
tbe
took
fed
and
after
borse
tbe
borse
And
bim.
to
as
watering bim,
king.
friend
! bas
borse
tbe
bad
bis
"
!"
way,"
tbe
tbe
motives
And
at first ?
said be ; and
Bodisat
gave
is ! "
be
said,
batbed
be
to tbe
Well,
Lord
in tbis
king
So
it oft
understands
How
tbere
"
bad
tbey.
tbat
otber
eat
back
went
tbat,
at
anytbing
vanity tbat
saying,be
wbat
beard
bas, my
bis
king said,
and
said
ford, now
but
rubbing
were
offended
one
ford, and
anotber
255
some
so
tbe
one
FORD.
man
to
Feed
Tbe
Wben
And
If
water."
pond.
if
later.
tbe
tbere, and
otber
delicious
; and
was
borsekeeper,even
most
bim
!"
Lord
batbed
some
THE
just before.
back, my
be
AT
borsekeepers wbetber
Bodisat
to
not
to enter
at tbe
tbe
wisb
just before
tbe
certain
Tben
HORSE
refused
watered
"
THE
even
according to
bis deeds.
away
according to
his deeds.
told bim
mucb
end
And
all.
bonour, saying,
of sucb
at tbe
away
"
of
an
animal
as
tbis life be
tbe Bodisat
too
**
He
tbis.
passed
passed
2b."TITTHA
2s6
When
the
of
have
he
his
made
King
the
"
had
saying
this
known
saying,
the
Master
JATAKA.
("Not
man's
Ananda,
but
that
the
formerly
summed
of
charger
state
was
motive
up
time
wise
OF
THE
STORY
OF
THE
also
the
Jataka,
minister
FORD.
tration
illus-
mendicants,
was
myself."
END
in
discourse
only,
now
and
connexion,
The
this
finished
did
this
so
"),
by
monk,
was
2^."MAHILA-MUKHA
258
better
for you
JATAKA.
in
come
the
"
"
So
"
"
his friends
has
said such
Such
and
such
at
others
who
The
and
won
fellow
his
by
before
"
"
you,
s
will ?
able
procured
you,
lead
to
for
datta
Deva-
take
must
we
you
him
has
asked
Teacher
then!
asked, "What,
!
bringing this
to
are
with
brother
"
"
took
brother
This
and
wickedness
The
Yet
So
under
Ajata-sattu,
well
so
food
Come
them, and
saw
againsthis
you
with
favour
system
here, 0 mendicants
come
you
curried
wickedness.
Master
The
of the Buddhas.
bitter enemy
Hall.
Lecture
the
is
partake of
now
my
it is the
Devadatta,
it is not
under
Master
the
take
and
go
eat."
has
vows
Nirvana,
to
you
the
his
over
took
who
but
! Devadatta
wicked
reply.
brethren, that
Gaya-slsa;
give me to
Brother
said he.
the
was
true.
were
"
thing ?
one,"
it is true,
meals
if that
him
Who
"Well,
"
asked
food
the
vows
datta'
Deva-
which
for him."
earned
this
whether
him
was
true
what
tlieysaid.
"
others
who
Then
it.
!"
Lord
replied he,
give me food :
said the
Devadatta
you, who
took
Teacher,
is
the
"
"
it is not
that
I do
monk,
sinful, wicked
vows
here,
eat
Devadatta,
but
the
eat."
make
man.
no
How
Devadatta's
excuse
then
bread,
for
can
even
26."
while
^r/Z
COMMUNICATIONS,
devoting yourselfto
when
even
follow
right
also any
Long
in
one
whom
Brahmadatta
the Bodisat
became
had
elephant,named
and
gentle,and
state
]N^ow
his
near
broken
out
ford
has
; the
robbery
no
must
instructingone
And
the
next
assembled
Early
he
slew.
So
and
his
who
told the
killed every
as
sulted
con-
tunnel
carried
be
the
open
place
tunnel
or
road
or
with
things, even
againsthim
up
scruplesof conduct,
cruelty." Thus
one
an
advising
he
king
that
be
to
"It
the
is
me
harsh, violent,
so.
elephant keeper
near
When
thought,
future
treated
days they
together.
trunk, dashed
came
he
for many
so
reallybecame
So, likewise, he
they
good
and
him,
after
and
with
in
am
morning
one
to
should
off the
they said,
he
seized with
slaying every
only
consulted
what
the
Thus
"
And
in
king
teaching.
are
cruel."
Him
clear
united
there, and
elephant heard
and
off
and
the
was
housebreaking
carry
be
never
with
from
one
but
they
should
should
taker
murder, thus
far
not
made
been
time
that
night-time
at
carried
be
to
tale.
Girly-face,'who
came
; thus
should
breach
At
plans, saying,
through
goods
the
their
told
used
nobody.
down
sat
always,
you
reigning in Benares,
was
hurt
robbers
stall,and
about
be
would
he
minister.
his
day,
one
And
Yet
honoured,
you
met."
you
when
ago,
religion?
my
those
259
to the
second
there.
came
ground, and
and
third,
him.
Girly-face
'
had
The
gone
King
mad,
sent
2^."MAHILA'MUKHA
26o
Bodisat, saying,
the
what's
the
of
reason
Bodisat
The
after
overhearingsome
as
keepers,
Has
time,
the
"
near
"
Bodisat
The
is
Majesty
has become
and
be;
Rogue
thinking
the
elephant
at
night
and
talk
on
to
come
told
king,
the
with
matter
from
the
There
"
elephant, your
hearing robbers
talk
that
he
Rogue."
ought
to do
we
now
venerable
the
in
seated
lives,^be
their
the
holy devotees,
Let
"
bodily
become
asked
used
and
away,
simply
; what
"Well
thieves
went
; it is
he
no
other, and
or
out
reply.
bodily
nothing
had
talking going
any
!"
could
have
So
find
Rogue
reason
must
and
"
Some
the
he
for him.
been
stable ?
together,"was
the
conversation
there
sir !
yes,
that
lesson
become
findinghe
what
conclusion
TAKA.
Pandit,
go,
having
over
to the
meant
you
there, and
came
was
Do
"
his
went
ailment, thought
it
JA
*'
the
by
elephant
saintliness
of
talk
of
stable
and
righteousness."
*
has
"
been
elephant
driven
of the
himself
than
those
is
technical
well-known
herd, and
from
for
term
male
who
the
females, by a stronger
rutting season, has lost his selfgentle before, become
exceedingly
away
the
male, who, in
elephants, however
for
Such
and
wanton.
renunciation
the
result,not
are
therefore
Samanas
and
out
or
command.
vicious
"
Eogue
the
of
superiority
of self-culture
and
caste
"
true
Brahmanship
self-control.
The
inculcated
by
Brahmans
Brahmans.
the
It
would
not
have
is
"
Samanas
by saintliness of life.'
Buddhists, though they disregarded the
necessarily
Brahmans,
true
not
were
ceremonies
Eeal
of peace.
birth,but
of
The
rites
answered
who
:
are
throughout the
distinguished
life,but by birth ; and who would be represented
render
the
as
likelyto talk, not of righteousness,but of ritual. I cannot
and
I
much
doubt
Samanas
and
Brahmans,'
therefore,
by
very
compound,
has that meaning
it ever
whether
(but see Childers contra^ under Samana).
the
to send
king's purpose
Jatakas,
not
by
Brahmans
of
holiness
'
It
Buddhist
who
idea that
entered
had
reached
to
Parinibbana
the
the
has
never
certainly
the
the
goal
of
sense
only true
Noble
of
the
Sutta, p. 58.
Samanas
Samanas
Path, and
Noble
the
or
were
Brahmans.'
those
members
It
was
of
those
an
the
who
See
early
Order
had
Maha
26.-E
"Then
do
Bodisat
so,
tellingthem
So, seated
should
one
conduct
On
be
struck,
to be
ought
from
he became
The
king
Is he
the
because
no
Lord!
The
wise
he
all the
passed away
The
saying,he
so
to
thieves
"
No
upright
good
men
!"
are
And
friend?
it, my
motives
good
having
he
had
any
said, you
one
you
followed
well trained,
once
honour
age,
more
to
one
the
born
as
and, with
Bodisat
animal.
an
the
for
Bodisat,
his deeds.
finished
said
in his former
lost.
of
even
old
has,
talk,
firm
had
great
gave
was,
the stanza
hearts
with
men
he
as
to kill.
about
went
according to
to follow
is
uttered
to robbers*
goodness he
king
Teacher
of what
be
re-established
statelyelephant stood
lived
these
elephant,bad
been
men,
understanding the
And
the
"
And
the
of
man
me
to
am
Bodisat, "How
By listeningto
Then
the
'
In
forth
is
It
"
asked
Girly-face
The
And
merciful."
patient,loving,and
By Kstening first
*
elephant's stall,
The
quiet.
character."
the
killed.
one
and
of the
king.
elephant,they began
tame
my
the
holy things.
this time
quieted?
"Yes,
used
near
teaching ;
so
of
far from
not
sit
to
men
to talk
261
friend," said
my
holy
got
COMMUNICATIONS,
F/L
this
tion
discourse, in illustra-
When
thieves ; when
monk,
you
you
heard
what
you
heard
what
2Q."MAHILA-MUKHA
262
righteous
the
and
connexion,
who
at
the
king
said,
that
JATAKA.
followed
you
summed
time
'
the
Perhaps
'
But
I
character,
in
'
"Woman-face
Mahila-mukha.
gentle
STORY
THE
this
as
the
minister
is
be
somewhat
is
the
more
evidently
absurd
rendering
the
to
by
for
Western
"He
myself.'^
GIRLY-FACE.'
literal
the
traitor-monk,
was
expression
too
made
saying,
the
was
ABOUT
allusion
rendered
have
story
would
by
'
'
OF
END
lie
Jataka
Girly-face
and
Ananda,
was
the
up
was
them"),
elephant's
Girly-face.'
tastes.
of
the
word
naturally
The
aggeration
ex-
No.
27.
ABHINHA
JATAKA.
The
"No
longer
Master
lay
told
when
of
him
till
used
etc.
old
an
This
"
monk
the
and
about
their
them
what
Then
he
said,
been
close
And
he
that
became
time
the
talking
the
talking
gave
back
with
him
talking
with
him
other,
The
city.
then
and
city gate,
them
between
came
be-
in
told
they
asked
he
came,
and
Hall
Lecture
have
mendicants,
also
so
the
in
Teacher
about,
only,
were
other
to
brethren.
When
they
the
friendship
sat
now
and
day
every
The
went
to
to
went
former
him.
these
birth."
tale.
when
ago,
Bodisat
Not
"
and
the
monks
were
allies
told
Long
close
intimacy.
they
other.
the
him
among
the
day
one
of
returned
the
talk
and
friends.
two
were
Order,
chatting
accompany
common
Now
there
sat
And
there
himself;
then
to
back.
house
ate
and
sunset,
turn
and
monastery,
again,
At
even"
about
goes,
the
the
at
eat,
to
story
entered
meal
the
the
them
his
the
Dog.
morsel
Jetavana
at
Savatthi,
One
to
take
he
can
the
convert.
At
get
and
Elephant
Brahmadatta
his
dog
reigning
was
in
Benares,
minister.
used
to
go
to
the
state
elephant's
2n."ABHINHA
264
stable,and
feed
elephant fed.
became
; and
other
of the
But
At
him.
by
hold
attracted
Being
dog
there
day
to his
the
village.
dog, would
let the
He
the
sent
went
with
the
the
to
and
near
himself,
Is
"
Certainly,Sir
"
fond
indeed
Where
is it
very
**
Some
Do
man
Sir!"
Then
the
nothing
the
the
the
So
the desires
of
of the
elephant
elephant wants
the
among
of
Mahilvagsa
the number.
you
sad
There
to be
seems
be
must
And
one
nothing
overwhelmed
so
I should
phant
ele-
the
had
think, who
he
asked
with
whom
phant-keep
ele-
the
is
he
"
was
took
where
the
he
of whom
dog
was
food.
away."
lives ?
man
the
Mahavagsa
his
it
and
went
with
refused
told
"
the
king,
elephant,your
the
king
sends
Mahinda
Lag
must
aha
often
to be
have
heard
the
Jataka
"
There's
majesty ;
Mahinda
finds
the
Pandit, and
go.
seeing how
any
other
matter
at p. 121
they
"
Bodisat
state
Do
"
him."
There
now
or
"No,
And
bathe.
nor
elephant'sbehaviour."^
"
one,
to
the
it back
!"
know
you
some
with
elephant,missing
He
there
intimate
particularly
"
him.
dear
the
gave
time
of the
with
matter
fro.
to and
took
stable, and
to
without
dog, and
drink
nor
eat
to
it.
cause
grief by missing
become
"
eat
about
looked, said
bodily the
that
soon
by catching
peasant who
Bodisat, saying,
what's
So he
From
used
himself
swinging
the
food, he
happy
was
amuse
and
for the
neither
know
king
find out
to
came
elephant-keepermoney
him
of them
used
the
by
elephant,and
the
elephant'strunk,
one
there
last neither
the
fell where
of rice which
lumps
close
the
the
on
JATAKA,
*'
find
to
motive
once
out
why
be
that
fied
always grati-
who
stories
to
but
The
author
told, and
this
No.
28.
IS^AISTDI-YISALA
The
"Speak
For
on
the
asked
acknowledging
speaking,
An
animal
lose
Long
then
the
as
Now,
after
had
many
guidance
he
it.
who
he
told
for
Harsh
"
animals.
to
even
the
their
on
saying,
him
addressed
harshly
tale.
Gandhara
The
sent
And
them,
and
abuse.
He
unpleasant,
man
monks,
of
true.
was
Bodisat
The
Takka-
in
reigning
was
Gandhara.
are
evil
bye-law,"
if
the
yet
was
members
characters
deeds
and
may
of
the
so
words
say,
BudcUiist
in
to
came
life
are
Order
said
to
in
the
of
Brahman,
wont
were
They
legend.
Buddhist
enacted
certain
who
devotees
noted
one
calf,
young
some
upon
whose
of
about
by
bull.
"Six"
*'
of
of
attending
monks,
king
land
when
These
is
Six.^
peaceable
kinds
Jeta-
at
disturbance
ten
it
when
the
made
reproved
And
ago
sila, in
whether
made
thousand."
the
mendicants,
once
Six
One
it, he
of
language
with
them
told
annoying
Blessed
the
Bet.
Master
the
them
told
and
the
and
the
Won
abusive
snubbing,
overwhelming
Six,
who
occasion
one
scorning,
monks
Bull
kindly.''^Thi^
concerning
vana
JATAKA.
have
given
Vinaya
Mendicants.
to
are
occasion
Pitaka
for
six
to
the
2B."
give oxen
has
other
I
weight
about
in
strength,and
he
lie called
treatingit
said
great
of
himself,
to
in my
; and
care
India
to let the
were
so
And
267
it
like
rice.
continent
if I
What
BET.
of it ;
with
up
THE
bull.
fond
up,
me
all the
can.
my
turn
This
"
there's
the
drag
can
Brahman
know
provide
sustenance
Do
go
!"
for him
And
he
said
Brahman,
him
grew
brought
ox
the
gruel and
on
Bodisat
the
Brahman
WON
very
grew
feeding it
and
WHO
received
priests,
to
When
no
BULL
Yisala, and
Nandi
son,
THE
to
Brahman,
squire rich
some
thousand
to the
day
one
that your
you
offer
cattle, and
in
will
ox
"
bet
to
laden
hundred
move
now.
carts."
Brahman
The
went
thus
"
Such
added,
and
to touch
"
I have
"
such
an
carts, loads
said
in my
"
Then
make
All
right!
bet
waggons
gravel
and
all
Then
scented
then
and
side
country-
is
who
"
good
to
all ! "
and
in
Where
"
!"
the
world
is
about
I bet
you
it ! "
a
for
ranged
stones,
bathed
rice,hung
Nandi
a
he
thousand
And
made.
made
Brahman.
said the
he
two
filled
them
all in
hundred
round
row,
carts
sand
and
and
tied
to axle-tree.
Yisala, gave
garland
can."
bullocks)with
firmlytogether,cross-bar
he
in the whole
Brahman,
squire.
bet
was
(small
them
the
house
Just
So the
"
"
"
"
versation
con-
strongest?
farmer
the
none
are
one
ox
!"
own
my
!"
Tush
there
the
think
said
man's,"
course
hundred
move
started
farmer, and
do you
hereabout
such
of
but
"
rich
bullocks
"Whose
to
him
measure
of
yoked
2%."NANDI-
268
him
himself
by
on
the
up
! you
The
I
so
as
Then
the
Brahman
"
And
that
his
minus
home
house,
his
Gee
! !"
addresses
me
his four
claimed
as
legs as
bet, and
And
pieces.
his
out
went
ox,
overwhelmed
down
lay
his
thousand
thousand, took
and
seat
"
out,
wretch
you
his
perfectlystill.
the
over
took
called
keeping
moment
hand
the Brahman,
to
along !
posts, he stood
squire
he
himself, "He
to
wretch
no
many
the
made
am
Then
cart.
'em
Drag
said
Bodisat
TAKA.
his
!!
brute
wretch.
firm
to tlie front
pole,raised
JA
VISALA
with
grief.
Kanda
Presently
place,came
said to
pieces?
Brahman
have
are
"
can
asleep?
you
thousand
"
made
"
Never, my
"
Then
my
about
your
house, and
or
rubbed
up
against the
"
!"
call
did
you
fault.
Go
me
in
long
so
pots,
any
dear
call
never
lived
messes
why
It's not
IVe
broken
ever
walls, or
and
How
Brahman
"
Brahman
the
saw
the
about
roaming
was
him,
Sleep !
"
and
up
What,
"
Yisala, who
me
and
now,
wretch
wretch
him
bet
"
thousand,
two
I, who
again
fault.
It's your
wretch
no
am
at all!"
When
the
bet
two
out
Nandi
He
pole
Yisala
Brahman
heard
managed
and
on
of timber
the
one
from
this
what
carts
yoked
in
the
him
the
on
the
point of
said, he
the
made
foremost
following way:
cross-piecefast
side ;
he
he
cart.
tied
together; yoked
other
he
the
yoke
fixed
to
the
smooth
the
Nandi
piece
axle-end, and
29.
it fast ;
not
move
one
ox
this way
drag
to
the
!!
Drag
the
Bodisat, with
And
one
the
yoke
could
possiblefor
the
on
beauty
out,
pole,stroked
Gee
"
! my
up
!!"
mighty effort,dragged
one
place where
cattle-owner
the
Then
handed
the
and
wards
forthe
brought
foremost
to
over
the
acknowledged
Brahman
bystanders,too, presented
and
cross-piece,
had
one
stood
and
to the
the
was
heavily-laden carts,
up
269
bullock-cart.
called
along, my
hundred
the
hindmost
it
it
himself
back, and
beauty
on
and
double
seated
Yisala
BET.
done,
was
way,
the
Nandi
THE
fastenings of
that
forwards
Brahman
the
Then
and
WON
this
when
that
so
WHO
witli the
it round
wrapping
tied
BULL
THE
"
the
Thus, by
whole
became
means
of the
the
the
with
property of
Bodisat, great
beaten,
thousand
two
Bodisat
the
himself
was
; the
large
sum
the
Brahman.
the
wealth
he
acquired.
So
words,
uttered,
a
Teacher
the
Buddha,
as
rule of moral
conduct
Speak kindly ;
He
moved
He
gained
him
the
When
the
of
speak
heavy weight
that
and
down
wealth
; he
had
time
in words
for him
was
unkind
kindly spake.
who
delightedwith
was
given
"
never
Teacher
"Harsh
this lesson
them
the
in virtue
Jataka,
summed
up
Ananda,
but
Nandi
W^HO
WON
him
"
Yisala
The
was
myself."
END
OF
THE
STORY
OF
THE
BULL
THE
BET.
29.
No.
KANHA
Old
The
Whene'er
"
while
of
Story
The
of
city
of
Day
This
Miracle.
be
told
in
the
in
that
on
in
Birth
Book.
the
occasion
heaven,
FestivaP
and
the
Thirteenth
time
some
Pavarana
That
explained
performed
the
Master
the
"
Antelope,
Sagkassa,
Bull.
Double
will
remained
Miracle,
Great
the
the
Buddha
Supreme
^'
heavy.
Heaven
Sarabha
the
Double
he
about
from
Descent
the
Black
Woman's
load
the
Jetavana,
at
JATAKA.
and
descended
and
entered
Jetavana
were
seated
in
of
Teacher,
on
the
at
with
great
retinue.
began
extol
to
the
yoke
Though
the
wonders
Tathagata
bears
This
go
deluded
ways.
In
unknown,
Professor
he
spent
unequalled
festival,
WAS
is said
in
to
the
held
'
Truly,
"
able
*
The
the
bear.
to
will
We
could
they
is
they
Tathagata.
is
work
do
not
of
power
form
have
Indian
of
of
the
the
this
had
Order
angels"
but
curious
into
Antiquary
not,
give
to
learning
descended
the
close
authorities, three)
of
sake,
celebrate
to
some
among
own
opportunity
an
to
members
the
his
for
subsequent
Cowell
wonders
(or, according
wliich
had
angels
the
saying,
on
Hall,
saying,
else
none
kept
how
Lecture
of
power
work
December
four
heaven
to
the
the
the
''
during
Buddha
The
the
weather,
will
Ah
was
"WAS,
Teachers
Six
We
TathSgata
to
is the
one.
even
virtue
the
unequalled
Brethren
of
monks
the
When
how
to
for
the
stay
in
whose
a
the
he
cared
happy
and
of
their
error
origin
similar
rainy
place.
one
that
course,
season
of
ignorantly
forsake
with
1879.
of
the
legend,
hell
to
of
months
is at
present
object.
See
THE
When
they
*'
the
could
find
he told
Bodisat
she
Brahmadatta
returned
to life
when
Now,
when
when
ago,
in
while
it
He
him
he
the
horns,
that
birth
And
dragged.'*
themselves
for
account
stopped
owners
him
gave
their
like
her
to
And
lodging.
and
son,
roamed
about,
was
dewlaps, and
or
his
by pulling
old woman's
The
"
as
village children
ears,
calf,its
house, and
villagecattle,and
or
bull.
young
known
up, he
grew
The
quiet.
yoke
said,
feeding
rice.
became
soon
with
he
former
what
reigning in Benares,
was
treatinghim
up,
gruel and
When
the
in
weight
as
woman's
settled their
brought
on
still
was
old
an
they
him
the
them
Then
bear
animal
271
asked
him.
now
an
drag
to
one
BULL.
tale.
Long
no
when
even
told
they
should
! who
For
BLACK
there, he
came
and
discussing,
were
bear
can
the
Teacher
mendicants
WOMAN'S
OLD
black
as
Blackie."
collyrium,
as
and
good-tempered
very
to
catch
hang
on
to him
riding
tail, or
of
hold
used
amuse
or
his
about
his
on
back.
One
day
She's
poor.
taken
and
has
for
hire, and
day
he
Now
said to
he
treated
was
one
across,
a
row
but
day
they
on
ford
even
could
relieve
always
his bullocks
much
like
me
so
neighbouring
And
so
himself,
were
when
not
the
young
with
not
he
move
pains,too,
her
distress
look
out
yoked
one
job.
bullock-
unable
cart
to
five
by
to
from
arrived
owner
the
were
And
hundred
only
wretchedly
bringing me
!"
for
caravan
five
in
if I
What
son.
is
mother
My
"
drag
hundred
itself.
up,
work
that
at
waggons.
the
carts
pair
in
2^."
272
Bodisat
The
judge
of
there
were
drag
the
Who
like
give a
reward
"
has
no
the
the
for
and
whether
see
Bodisat, he thought
he
bull
of this
cart, and
!"
then
fellow
willing to
am
over."
dragged
carts
him
yoke
to
to
men,
the
the
having
about
famous
"
my
to
was
close
able
herdsmen
him
villagecattle
thoroughbred
Seeing
yoke
to
the
owner
any
be the owners,
said
He
"
they.
hereabouts."
owner
he
when
But
them
asked
him
Catch
with
began looking
carts.
may
should
JATAKA.
caravan
young
among
do ; and
would
"
The
cattle,and
over
HA
grazing
was
ford.
the
to
KAN
him
began
to
along,he
put
could
and
drag
the
his
string through
get him
not
to
till he
go
nose
For
come.
promised
was
reward.
The
caravan
young
said to him,
for each
cart
dragged
it up
in the
And
So the
bundle,
for
him
go
of the
The
that
each
!"
now
on
cart, and
front
caravan
the
piecesin
pay
a
owner
is too
the
And
"
they
he
up
And
mighty
effort he
all the
carts.
little ;
up
"He
and
in
to
neck.
giving
shan't
in
get him
I
knows,
wrapping
a
his
stood
in
pennies
is not
upon.
and
went
the
high ground.
tied it round
tried in vain
"
pence
accord.
the
on
agreed
thought,
cloth,tied them
fellow
This
rate
so
two
cart, and
himself,
to
own
dragged
then
owner
five hundred
of
rate
with
it safe
he
manner
object was,
all."
his
And
cart.
landed
according to
wages
piecesin
his
these
over
at the
wages
along of
went
and
caravan
bull said
The
you
to the
same
one
you'lldrag
thousand
him
yoked
men
"
the Bodisat
Then
I'll pay
for me,
carts
Sir ! if
"
seeing what
owner,
the
me
let
way
away.
suppose,
thousand
that
2^."
274
Then
the
Blessed
mendicants,
And
Jiitaka
but
the
old
OF
It
will
was
speak.
of
OF
him,
that
and
make
conld
own
wornan's
meaning
the
summed
was
load."
the
up
Uppala-vannii,
myself."
WOMAn's
OLD
old
his
time
was
THE
the
that
time,
that
drag
and
'
Blackie
observed
to
Bull
woman
STORY
be
said
old
"At
them,
connexion
the
woman's
THE
told
Black
the
JATAKA.
HA
One
made
The
"
not
then
END
what
only
he
KAN
BULL.^
BLACK
'Blackie'
understood;
could
understand
but
he
could
30.
No.
MUNIKA
JATAKA.
The
who
Ox
Envied
the
Pis:.
-Q'
Envy
^'
Jetavana,
be
On
that
what
true
It
"
Then
upon
Master
In
of
day
was
will
the
the
monk,
sick
*'
Is
it
"
he.
her
on
when
Brahma-datta
came
to
all
by
there
asked
told
he
in
of
an
the
the
only
marriage
your
into
reigning
an
of
with
ox,
work
in
in
food
evil
life
for
prietor
proof
name
called
the
Benares,
landed
the
brother
younger
'
Little-
household
was
brothers.
daughter
for
bring
lost
you
house
as
two
will
"
tale.
carting
means
in
had
she
girl
turned
were
was
village
the
was
life
already
and
fat
that
monk
"
marriage,
he
of
birth
former
And
And
Now
at
Narada-Kassapa
love-
are
allurement
said,
certain
Big-red.'
carried
That
girl.
asked
you
said
And
ago,
in
red.'
"
! 'tis the
Lord
Bodisat
the
she
Lord
fat
of
Teacher
that
say,
by
while
Book.
the
multitude."
Long
told
about?"
you.
the
'
occasion
the
the
Master
Story
Thirteenth
the
is true.
My
"
Birth
the
they
"What
the
attracted
being
in
explained
in
This
"
about
Younger,
on
Munika."
not
the
son
in
of
that
man
family,
of
rank
and
in
ZQ.-MUNIKA
276
will
for
do
the
to
And
his
the
feast
of
was
Little-red
carting work
these
in the
that
up
Then
the
food
of
death
But
will
come
out
of
for
following stanza
killed
not
*
the
Envy
"
food
I have
poor
times, than
and
him,
!
"
"
Dear
your
to
eat
to
his
Yet
while
be
can
is
pig
the
eating
the
pig
to
daughter'swedding.
see
how
legs,and
of
his
these
men
him
drag
life, and
saying, he
so
All
"
lot.
our
fattening the
are
him
food
he
chaff,and
off
make
uttered
the
cooked
Bodisat
dear
said
?
eats
be
content
ate.
rice, is
men
to
life ! "
there
came
him
up
and
in various
they
ways.
Little-red, "Have
seen
you
"
brother,"
Sausages
'
sign of length of
rice.
Little-red, don't
poor
'Sausages !
not
Eat
his
boiled
What
"
shall
you
And
deadly
seen,
come
brother,
straw
This
pig by
'Tis
Sausages,'my
"It
Sausages,'and
Then
rice !
deprive
'Tis the
And,
boiled
and
guests !
"
and
people
more,
sty, and
the
grass
to
These
seize the
and
with
his
falls
days
his
asked
getting that
his food
feast
few
on
said
creature
provide a
curry
pig
his brother
envy
guests who
pig
household
mere
fellow
of that
reason
the
up
this, he
saw
people give us
they bring
for
fattened
thinking,
parents
Sausages.'
name
her
delicacies
girl'swedding,"
When
Then
neighbouring city.
JATAKA.
our
no
said
he,
Better
food
harm,
"
of
and
what
has
hundred,
only
of the
come
grass
is evidence
thousand
and
straw
that
our
30.-7^^
Then
have
the
already
her,
had
concluded
stood
Teacher
made
by saying,
the
No.
THE
If Munika,
2)
from
doubtless
at that
monk,
STORY
the
Fruit
the
but
'
was
up
OX
V7H0
as
the
But
the
Sausages
girl was
Big-red was
he
love- sick
Conversion.
fat
THE
OF
that
summed
time
when
proclaimed
over,
of
you
through
And
virtue, he
were
monk,
the
Jataka,
'
the
she
pig
is now,
myself."
ENVIED
THE
PIG,
as
"
who
Ananda,
was
OF
derived
He
in
277
life
your
multitude."
Truths
the
lost
connexion, and
love- sick
Little-red
"
lesson
the
the
the
PIG.
then, 0
birth
for
this
in
THE
said, "Thus
food
fast
ENVIED
former
When
monk
END
in
become
Truths.
WHO
Teacher
and
was
OX
of the
name
'
of the
I
piecesof
small
could
sausages.
have
therefore
not
dare
used
meat
to
coin
for
such
curry,
word
as
the
as
'
Indians
had
no
and
Curry-bit-ling,'
ligible
it intelpreserved the joke by using a word which will make
readers.
European
This well-told
as
being one of those Indian
story is peculiarlyinteresting
stories which
have
reached
Europe independentlyof both the
Kalilag and
and
and
the
Barlaam
Professor
Josaphat literature.
Dimnag
Benfey
of his Introduction
to the
Pafica
Tantra) has traced stories
(pp. 228-229
somewhat
analogous throughout European literature ; but our story itself is,
he
for word
found
almost
word
in an
book
unpublished Hebrew
by
says,
Berachia
ben Natronai, only that two
take
the
of
the
two oxen.
place
donkeys
Berachia
lived in the twelfth
thirteenth
or
century, in Provence.
One
of the analogous stories is where
falcon
a
complains to a cock, that,
while
he (the falcon)is so grateful to men
for the little they give him
that
he comes
and hunts
for them
and
at their beck
call,the cock, though fed up
when
to his eyes, tries to escape
Ah !
they catch him.
replies the cock,
falcon
I never
in
to
table,
saw
a
brought
or
a
frying
(Anvar i
yet
pan !
Livre
des
Cabinet
des
xvii.
Suhaili, p. 144;
277;
Fees,
Lumieres, p. 112;
ii. 59 ; La
the so-called
Bidpai et Lokman,
Fontaine, viii. 21). Among
calf laughs at a draught ox
for bearing
a
^sop's Fables is also one where
his drudgery so patiently. The
Soon
after there is a feast,
ox
says nothing.
and the ox gets a holiday,while the calf is led off to the sacrifice (James's
^sop. No. 150).
is the same
Jataka
No.
286
words, save
(1) that
story in almost the same
of
is there Saluha,
which
the
edible
the
the pig's name
root
means
water-lily,
three
and might be freelyrendered
verses
Turnips ; and (2) that there are
to
'
'
'
'
"
"
"
"
'
'
instead
allowed
of
As
one.
to lie
possiblethat
under
the
of the
house.
specialstress
on
the
the
word
shade
is there
hettha-manca,
of the
means
the
laid
I have
which
platform
overhanging eaves,
on
"
or
a
the
fact
above
seat
in
favourite
that
'
Turnips
translated
front
resort
of
the
of
'
was
sty,'it
is
hut, and
the
people
CHAPTER
KULAYAKAYAGGA.
lY.
No.
31.
KULAYAKA
JATAKA.
On
^'Let
the
while
Nestlings
Jetavana,
at
as
the
them
in
towards
Jetavana,
Supreme
Buddha.
One
they
of
used
"
monk
who
from
country
it suited
told
Master
the
This
wood."
the
about
monks
young
into
in
Animals.
to
drank
who
out
with-
water
it.
straining
Two
Mercy
them
had
pleasant
the
strainer,
enough
water
at
is
said,
stopping
set
spot,
of
intention
the
after
and
certain
with
strain
to
Savatthi
a
it
friends,
were
long
as
again
out
the
joining
other
had
not
for
time
one
went
so
both
to
drink.
One
day
strainer
would
and
strainer,
and
he
they
both
Teacher,
The
you
not
unable
drank
from
at
their
Teacher
come
to
without
arrived
bade
?
"
the
When
it.
was
took
it to
other,
the
bear
strained
could
any
longer
up
but
and
of
owner
other
straining.
Jetavana
the
and
dispute;
lend
drank
himself,
thirst,
had
they
And
after
water
get
the
against
his
not
in
the
due
course
saluting
the
seats.
them
welcome,
saying,
'*
Where
are
279
Lord
"
of Kosala
I
"
we
have
; and
we
left it to
hope, then,
The
quarrelled with
me
tlie land
visit
and
you."
in concord."
come
the
on
here
come
strainer
villagein
^'
lend
wouldn't
and
way,
! this
Lord
replied,
monk
his
me
"
strainer
But
the
drank
are
you
without
one
staying in
been
other
said,
one
with
water
Lord
"
! this
it without
knowingly
straining
that
knowingly
in
living things
monk
it!"
Is it true, 0
"
drank
with
water
Yes, Lord
"
Then
monk,
the
he
as
says,
in it ?
livingcreatures
I drank
Teacher
the
said,
"
you
water
There
as
"
it was."
wise
were
men
defeated
ruling in heaven, who, when
flightalong the mighty deep, stopped their
monk,
'
Let
'
pain
to
of their
he
Long
told
time
that
in
born
that
of
when
he
Bodisat
the
very
reigning
was
(justas
villageof
villageas
him
gave
up
grew
Magadha
in
Raja-
Magadha.
in the
born
once
of
king
land
the
car,
tale.^
ago
gaha, in
was
made
life,for the
And
At
and
full
in
and
saying,
sake of supremacy,
put living things
sacrifice of all their glory,and
even
sake of the young
of the Supannas."
us
once,
he
was
the
he
who
Macala
in
nobleman's
known
as
now
Sakka
Magadha)
the
Magha,
Prince
Magha
was
On
son.
of
name
is
the young
Brahman.'
His
The
commentary
Introductory Story is
on
verse
30
is told, with
of
there
the
wife from
some
Dhammapada
different.
family of equal
variations, in the
(pp.
186
and
course
of the
foil.)
; but
the
28o
Zl."KULAVAK'A
rank
; and
JATAKA.
increasingin
and
great giver of gifts,
In
that
and
middle
The
he
of
stand
removed
smoothed
The
there
had
time
then
of
in
occasion
thenceforward
they
so
were
he
thirty.
shed
built
put
up
hall, and
placed
there.
reconciled
were
the
by
ments
Command-
Five
continued
bill-hooks
with
the crowbars
livingthey
and
the
would
way
be
in
plain,form
gifts,and
the
in
them
with
dwellers
the
Bodisat, and
the
the
when
these
up
tear
roads
and
high
the trees
the
early,
hands,
rough
which
places
thus, in many
"
to
the
ways,
exhortations
Commandments.
said
fines, and
drank
their
away
build
villagelistened
kept
other
take
Commandments
have
the
away,
villageheadman
fellows
in
in the four
dig ponds,
in the
rise
to
of vehicles, make
causeways,
keep
used
crowbars
stones
roll them
broke
in
them
Still the
all the
water-pot
result,until
same
and
thirtymen
confirmed
villagepaths,and
Now
the
down,
it, and
those
there
open-roofed
an
that
pulled
stand
piety.
Whilst
with
had
spread
and
he
with
Then
it.
upon
next
Bodisat, who
of the
stood
and
there.
his
standing-room for
the
all the
took
convenient
another
up
spot, and
stood
made
On
out
another
on
spot convenient
the
and
up
soil
of
lumps
again
benches
go
the
again and
; and
works
came
came
village business.
made
another
man
tried
had
stood, and
the
in
stopped
some
feet
his
thirtyfamilies
as
families
transact
became
Commandments.
many
those
with
he
out
another
Bodisat
of
men
; but
on
as
were
villageto
place where
but
he
the
Bodisat
the
to
the
day
one
Five
the
kept
village there
daughters,lie
and
sons
to
taxes, and
strong drink,
Commandments.
But
or
now
to
pot-money,
took
life, or
Magha
the
Zl."JCULAVAKA
282
tlie Bodlsat
Then
of grass
that
; that
we
and
intoxicants
Then
the
all the
him
their
made
them
Thenceforward
of
works
But
allowed
they
Now
Bodisat's
builder
the
"
spell,this
our
them
gave
made
slanderer, and
the
the
elephant
upon
for
sent
to
builder
place where
their
on
carry
and
had
four
the
roads
no
share
to
there
Piety
alone, and
! manage
Brother
in
ourselves
them, and
too
the
household, named
Well-born.
and
at
time
that
at
they
woman
no
hood,
false-
speak
is
left in peace
were
put up
they
as
us
and
charity;
of
to
"
in
bestowed
they
large rest-house
met.
house
and
this
"
confidence
even
strength!
our
in the
slave;
them, and
given
exercise
make
we
have
we
life,not
is not
we
rest-houses
had
king
property
is
; that
that
put up
defence, this
our
which
king
destroy no
we
nothing
give gifts;
dig ponds,
"
guilty of unchastity,nor
drink
love, and
that
"
take
never
are
nor
is
this
we
said,
spoke, and
spellbut
other
no
JATAKA.
in the
good
four
were
work.
in
women
the
Piety,Thoughtful, Pleasing,
took
gave
opportunity
an
him
somehow
to
bribe, and
give
me
of
meeting
said
this
in
share
him,
to
rest-house."
This
he
work
he
bored
it
finished
Then
for
promised
had
do, and
to
piece
of
timber
when
wrapped
the
putting up
hall
the
it up
was
the
in
before
dried
doing
cloth
finished, and
pinnacle,he said,
"
and
the
other
planed;
and
pinnacle. And
a
the
when
laid
time
it
had
it
and
was
aside.
come
31."
''
Dear
me!
"
What's
"
We
"
that ?"
well
But
*^
ought
You
"
as
had
to be
!"
provided for
of
out
pinnacle
about
pinnacle
when
they began
just
cut
planed, and
and
we
bored
for use."
and
finished
timber
cut
then
now
'
brought."
one
laid aside
look
must
haven't
pinnacle."
made
done
283
they.
got
and
ago,
What's
"
said
be
ANIMALS.
thing we
! let's have
have
time
some
TO
one
to have
it can't
to
MERCY
there's
ought
Yery
OAT
see
for
said
they.
if there
be
?"
sale
such
put aside
in
thing
one's
any
house."
And
Piety'spremises ;
If you
"
I will
give it
!"
No
"
have
there
?"
said
builder
the
and
hall with
of
inside
the
building of
Sirs ! what
the
hall,
should
women
and
took
rice.
Accept
accomplished !"
be
pinnacle and
provided for
gate, spread it
over
of
row
completed
hall, and
the
in
the
angels,
not.
surrounded
planted
are
you
Brahmais
benches
it,and
They
it with
wall, and
the
fixed
They
in
work
our
this
is
of the
world
womankind
will
so
water
boiled
wall, furnished
for money.
bought
settled that
was
"
where
it.^
pots of
supply
it
"
heavenly
they agreed ;
up
in the
on
she.
said,
place
no
pinnacle ;
their
partaker
be
one
in it."
Save
is
Then
set
you
not
be
repliedthey,
the
saying ?
it could
but
me
share
no
Then
the
let
to
it
constant
hall
with
with
sand
side,
palmyra-trees out-
it.
And
*
that
stone
and
Thoughtful
The
commentator
there
under
seat
say,
was
"
This
on
made
the
"
inscriptionon
an
a
tree
ScriptureVerses"
the
outside, that
hall is called
the
Hall
there
pleasureground
pinnacle,and
all who
of
went
Piety."
adds
that
in
an
; and
so
point
interesting
the
"
Bodisat
might
read
put up
the
letters,
Zl."JircrLAVAJirA
284
it that
perfectwas
fruit-bearingor
And
of
that
made
did
honour
to pay
one's
not
to age,
abuse
to
to
it
there
not
was
particular
any
covered
to
with
five
the
see
at all.^
fulfilled the
is,to support
said of
tbat
beautiful
nothing
Bodisat
the
be
never
pond there,
water-lilies,and
Well-born
And
it could
floweringtree
Pleasing
kinds
JATAKA.
religiousduties
seven
mother,
to
others, and
avoid
to
one's
support
"
father,
speak harshly,
to
selfish, envious,
niggardly disposition.
That
person
Pays
honour
The
do
Three,
friends
At
praise did
born
as
of the
born
time
receive
he
in
there
said,
What
Sakka
And
he
had
"
ambrosia
The
"Scripture Verses"
abruptnessof this rather unkind
that
Well-bom's
share
not
in the
self-controlled,
Great
Thirty
Three
; and
the
at
heaven
Titans
were
Three.
others?"
would
the
Thirty
by
was
house.
of
end
the
of
his
Great
life
Thirty
again.
shared
the
righteousman
again
Great
And
support,
were
that
angels of
the
Proclaim
was
doth
in the
seniors
to the
man
Him
he
parents
slanders
gentle,friendly-speaking,
Is
Such
his
who
being
merit
the
of his
dwelling
is the
given
commentator
remark
Bodisat's
part
in the
the
work.
heaven
of
Titans
to
drink, and
to
the
us
good
to
in
and
kingdom
tlie
reason
servant, she
curious
for this
thought
she
Zl.
when
they
the
by
became
feet
Mount
like
and
TO
fell
coral- tree
just upon
the
The
"
lowest
in Sakka's
is called
When
The
""
they
they knew,
Coral- Tree
Then
and
285
he
men,
headlong
had
them
upon
the
of the
Titans
seized
precipicesof
In
it there
is
stands
the
is not
kalpa,
Tree."
Tree
heaven, for
our
in size to
during
Trumpet-Flower
place
variegatedTrumpet-Flower
saw
"
Sineru, equal
heaven, which
This
"
abode
level of
Tava-tir)saheaven.
and
ANIMALS.
drunken
thrown
called, upon
the
MERCY
Sineru.
They
so
OJV
"
in
bloom,
heaven
in
the
blossoms.''
they said,
thrown
into
us
That
''
the
old
Sakka
has
made
taken
drunk,
us
heavenly
our
city!"
Then
win
made
they
"
our
And
swarmed
they
Sineru
resolve,
like
When
so
Sakka
heard
the
great deep
them
from
the
sky.
But
in his famous
heaven
to
he
along
The
"
the
of
"
perpendicular
cry,
down
to flee away
and
sides
of
went
began
the
against him,
war
again !
up
ants
many
We'll
worsted
summit
Chariot
are
them, and
meet
was
the
Titans
up
fought
in the
Glory
he
with
fight,and
of the southern
of
!"
hundred
vault
and
fiftyleagues in length.^
Now
his chariot
as
route
the
deep.
And
tumbled
silk
like
another
over
Vejayanta.
Giri-mekhala.
Silk
the
passed along
cotton
rapidlydown
Cotton
trees
Tree
cut
were
the
and
Compare
young
over
what
of
ones
into
the
is said
the
great deep,it
Forest, and
mere
as
went
the
down
one
fell into
Winged
along
the
p.
97,
of
after
great
Creatures
above,
its
Mara's
burst
vahana,
3l."Jir[/LAFAirA
286
into
forth
JATAKA.
Hs
asked
Sakka
And
miglity cries.
charioteer,
Matali"
is
this, friend
Matali
as
the
Silk Cotton
Tree
swiftness
of
What
"
that
noise
cry !
0
"
together!
once
Then
answered
let not
these
for the
sake
Titans.
the
Let
"
Most
Let
the
stopped
But
as
must
because
he
the
Abode
And
the
fear of death,
the
with
both
burst
the
the
as
not,
us
sacrifice
the
to
"
Wood
pole.
life :
my
of
him
saw
; he
heaven
of
have
he
and
flight,
said,
Titans
other
And
"
another
by
worldhis
stopped
!"
reinforcements
to
what
stopping,the
must
they took
offspring!
hearing
Archangels
re-entered
his
thereof, surrounded
And
heavens.^
through
1
Matali
car
terrified
returned
to
of the Titans.
Sakka
midst
Let
towards
they
received
has
chariot
returned
coming
be
account.
Cotton
charioteer, on
thought, "Assuredly
systems
good
stanza
Silk
offer up
as
soon
shrieking
are
my
life
the
the
our
me
and
car,
Matali, the
Then
way.
uttered
Matali,
these
not
"Winged
!"
car
gladly let
the
up
Nestlings in
Escape,
death,
"
our
sake, give my
saying,he
so
falls,torn
of
young
Being,
suflPer on
of supremacy,
the
Forest
fear of
the
Great
creatures
Stop
And
patheticis
''
the
I, for their
will
the
car,
your
How
"
Lord
the
by
That
the
is,his
own
earth
that
and
angelsand
heavenly city,and
by
the
the
moment
rose
those
hosts
up
of the
of
stood
in
angels from
Palace
of
thousand
archangelBrahma.
Glory
leagues
Zl."
in
And
height.
ON-
it
TO
MERCY
it
because
was
it received
gloriousvictorythat
ANIMALS.
287
at the
arose
the
of the
name
of this
end
of
Palace
Griory.
Then
Titans
said
Sakka
coming
"
the
places,to prevent
of
respect
which
it has
been
"
the
Snakes, of Winged
Of
Ogres, and
enjoying
the
of his attendants.
the
pinnacle
the
there
angels,on
state, and
towards
And
and
performed
re-born
of
a
as
her
the
of
Sakka
under
angels.
as
of
state
king
white
canopy
the
angels
towards
as
giftof
her
sat
was
re-born
was
jewelledhall
of
his
attendants.
Pleasing
re-born
as
gift of
of
one
the
also
changed
the
her
of his attendants.
pond,
of
of
of
and
existence,
And
in
pleasure-ground,there
the
pleasure-ground under
And
form
her
changed
gift of
Creeper Grove.'
But
also
one
name
gold
of
and
men.
was
of her
her
duties
his
king
as
Piety,'where
of
Dwarfs,
guards,
in consequence
for
throne
Thoughtful
for her
the
existence, and
And
of
name
heaven
of
arose
of
Mighty Kings.
placed
of
form
her
one
under
Four
thus
happiness
firmly placed
stands
Creatures, and
of the
had
Piety changed
the
guards
Of
Sakka
cities
unconquerable
two
line of
fivefold
When
the
in
again,
up
Between
was
in five
placed guards
there
of
form
arose
ful'
Thought-
existence, and
in consequence
And
for
arose
of
name
sequence
con-
her
pond
under
Pleasing.'
since Well-born
had
done
no
act
of
virtue,she
was
re-born
And
as
the
said to
till he
he went
Then
the
Hall
the
Pond
of
These
did
said
"
as
of
have
can
the
to
certain
And
he
showed
her
her
And
tfuFs
he
with
back
delightfulcity with
the
Though
Pleasing.
considered
her.
place,and brought
Piety, and
forest.
Well-born.
sign of
no
"
to !
got
discovered
been
life of
and
Creeper Grove,
exhorted
then
took
her, and
that
time
few
seized it
by
the
fish.
head.
Good
the
! Good
in
village in
my
lay on
his
out
the
people came
"I
sell," said
Sakka,
You
he
her
in
of
and
seated
himself
of
old
form
!
Buy
and
you
an
my
asked
she, "only
and
was,
to
live such
well
able
to
away.
existence, she
Benares.
she
crane
let it go.
are
went
form
her
its tail.
she, and
"
she
before
back
dead, the
wagged
And
up
righteousness. Do
from
whether
see
was
where
cucumbers
The
it
exclaimed
said
And
her.
to
potter'shousehold
golden cucumbers,
Buy
"
live
Commandments,
went
fish
again changed
before, found
the
he
Commandments."
she
When
Sakka
The
!"
Five
dismissed
Thinking
alive, I think
"It's
born
works,
righteousness.
the
in
then
days afterwards,
form
such
no
again
"
lived in
she
born
Henceforward
animal.
an
back, and
forth
able to
keep
as
been
done
having
you,
confirming her
her
have
charity,and
; but
re-born
thus
in the
of
righteousness!
And
was
works
attendants
have
"
There's
"
in
pool
"
my
he
himself,
heaven, and
to
in
crane
she
where
matter
him
female
Sakka
I wonder
"
JATAKA,
Zl."KULAVAKA
288
Sakka,
filled
in
the
as
with
cart
middle
of
calling out,
woman,
cucumbers
was
!"
for them.
those
a
who
life ? "
live
life of
JATAKA.
Zl.-Jir[/LAVAA^A
290
and
Sakka,
she
birth,
and
And
and
led
the
When
the
though
lives
rather
charioteer
In
this
legends,
of
lessons
a
touch
through
an
who
adopted
of
his
houris
passed
away
by
exactly
irony
kindness
good
the
contrary
Sakka
that
to
animals.
is
to
made
were
those
to
in
the
conquer
it !
"
Jataka,
the
the
myself."
ANIMALS.^
in
way
often
they
have
Matali
was
TO
of
example
Buddhists,
creatures
up
was
MERCY
ON
faith,
time
Sakka
but
have
you
saving
summed
that
their
up
though
living
he
wise
formerly
oflPered
you,
so
and
at
STORY
have
we
to
connexion,
THE
OF
effect
gave
discourse,
heaven,
but
with
Ananda,
story
in
life
water
"He
when
rule
according
the
END
he
monk,
Thus,
"
destroy
vows
was
of
this
finished
had
held
than
saying,
by
and
city,
time,
allotted
his
saying,
they
make
he
husband,"
my
deeds.
unstrained
And
but
of
monk,
the
drunk
former
the
multitudes
great
among
Teacher
the
men,
with
honour
his
to
taken
is
one
heavenly
the
to
away
end
according
reproved
say,
in
him
to
This
"
to
her
of
post
at
love
her
him.
he
the
of
reason
moved
was
chose
so
her
by
so
had
the
which
the
modified
taught
Titans,
as
before.
not
current
to
teach
It
is
by might,
No.
32.
IN'ACCA
JATAKA.
The
Pleasant
"
is
in
above
The
It
is
True
on
it
have
you
"Is
said
Lord,^'
told
The
when
at
occasion
is
as
Divinity.^
this
luxurious
are
you
Master
monk.
him,
asked
is true,
"How
luxurious
Story
that
say,
the
"
the
Teacher
they
"
the
cry.''^ This
your
about
Jetavana,
Peacock.
Dancing
true,
what
monk,
?"
he.
luxurious?"
become
the
began
Teacher.
without
But
ofi" his
tore
robe
I'll
"Then
The
began
they
monks
behave
Teacher
The
"Lord!
monk,
who,
disciples,
were
in
stood
in
lower
and
calling
rage,
out,
naked
there
they
sat
talking
there
of
naked
See
above,
the
and
presence,
as
asked
and
as
p.
178.
the
of
and
he
layman).
Hall,
Lecture
think
"To
presence
very
up,
as
in
!"
shame
(of
state
misconduct.
the
came
your
there
his
Shame
assembled
of
so
about,
we
into
stood
way!"
"
the
were
then
talking
were
to
talking
should
this
exclaimed,
returned
the
"When
garment,
flew
bystanders
ofi",and
ran
he
more,
lower
in
about
go
hear
to
his
and
Teacher
the
before
one
waiting
the
that
what
them
!"
Master
they
together.
of
misconduct
in
the
midst
village child,
of
that
the
without
Z2."JVACCA
292
caring
faith
said
brother
the
of
told
the Golden
the
beautiful
the
she
chose
On
So
and
said,
How
between
main
her
her
of the
done,
was
owl
and
story in Book
the
III.
and
you
the
crow,
of the
made
birds
went
! this
from
upon
as
husband
my
husband
choice
she
Peacock
Friend
"
be
one
her
she
liked
young
her
choice
the
best.
called
choose, he
to
region.
birds
of the
neck
tail ; and
assembly
this
the
this
gave
daughter, saying,
peacock, with
Let
the
fixed
his
assembly
"
daughter, a
other
the
the
same
quadrupeds
the
Himalaya
looking over
choose
to
the
many-coloured
words,
right
you
sight of
a
one
husband
the
the
of
And
various
for
sent
the
the
in
he
peacocks,and
together on
met
king
choose
and
from
wife
world,
had
; and
see
birds
of geese,
; in
Goose
to
And
all
together
The
this
Goose.
kinds,
of the
king, the
Golden
royal
most
crowds
the
tale.
their
as
husband.
shame
lost
state, and
jewel of the
lost a jewel of
he
Lion
birds
Not
"
in the first
age
ago,
Now
Teacher,
he
And
Long
goose
cried
bystanders
lower
the
to
lost the
birth
cause/'
the
the
now
former
chose
the
"
Then
when
returned
him,
upon
and
bit;
one
JATAJCA.
"Come
birds, she
bright
the
as
and
caught
gems,
choice
with
and
the
! ''
the
to
up
peacock,
amongst
so
birds, has
many
!"
lastingfeud
is told
Pafica
at
which
length
Tantra
the
in
election
Jataka
is founded
on
No.
rise to
gave
The
270.
this feud.
Z2."
Up
"
so
PEACOCK.
would
not
see
293
greatness," said
my
overflowingwith
delightthat
began
his
he
modesty
the midst
DANCING
to-day you
to
tlie peacock,
all
THE
of the vast
spread
to
"
and
wings
in
and
assembly,
in breach
dance
of
in
dancing he exposed
himself.
Then
the
And
he
heart,
royal Grolden
said,
all
This
decency
nor
give my
not
"
of shame
sense
fellow
in
daughter
Goose
his
has
!"
And
neither
outward
to him.
he
shocked
was
modesty
behaviour
He
has
this
shall
loose from
broken
uttered
in his
to all the
verse
assembly
"
"
Pleasant
is your
Almost
like the
The
feathers
But
to
such
the
his
the
king
was
fair
gosling,and
flew
away.
the
king
place where
When
dancer
in
midst
daughter
peacock
But
the
the
on
can
young
with
covered
is your
about
give
neck.
fathom*s
length.
daughter, sir, of
no
of
of the
shame
Gfolden
the
whole
goose,
straight up
rose
his
at
stowed
assembly be-
getting the
not
from
Geese
And
nephew.
the
went
place
back
to
and
the
he dwelt.
had
Teacher
illustration of what
this brother
tail reach
in your
a
its colour
opal in
back.
!"
mine
Then
now
he
finished
had
lost the
said
this lesson
(" Not
jewel of
the
in
virtue, in
Z2.-'JVACCA
294
also
formerly
lie
made
"The
END
the
This
fable
round
referred
of
280
colour.
and
duck
the
fable
myth,'
its
of
which
and
word
born
meaning
of
Goose
I
the
as
with
the
the
epithet
of
Golden
Eggs.
invented
progress
is
to
of
'
outward
explain
linguistic
at
it
is
i.
"
98,
69.
Goose,
same
golden,'
means
of
as
our
when
latter
an
growth.
more
its
word
gave
is
therefore
expression
of
beauty
Goose
applied
appearance,
The
be
but
recension
Benfey,
descriptive
the
etymologically
and
descriptive
the
word-puzzle,
through
is
'
oldest
has
sented
repre-
must
Europe
the
translated
here
Golden
tale
See
p.
is
gosling
this
MS.
Studien,'
fair
so
in
carved
were
Benfey,
to
Berlin
the
which
reached
not
according
have
epithet
Marjsa
Gans)
meaningless
the
in
PEACOCK.^
Sagwissenschaftliche
German
the
being
goose,
'
IfaT}sa,
wild
in,
myself/'
the
has
story
by
luxurious
the
husband
her
The
contained
Kahn,
But
(compare
lost
Tantra
word
The
'
old.
of
There
for
Jataka,
DANCING
THE
Bharhut.
at
occurring
was
"),
cause
the
was
illustrations
peacock
years
stanza
Pafica
exactly
the
in
to
the
p.
hundred
Geese
those
Tope
the
choosing
sixteen
of
same
up
time
ABOUT
one
Great
that
the
STORY
forms
the
just
least
THE
OF
of
the
by
summed
of
King
wife
and
peacock
but
monk,
of
jewel
connexion,
the
saying,
relief
lost
lie
JATAKA.
to
rise
which
to
true
had
33.
No.
SAMMODAMANA
JATAKA.
The
So
"
long
while
a
the
on
head
This
*'
lords
My
is
verily
Long
At
to
he
of
that
time
place
;
would
and
throw
relatives
he
Brahmadatta
to
life
flock
was
they
he
his
as
net
and
over
they
had
them,
in
Benares,
in
forest
number.
used
who
imitate
the
assembled
get
to
came
tale.
lived
quail-catcher
dwelt,
had
another."
the
and
said,
who
one
told
that
another
agreed,
with
in
thousands
that
saw
quail
At
relations,
reigning
was
many
there
where
when
his
weight).
once,
they
out
placed
against
one
as
fell
they
of
his
animals
Even
long
so
when
came
head
the
quail
enemies
when
ago,
Bodisat
the
unbecoming
request
quarrel
to
cloth
Jataka.
admonishing
relatives
their
the
at
the
for
destruction
great
And
Master
concerning
of
other
or
Kuniila
the
told
Master
the
roll
vessel
in
explained
the
most
conquered
at
be
namely,
time,
^
will
This
"
circular
(a
carrying
when
Quails.
Kapilavatthu,
near
chumhat
the
agreeJ^
hut
Grove,
Banyan
about
quarrel
of
Quarrel
birds
the
as
the
at
sad
them
cry
to
of
go
a
together,
all
into
\.-SAMMODAMANA
296
and
used
sell
to
Now
fowler
I
them, and
is
bringing our
know
each
as
soon
one
lift it up
together^so
and
let it down
then
done,
the
this
the net
they
kin
be
all
told
had
catching
us.
thrown
the
net
mesh
to
of
over
the
it off to any
to carry
thorn
In
let
you,
net, then
"When
from
Now
his
all
like,
placewe
bush.
able to escape
he
This
"
his
from
And
on.
the
From
he
next
the
it
that
is
place under
had
to
day
the
day,
next
just in
thorn
And
from
net
the
be
soon
the
whilst
as
the
way
the
got
fowler
bush, darkness
quailsalways
to
as
bush, and
empty-handed
go
catching nothing,
sundown,
on
underneath.
used
he
and
manner
and
agreed ;
them, threw
themselves
come
quails,
prevent
net,
proceeds.
through
on
of the
to destruction
has
disentangling his
was
and
the
going home,
the
to
was
Bodisat
away
kith
as
then
of
!"
net
To
shall each
we
said
he
as
sides
living out
to
the
; and
Bodisat
stratagem
future,
basket
make
the
day
in
together
into his
one
JATAKA.
had
away.
in the
acted
same
disentangling his
net
and
empty-
home
going
till
handed.
At
establishment
another
"
to
my
But
bush.
you
come
be
up.
they
they
troubled
back
with
carry
about
it.
every
"
have
together ;
it away,
be
somewhere
up
of
As
and
mind
one
soon
single one
else !
no
other
what
it is.
and
throw
for
day
you've got
suppose
But
can't
rage,
I
after
Day
"
fowler,
said the
keep
net,
in
keep
to
livingin harmony
quailsare
cast
!"
dear
My
to him
empty-handed
here
come
you
said
as
it
soon
on
ever
as
they
of
them,
"
lishment
estabThose
as
thorn-
Don't
that'll
JA
ZZ."SAMMODAMAN-A
298
hunter
the
in
heap
of
illustration
ought
to
be
such
quarrels
for
time
quail
STORY
THE
OF
END
He
the
made
who
that
at
but
Deva-datta,
was
relatives
wise
the
myseK."
was
quail
"
there
king,
he
Jataka,
in
virtue,
among
misfortune"),
the
up
foolish
the
of
in
0
(*'Thus,
quarrelling
as
root
summed
and
was
the
are
connexion,
thing
and
basket,
lesson
this
said
had
his
smile.
to
finished
he
what
no
wife
had
Master
the
"When
into
in
all
them
bundled
net,
them
his
made
and
the
up
crammed
together,
home,
went
lifted
himself
TAKA.
SAD
THE
OF
THE
OF
QUARREL
QUAILS.
Professor
Benfey,
and
Professor
Fausboll
have
dealt
but
and
Pafica
occurs
foil.),
Tantra.
the
with
in
in
somewhat
the
first
The
Introduction
the
in
in
history
Buddhist
of
Journal
the
of
this
form
altered
Book
to
of
the
story
the
It
story.
in
the
his
has
been
not
Maha-bharata
evidently
and
the
(vol.
Tantra
Asiatic
Royal
Hitopadesa,
is
Pafica
found
in
the
origin
second
of
in
V.
1870,
Europe,
2455
vv.
Book
the
304),
p.
for
Society
(Book
i.
others.
of
the
34.
No.
MACCHA
JATAKA.
The
*^*Tis
told
when
former
It
"
"
is
that
has
Sweet
is
the
killed
In
back
tempted
Master
one's
by
the
Benares,
that
playing
the
"
monk,
"
Is
it
"
Lord
up
also
came
her
Brother
birth
I
the
"
forsake
cannot
when
hand,
the
former
her
upon
the
sad
said,
asked
her
who
was
"
this
does
woman
just being
were
you
and
of
saved
And
you."
tale.
Once
smelt
the
reply.
the
of
I
through
told
into
This
"
sick
was
touch
Master
harm.
At
cold.^*
Master
love-
you
wife.
my
Then
he
Wife.
being
"
made
the
the
are
you
Lord
true.
What
formerly
you
his
the
not
about
occasion
that
on
then,
true,
His
heat^
Jetavana,
at
and
wife.
For
"
the
not
Fish
time,
Bodisat
time
river.
lustily
smell
when
became
Now
with
his
his
net,
big
wife.
and
She
made
their
swimming
came
still
in
chaplain.
casting
were
fish
reigning
was
private
fishermen
certain
of
Brahmadatta
in
front
circuit,
and
nets
along
of
him
escaped
Z^."MACCHA
300
it.
But
the
greedy
of the
mouth
When
the
and
began
and
eat
to
he
Now
'Tis not
the
torture
He's
day
"
of
This
"
this
is
good
for
our
What
We
"
want
Take
to the
of
me,
*'
delight.'
down, attended
he
by
understood
fish's
hearing the
of
lament
of
his
the
lament,
Should
sin.
will
mind, he
he
assuredlybe
him."
fishermen, and
you
furnish
said
a
"
fish for
us
every
"
this
you
Take
away
no
for
And
on
the
save
! don't
curry
is
So
state
I will
men
deserted
unhealthy
went
my
cold,
think
ford.
lamenting
in hell.
he
the
at
that
have
must
net
chaplain came
to himself
fish
My
The
the
torture
; but
sort
the
not
to another
now
the
should
all animals.
fishermen.
"
cook
;
nor
me,
that
of the
wife
gone
bathe
to
thought
"
sand,
"
heat, His
my
of
the
that
hurt
thinking I
me,
'Tis not
language
And
pain
this stanza
just then
slaves,
reborn
over
uttered
in
other
any
sorrow
Eut
die
the
on
spit,intending to
not
"
"
they pulled up
it alive
threw
fire and
in
coming
spit,nor
for
he
fish,and
prepare
heat
should
And
the
fish
the
The
her
the
into
right
went
it.
Then
wife
felt his
fishermen
net, seized
of the
fish
amorous
net.
the
"
JATAKA.
other
saying, sir ?
are
any
:
fish you
only give us
"
answered
the
like ! "
this one."
it,then, sir."
Bodisat
took
it up
in
his
at
FISH
Z^."THE
AND
HIS
WIFE.
301
river-side,
the
caught
and
of
sight
life.
so
returned
it, he
Teacher
the
the
was
the
"
(pp.
love
This
story
211-213),
for
She
was
the
has
on
roe.
who
not
your
the
into
and
water,
the
myself."
stag
that
OF
who
time
of
came
the
Truths
fruit
of
and
aflBnity
to
his
the
AND
with
death
HIS
the
pressed
de-
conversion.
one
through
up
female
depressed
FISH
claimed
pro-
summed
the
was
the
was
THE
points
the
he
discourse,
connexion,
fish
wife,
several
the
of
end
the
at
STORY
THE
OF
lost
have
this
in
made
former
EI^D
the
established
was
chaplain
it
finished
At
Teacher
Jataka
Had
"
threw
had
Truths.
monk
the
would
you
more
no
fish
good
city.
the
the
My
'^
day,
exhorting
the
Then
this
you
sin
to
When
it,
to
henceforth
Now
And
said
fish
but
monk,
WIFE.^
ahove,
his
No.
thoughtless
13
No.
35.
YATTAKA
JATAKA.
The
Wings
"
when
hare
that
journeying
of
For
he
and
land;
the
after
of
And
smoke
shall
And
told
going
out
taking
in
towards
on
the
fear
the
of
death
the
their
out
that
one
fire-sticks
out
"
conflagration
that.'*
by
out
they
of
mass
unconverted
the
burnt
space
behind.
called
and
by
jungle.
them
being
;
so
the
them,
monks
counter-fire,
beyond
of
many
and
attended
in
arose
that
in
rounds
again,
fire
front,
of
his
forth
through
village
from
great
Some
spread
not
the
certain
started
were
with
make
in
spreading
came
terrified
"Let's
Master
journeying
returned
then
flame.
and
were
about
was
food
he
meal,
monks
fire
Master
had
Just
the
the
tlie
"
Magadha
his
he
his
disciples.
Many
the
begged
finished
had
This
flyT
not
through
when
once,
Magadha,
loill
Fire.
Jungle
Cluail.
Holy
began
to
get
light.
But
the
?
doing
reached
not
that
'Tis
the
thousand
like
others
the
ocean,
mighty
like
sky,
the
from
standing
or
Brethren,
"
failing
topmost
rays
people
said,
on
the
or
the
for
the
see
sun
eastern
standing
mountain,
to
what
is
close
you
to
"
it
as
shore
Sineru
when
of
rises
the
and
and
are
you
when
moon
quarter
beachy
this
it
with
world
has
its
'tis
perceiving
seeing
journeying
not
along
Z5."TIl"
in company
with
call out,
to
notice
of
power
of the
And
the
they
behind, and
make
ws
303
Buddhas
Come,
You
let
us
go
together from
a
body near
all crowded
in
up
Buddha
heaven
or
fire/ and
counter
the
supreme,
went
QUAIL.
the
Let
HOLY
"
take
to
know
no
the
not
to the
!"
Master
in
front, and
to
the
from
Mighty
by
Wisdom.
There
the
of
body
The
Master
disciples.
jungle fire came
them.
It
Mortal
stood, and
of
into
water,
that
breadth
which
the
the
place where
of the
might
is not,
"It
the
the
through
this
spot
that
was
Then
spread
himself
of
body
and
as
; and
seat
when
about
sixteen
thrust
down
Oh
! how
great is
''
said
"
of mine.
act
through
enduring through
Ananda
for
he
the
folded
the
And
whole
that
It is
in
all
kalpa,for
kalpa."^
robe
Teacher.
The
in
four, and
Teacher
seated
settled himseK
had
disciplesseated
in
pass
former
burn
venerable
the
the
cross-legged,
reverentlyround him,
themselves
"What
The
of
fire will
miracle
Great
I have
now
through any power
reaching this plot of ground.
on
power
no
it
out
the
thirty-two rods
stand.
Teacher
the
monks,
fire goes
Buddhas
hearing this
On
where
to
Buddhas
the
about
not
overwhelm
torch
whole
began
fire,unconscious
very
of
space
marvellous
The
the
if to
within
came
out, like
it could
monks
! how
Oh
it
as
"
it went
"
leaving
over
Then
then
spot
to
up
the
by
roaring as
the place
on
right
came
rods
"
stopped, surrounded
has
now
past is hidden
And
the
Teacher
occurred, 0
from
Make
us.
told the
See
Lord,
it known
tale.
above, p.
is known
235.
to us."
to
us.
Zb."
304
Long
a
tlie Bodisat
ago
quail in
after
this very
And
fed
nest, and
And
no
to
size
him
stretch
to
his
out
put
big
still in
in their
his
out
of
out
like
lie
as
; and
having got
they brought
either
air, nor
Magadha
quail, in
young
food
with
of
and
q^^,
existence
new
the
beaks.
wings
legs and
and
walk
on
earth.
the
place
that
Now
And
jungle fire.
with
on
the
land
parents made
power
the
flythrough
his
him
had
he
in
upon
spot, in the
became
partridge.^
JATAKA.
entered
born
been
having
shell, he
the
VATTAICA
birds
And
walking
and
other
flown
expect from
world
in the
then
But
such
thing
the
as
omniscient
under
Virtues
the
in
the
can't
I
And
in
it occurred
Buddhas,
shrieking.
Bo-tree
long
myself
him,
truth.
stretched
of
wards
to-
stretching
legs,
my
to
away
some
fied
parents too, terriall
me
other
I find
"
In
virtue
There
become
alone, and
help
help.
no
of the
Bhenduka.
this
;
are
world
there
can
What
is
is such
when
fulfilled
past ; who
there
known
men
Buddhas
through having
ages
of
fear
the
was,
get
left
No
efficacyof
who
of
!"
now
to
of
efficacy
came
flocks
putting out
my
themselves.
save
the
he
as
could
of death, have
shall I do
the
flew away
of
fear
as
The
the power
air,or
ground,
others, and
thing
If I had
"
fire
conflagrationspreading
to
jungle
it.
by
year
fled.
But
the
away
the
on
place.
with
the
flyingin
and
wings
saw
him, he thought
my
the
seized upon
Bodisat, and
neck, and
his
time
the
When
after
year
the
death, forsook
forth
from
Bodisat'
the
and
roar
up, each
rose
that
just at
mighty
consumed
was
the
have
as
seated
Great
gained
Zb."
3o6
Then
before
back
went
not
him
to
it
and
rods
the
consume
the
to
came
Act
his
of sixteen
space
return
JATAKA.
VATTAKA
of
Truth
; but
in
did
diately
imme-
out
torch
Element
receding it
it went
forest;
spot, like
the
into
plunged
water.
Therefore
"
it is said
For
me
The
great and
As
fire
Act
of
the
the
by
he
of
reached
Second
the Teacher
but
the
mixed,
out."
goes
The
Teacher
conclusion
Jataka,
rods,
Bodisat
the
at
be
to
thus
having
had
had
finished
said
(" That
result, 0
this
end
by
kalpa-
'a
performed
of
his
life,
the
of Truth
Path,
made
some
the
were
the
some
the
Third,
connexion, and
is not
of
monks,
of the Act
Truths
tration
discourse, in illus-
this wood
quail"), he proclaimed
the
out,
of the power
anew-born
And
of sixteen
water
fire is not
; but
power
fire went
his deeds.
of what
over
of Truth
according to
When
burning
spot has
miracle.'
Act
my
space
all this
through
enduring
the
fire,with
that
as
for
and
Leaving
And
"
passed
present
my
I exercised
At
Truths.
Converted,
some
as
the
some
the Fourth.
summed
up
the
"
END
OF
THE
STORY
OF
THE
HOLY
QUAIL.
in the Vedic
that is produced." It is used not infrequently
epithetof Agni, the personification
peculiarlyholy and mystical
to refer to its far-reaching,allmysteriouselement of fire,and seems
as
emhracing power.
^
This
Jataka
No.
story is referred
20
above, p.
235.
to
as
one
of
the
'
kalpa-enduringmiracles
'
in
No.
36.
JATAKA.
SAKUNA
The
^'
The
Wise
Bird
tree.''
earth-horn
and
This
Fools.
the
when
told
Master
the
at
"
about
Jetavana,
certain
Teacher
took
monk,
his
in
village, belonging
Now
in
and
he
and
the
told
live
in
first
must
muddy,
seed
must
When
will
be
And
thus,
The
open
air,
bring
the
when
telling
The
of
rest
Teacher
is
hut
down,
burnt
first
of
three
took
bade
his
thing
three
his
religious
he
seat
him
well
When
fences,"
the
the
''There
declared,
be
done
the
was
treading-out
to
we
were
they.
they
and
months
the
over
up
"
they
they
said
up,
reaping,
his
was
put
one
said
When
were
concluded
and
saluting him,
down
burned
now,"
up
and
passed
Lent
border
near
was
My
"
seed,"
must
fences
let
they
the
We
the
monk
hut
lands."
sow
cutting,
another,
of
forest
Kosala.
his
dried
the
irrigate
sown,
excuse.
month
all
are
"
was
of
people
first
discomfort."
We
"
the
people, saying,
fields
Our
"
in
Jetavana,
leaving
and
the
from
received
tradition,
dwelling
burned.
was
meditation,
to
very
the
the
for
abode
hut
whose
says
subject
up
monk
do."*
to
then
and
slip by.
months
discomfort
in
meditation,
exercise
returned
to
to
respectfully
welcome,
but
and
could
completion.
the
on
in
Teacher,
one
then
the
not
So
and
side.
asked
him,
ZQ."SAA^C/JVA
sol
He
told
him
lodging, I
suitable
no
Formerly,
"
And
told
he
Long
the
did
Why
not.
Bodisat
Now
tree
rise.
"
and
If these
two
soon
to
after
the
"
the
tation/'
medi-
had
animals
what
and
was
of
in this
flock
Itself
has
of the
like
that
fire will
fall
rubbing
on
the
; and
the
other
place."
And
verse
our
tree,
of the
down
we
ought
he
dressed
ad-
which
on
air
depend.
skies, ye birds
very
as
they
emitting fire.
now
brought
birds
to
itself will
tree
some
the
the
began
it,is
smoke
stop here
children
Behold
of
branches
the
as
can't
We
with
"
leaves
earth-born
forest
lofty tree,
Then
fire, and
The
then
lived
seeing this,
We
to
once
reigning in Benares,
side.
go
withered
Seek
such
even
bird, and
to fall
branches
It, even
Then
as
every
consumed.
at
get away
As
''
was
thought, on
the
be
"
"
them,
birds, near
began
sparks
on
for
against another.
one
Bodisat
seize
of
on
dust
day
out
Teacher,
it ?
again
flock
The
will send
the
know
to life
by
rubbed
said
Brahma-datta
forking out
one
said,
fully complete
not
suitable
you
and
Hav(
"
tale.
came
life,attended
branches
not
when
ago,
did
was
comfort?
to its conclusion
happened,
monk,"
what
aware
were
had
what
in
spent Lent
you
meditation
brouglityour
you
JATAKA.
home
and
forth
danger
were
refuge
wise, and
!"
hearkened
to
,"THE
the
voice
the
of
air,
said
tlie
and
crocodiles
attention
to
And
the
blinded
smoke
by
after
another
death
words,
"
the
would
"
The
who
birds
Bodisat
were
Bird
was
END
OF
THE
fire,
it
that
established
that
and
of
the
and
one
burnt
were
to
with
the
dwelling
birds
suit
knew
the
And
the
Buddha,
not?'*
of
the
up
to
and
it
conclusion
summed
the
them
Conversion.
listened
time
followers
in
were
discourse
you
the
birds
away,
would
At
Truths.
connexion,
at
the
is
Jataka,
voice
but
the
of
the
OF
THE
WISE
BIRD
AND
THE
the
Wise
myself."
STORY
in
caught
tree
the
and
even
place
no
precisely
get
this
monk,
which
was
the
made
Teacher
the
How
the
monk
the
into
knew
not.
proclaimed
Truths
fell
finished
always
paying
the
aloft,
rising
not
had
And
and
could
formerly,
tops
foreseen,
foolish
He's
produced
was
they
Teacher
Thus
tree-
which
he
they
"
into
there.
smoke
him
were
so
stopped
fire
flames
as
Just
!
309
with
once
water
they
had
and
the
the
When
on
Bodisat
And
fire.
said,
FOOLS.
such
of
afterwards
long
the
way
he
at
up
so
drop
THE
But
Just
"
in
what
not
flew
elsewhere.
another,
seeing
AND
BIRD
Bodisat,
went
to
one
WISE
FOOLS.
37.
No.
JATAKA.
TITTIEA
The
"^Tis
told
those
the
on
of
out
again
out
On
that
all
The
sleep
places
is
for
for
in.
the
The
the
the
Who's
"
'Tis
for
sa3dng,
time,
short
went
in
on
front,
Elders,
the
pied
occu-
"
for
this
superior,
instructor,
our
for
the
and
in
sought
far
from
up
the
place
to
for
vain
Elder
the
walking
not
no
having
and
down,
place
no
or
where
lodged.
coughed
there
Lord
So
tree,
the
early morning
I,
pupils
either
night
of
foot
Elder.
the
found
afterwards
up
Sariputta'
was
Elder
"
Six
the
taken
had,
came
Even
Teacher
In
of
been
be
to
our
passed
at
pupils
had
who
lodging-place
sitting
the
and
Savatthi.
to
monastery,
us."
Elders
lodging
road
lodgings
the
*'This
these
kept
Eajagaha
there
resting
the
on
occasion
before
and
Master
being
his
left
latter
the
after
and
finished
had
Teacher,
the
to
Yesali
at
set
the
"
Sariputta
about
Pindika
Anatha
word
arrived
Savatthi
to
This
agecV
the
reverence
road
when
sent
he
who
Elephant.
and
Monkey,
night's lodging.
For
and
Partridge,
?
;
Teacher
came
out
too.
"
said
the
Sariputta,"
1
See
above,
Teacher.
the
was
p.
130.
reply.
and
coughed.
Vt."THE
PARTRIDGE,
What
"
are
AND
MONKEY,
ELEPHANT.
311
you
asked
he.
Then
what
he
the
told him
Elder
If the
"
what
monks
they do
when
for the
welfare
As
and
soon
of the
it
asked
them
went
the
in
on
"It
he
Who
"
and
Some
become
Rules
the
Three
When
the
the
the
Six
lodging-placesto
they.
addressing the monks,
to
the
to
the
or
monks
thought worthy
;
one
or
of the
Law
or
Sixfold
the
seat, and
who
one
on,
the
verted
Con-
Stage
knows
^
Wisdom."
whom
so
or
The
Third
the
who
one
"
has
in
Second,
the
or
declared
thus
best
family who
again said,
has
seat,
monk."
versed
the
Arahat
an
man
or
Second
who
had
of
of the
Jhana,
the
become
The
'*
Others
in
Nirvana
Truths
said,
First
one
head
best
"
has
Expounder
Fourth."
or
the
the
deserves
rice ?
best
or
an
who
who
Others
Order
the
Path
told, that
said
Six, and
Brahman,
man;
of the
the
nobleman
monk."
or
prieststogether,
"
attained
Third,
!"
One
water, and
of the
anxiety
"
it,then, 0 monks,
"
been
occupied all
Blessed
said, "A
said,
filled with
was
will
lesson, saying,
best
Some
have
Elders
reproved
is
the
has
of the
them
taught
he
priests,as
is true, 0
Then
another, what
one
Truth.
front, and
exclusion
And
yet living,show
am
"
Is it true,
"
"
lighthe
was
to
courtesy
?
while
now,
dead
am
hearing
on
"
even
as
happened ; and
Teacher
thought,
said, the
so
had
they
the
each
Teacher
said:
*'
In
from
being
the
or
0 monks,
religion,
noble, or a priestly,
or
versed
See
in the
the
being
wealthy family ;
Rules
of the
Order,
metaphysical books
of the
Scriptures;
attainment
1
it is not
my
the
of
the
translator's
Jhanas,
'Buddhism,'
or
pp.
progress
108
and
in
or
in
174-177
the
ordained
it is not
general
it is not
the
Path
the
of
(2nd edition).
Z1.
312
JATAKA.
TITTIRA
"
standard
best
is to
seat, and
monks,
on,
right to the
in my
be judged. But
religion,
service, and respect, and civility,
and
reverence,
to be
are
so
paid according to
seat, and
the
best
This
for the
; and
age
the
and
water,
the
by which
rice
best
the best
aged
be
to
are
served.
re-
even
And
time
as
for their
would
be
not
to be
us
him
We
passed away,
And
told
he
Long
they
So
ago
mountains
And
"
they
another, and
But
this
towards
But
on
live
find
and
of the
friends
were
three
the
slope
wanting
did
it occurred
manner.
whichever
which
to
on
It
proper
is
who
out
senior
the
discovered
honour
Partridge, a
were
say,
so
when
they
gods."
tale.
there
Banyan-tree,
'
to
tigated
they carefully inves-
the abode
entered
used
not
having
and
said
should
honour.'
matter,
will
and wanting
disrespectful
another, and
among
he
animals
even
another.
pay
the
"
for
one
one
eldest,and
instruction
monks,
proper
with
terms
in
courtesy, what
*'
on
goes
further
to
courtesy
so
Formerly,
"
in
now
do
not
you
is the
live
not
to
of
is the
and
we
is the
eldest ?
were
was
of
Elephant.
courtesy for
right for
to
eldest ?
"
range
one
befittingterms.
It is not
"
an
great
Himalaya
respect and
together on
if
us
the
Monkey,
in
them,
What
of
living near
us
cultivate
to
live
respect
''
then
the
question;
Zt."TITTIRA
314
Thenceforth
them
to their
np
three
they
the
Partridge
and
terms
befitting
on
for heaven
"
The
who
you,
respect towards
have
taken
live without
the
the
and
never
that
the
senior
shall
when
was
that
the
he,
as
Teacher
be
That
who
the
are
reverence
can
and
reverence,
the best
giving of
according
kept out of
keeps out
the
verse
the
old
to
age
night's
senior
his
concluded
in the
versed
men
the
thus
uttered
Buddha,
'Tis those
*'
so
had
in
another?
one
you
food
best
lived
then
How
respect towards
enjoin upon
respect,accordingto age ;
service,and
The
'
as
well-taughta religion,
so
monks,
known
another.
one
courtesy and
Henceforth,
destined
they, 0 monks,
in
lived
another, and
became
For
vows
they
end.
three
Partridge.'
So
since
; and
one
lives should
kept
own.
life of these
of the
courtesy and
Commandments
with
their
his
observed
respectfulto
one
when
holy
Holiness
Five
counsel, and
them
gave
himself
duty, and
kept the
courteous
were
JATAKA.
his
course
dis-
virtue
of
"
Faith.
the
paying
summed
that
time
up
was
partridgewas
OF
This
identical
as
old
Jataka.
as
STORY
Story,with
terms, in the
the
the
thus
spoken
the
on
old, he established
Jataka, by saying,
"
the
The
connexion,
elephant
fourth
Culla
OF
the
THE
same
Vagga
century b.c.
PARTRIDGE,
THE
MONKEY,
IntroductoryStory,is found,
(vi.6).
Jataka
The
No.
117
in
story,therefore, is
is also
of
the
THE
Birth
had
to the
reverence
and
END
Teacher
called
the
nearly
at
least
Tittira
No.
BAKA
The
The
"
told
villain
when
There
was
be
can
he
old
he
he
of
pieces
and
pleasant
would
shell
used
so
make
to
as
would
work,
"
We
make
to
as
don't
Then
before
he
You
made.
that
would
robe
away
into
be
had
with
you."
would
take
And
he
And
they, seeing
noticing
any
how
diflPerence,
handicraft
on
and
fine
long
I
had
he
it with
it,
chank-
then
understand
and
robe
dyed
and
lay
robe
say
Be
show
a
time,
have
cloths
these
would
them
robes.
But
leave
it out
of
until
"
kind
so
us."
made.
better
ness
clever-
robes,
of
cloths,
takes
It
"
not
make
to
for
robe
rub
new
how
his
when
did
who
with
him
say,
can
that
piecing
or
this
attractive,
and
bright
out,
out
and
water,
understand
this
and
monks
to
come
vana,
Jeta-
at
things
making
make
to
as
touch
mealy
it
of
Through
exercise
but
so
the
And
carefully by.
do
cloth,
it in
steep
kinds
in
tailor.
robe-maker.'
to
to
it.
Master
living
cutting
engaged
The
'
as
all
at
the
was
tradition,
sewing
always
was
known
what
some
it
he
the
This
"
who
whether
or
J^
clever
skilful
robe,
Outwitted.
monk
says
valuing,
his
Now
soft
to
or
became
about
exceeding
done
of
Crane
exceeding
monk,
was
together,
Cruel
though
who
JATAKA.
Jetavana
at
38.
it to
colour
give
their
Brother,
robe
here
ready
and
take
them.
it
was,
new
and
cloths
not
to
ZB."BAICA
3i6
the
tailor-monk,
thinking it
and
would
they
reallywas,
washed
here
there
And
old
that
rags
who
And
vana.
him
the
Sir ! there
"
cheats
Ah
"
could
is
all the
world
at
in such
and
the
Jeta-
at
man
well
told
they
say,
capitalthing
if I
old
clothes,dyed
very
"
Jetavana
such
who,
manner."
be
"
he
made
fine robe
red, put it
other
and
on,
it,he began
saw
Is this robe
"
off
"
the
"
passed
country village
him
said to him
beautiful
"
in
knew
monk
!"
And
as
who
other, and
repent.
to him.
came
robe-maker
monks
it
as
themselves
who
one
as
dirty,
appear
late,they would
too
notorious,
who
them,
little
show
some
about
it grew
placeswould
another
cheat
with
away
water, it would
Then,
anybody
to
robe
when
warm
became
was
tlie
But
it.
upon
monk
there
used
last.
the worn-out
upon
Now
take
it in
and
and
and
JATAKA.
of
one
your
was
Sir ! let
robe.
have
the
the
asked
it,and
to covet
own
making,
reply.
You
As
Jetavana.
to
went
Certainly,Brother,"
me
of
out
can
it
soon
him
"
"
sir ?
for
take
another
but
badly
Brother,
If I
"
those
have
make
and
talk
you
give you
some
Well,
"
he
away
few
days
made
became
maker
the
of
the
man
for
is my
cloths
discovered,
rags,
he
was
has
been
"
on
"
take
you
covered
on
You
robe
if
but
have
may
made
it,"
of old rags,
triumph.
put
he
the
do ?
the
in
after
in
Do
me.
put
handiwork
own
can
Jetavana
abroad
to
vided.
pro-
yourself."
this
new
of
are
shall I have
giving him
; and
noised
country !
this, what
that, what
like
other
And
robe
villagemonks
cloths, sir, by
new
Brother
said the
took
we
on
the
robe
; but
washing it,that
with
order,
That
it
And
confusion.
"
when
Jetavana
a
man
from
a
was
it
robethe
\.'-THE
And
they
whole
matter.
Then
Teacher
robe-maker
vana
former
been
birth
he
Genius
of
Now
at
dry
were
fish
I must
And
he
When
"
"
the
many
and
went
he
the
to
pond,
not
fish.
And
birth
forest life
used
lotus
to
he
he
short
large,in
as
the
at
the
pond.
run
over
somehow
down
at
do
which
thought, on
crane
other
or
and
make
and
you
replied;
they
in
now
'
you
will
him,
the
water,
is very
are
said he.
us
"
said
in
What
heat
the
the
they.
in this
little water
eat; and
to
What
"
"
thinking about
thinking,
was
you,"
there
"
of
edge
asked
thought ?
but
So
are
the
it.
him,
saw
is
world
so
will
"
former
has
only
tale.
fish
sat
should
fish
he
Why,"
these fish do
"
in
certain
sittingthinking about
am
great !
"
way,
in
born
water
these
pond,
told
was
this
now
the
"
outwit
thinking how
"
Jeta-
in
him
of them."
prey
you
the
not
certain
good
the
seeing
"
in
season
there
time
has
And
he
them
only
same.
And
asked
the
told
now
countryman,
in
they
in
standing near
that
and
people
Bodisat
tree
the
this
and
up
other
the
too.''
the
ago
came
said, "Not
did
by
outwitted
Long
Teacher
taken
outwitted
was
the
317
talking about
sat
talking about,
were
the
outwit:
monks
Hall, when
what
the
day
one
Lecture
CRi
only
do
as
are
we
I bid
to do
you,
"
said
they.
will take
you
in
Z%.-BAKA
3i8
beak
my
of
to
lotuses,and
That
"
if you
But
send
long
with
their number
in any
Him
crane
with
whole
of
showed
him
him
again close
go
all the
gloriesof
And
"
when
All
the
of
bank
of the
then
its
And
But
there
say,
put them
you
pond,
pond,
told
let
them
with
us
you."
fish first to
But
his
he
came
and
eat
I've
called
all the
back
and
him
taken
called
all the
Come
foot
by
of
; and
out
the
"
fish away,
along.
one,
more
there
too, and
it; and
!"
fish, one
no
fork
"
come
found
the
at
out
left behind
largepond.
killed
away
took
crab
it into
beak, and
its bones
Yarana-tree
threw
the
and
I'll take
!"
too
"But
along ?
ashore.
alightedin
back
he
would
fine
they
the
he
still
of
one
back, and
purblind
and
threw
good crab,
into
old
there.
manner
he
he
take
it with
that
was
thought
"I
the
them, till he
ate
crane
took
he went
in that
pond,
or
in
go
And
fish.
what
may
flesh,and
I've thrown
and
heard
bank
Then
you.
pond.
tree, struck
ate
afloat
You
other
the
on
tree.
"
crane
the
growing
the
eat
eye, whom
one
emergency,
other
eating
him
to
to the
they
right.Sir
Then
the
the
took
"
is such
over
"
at !
is
it."
see
handed
and
It^s
I won't
there
and
to go
me
fishes
began.
me,
that
me
Then
trust
you
believe
don't
of you
one
as
crane.
the
So
the
for
thought
I !
Not
"
with
it," answered
take
should
crane
after the
one
into
put you
thing unheard
us,
fine
JATAKA.
how
"
will
you
take
hold
of
me
to
carry
me
CRUEL
Z%."TffE
'
"
of you
You'll
fall if you
with
go
let
me
OUTWITTED.
CRANE
with
3^9
beak."
my
I won't
that.
like
me
carry
!"
you
"Don't
I'll hold
afraid!
be
you
the
way."
Then
hold
said the
of
if he
should
but
kill him
be
And
other
"
did
So
took
cried
little
uncle, your
You
mean
me
has
slave, who
!
him
Now
those
eaten
as
you
"
Ah
cast
the
lying at
to
root
that he
let
me
claws, I shall
my
trying
was
you,
crab,
!"
him
the
"
the
"
pond
answered
and
way,
but
lies that
the
and
up
eye
yonder
"
crane.
nephew,
sweet
lift you
one
pond,
!"
very
fish,every
neck
blacksmith's
now
the
upon
heap
them, just so
am
of
Your
!
me
your
with
about
Just
Yarana-tree.
of
you
carry
call
you
that
understand, I suppose,
of
his
Yarana-tree.
the
your
outwit
to
of
of
pair
showed
and
hold
caught
with
this way
dear
to
tight
me
If you
grip.
with
Ofi" with
"
it, is it !
that's
famous
crab
him
the
taking me
Oh,
throat, and
his
able to hold
be
neck
see
the
off towards
!"
Uncle
not
called out,
turned
be
"
securelyas
as
crane
Now
it would
pond,
I'll cut
won't
the
pond
got
once
you."
agreed.
the
are
"
have
round
with
go
pincers,and
you
crabs
we
his claws
with
"
said to him
he
of you
the
him, and
then
So
; but
glad to
And
doesn't
in
go
the
then
if he
hold
catch
into
me
fellow
If this
"
let them
never
really put
"
Look
enough
himself,
to
fish,he would
capital;
"
crab
fish-bones
I
as
will
have
devour
well ! "
!
those
fishes
stupidity,"answered
the
got
crab
eaten
"
through
but
I'm
not
their
own
going
to
ZB."BAJirA
320
let you
going
that
eat
the
to
neck
his
trembling with
him, saying,
eat
"
head
am
seen
both
and
gether
to-
it
cast
the
gave
crane's
vice.
tricklingfrom
not
die
we
of yours,
with
as
tears
Lord
me
well
Well,
with
the
my
Grant
you.
"
claws,
gasping, and
die,
we
saying, he
so
that
you
folly have
your
If
off this
And
grip with
Then
and
!"
ground
in
you
outwitting you.
was
A K A.
contrary, it is
the
For
destroy.
to
On
me.
J AT
Indeed
his
beseeched
crane
did
eyes,
intend
not
to
life ! "
my
step down
into the
and
pond,
put
in
me
there."
And
and
he
turned
placed
crab
cut
with
"When
the
on
the
The
He
Genius
Not
outwitted
win
may
only
the
outwitted
clean
as
who
lived
made
as
in
then
pond,
But
edge.
one
the
the
wood
pleasantvoice
not
prosper
But
"
its
at
the
the
would
cut
only
entered
Yarana-tree
resound
the
verse
saw
with
his
"
Shall
When
mud
hunting-knife,and
strange affair,he
"
into
stepped down
its neck
plaudits,utteringin
that
and
water
this
crab
through
lotus-stalk
the
the
round
by
the Crane
Teacher
had
only, 0
the
in the
villany.
as
now
his
by
country
same
here
finished
from
Crab
"
mendicants,
robe-maker,
way,"
the
has
this
long
he established
the
been
man
ago
he
was
connexion,
No.
39.
NAI^DA
JATAKA.
Nanda
The
^'
while
golden
He,
the
they
Elder
Elder
with
had
and
Magadha.
became
and
he
with
angry
The
his
monk
the
had
do
to
Sariputta.
and
speech,
on
started
on
in
arrived
there,
the
the
word
the
tour,
south
the
of
would
thing,
served
occasion
one
country
longer
no
could
the
understand
not
was
he
over,
he
moment
became
told
of
monk
Elder
the
become
even
returned
the
at
the
it
again
arrived
This
before.
as
what
all
meant.
Jetavana
to
the
monastery,
Elder
told
the
Master,
saying,"
!
Lord
"
Order,
there
who
in
and
to
anger
Then
the
one
he
Teacher
in
another
place
at
was
the
he
is like
place
behaved
in
mendicant
another
what
the
monk
And
do
is
one
in
Elder.
tour
from
Master,
asked
the
Elder
"When
of
they
was
Master
under
of
Now
followed
proud,
mild
and
mountain
When
when
and
the
the
living
devotion.
leave
to
gone
This
monk
meek,
great
taken
Gold.
"
about
was
say,
Buried
methinks'*
heap,
Jetavana,
at
the
on
becomes
said,
like
angrily
Elder's
slave
division
my
for
bought
and
proud,
of
a
refuses
the
dred,
hunwith
is asked."
like
was
in
"
that
a
Not
;
in
slave
only
a
Sariputta,
now,
former
bought
birth
for
request
he
told
the
also, when
hundred,
independent."
story.
has
and
Z^."NANDA
Long
the
ago, when
Bodisat
was
THE
Brahmato life
came
friend, also
wife
ON
She
young.
datta
again
landowner,
BURIED
had
landowner.
old
was
He
had
himself, but
him
by
son
323
reigning in Benares,
was
as
who
GOLD.
and
whose
he
said
to
himself,
"
'*
As
this
taking
away
into
have
with
the
he
took
And
the
which
"
husband
some
money
What,
under
money
slave
informed
good
Nanda
where
the
know
the
the
earth
am
"
in
Nanda,
certain
do
gone,
saying,
let
you
went
spot of
him,
careful
be
the
make
to
were
instructed
is ; and
treasure
named
treasure
slave, and
! when
house
death, be
my
squandering
if
now,
the
in
the
will, after
son
my
the
wood
is
sold ! ''
not
Very
of age.
father
your
after
soon
became
the
And
is there
any
Yes, Sir !
*'
Where
"
In
"
Then
bag,
and
said,
But
"
have
due
said to
it
him,
with
his
course
"
him,
dear
My
and
brought back,
son
buried
and
put
order.''
accordingly said
which
to
father
my
Nanda,
buried
"
Uncle
'*
said he.
is it buried?"
forest.Sir."
the
he
he
in
slave
the
into
money
"
his mother
should
estates
day
one
died; and
Nanda
You
family
he
And
took
his money.
saved.
she
herself, and
to
forest,buried
he
My
is young,
woman
to the
went
"
when
And
there."
along
come
place whereabouts
uncle, where
Now,
Nanda
treasure, he became
had
so
is the
got
up
proud
of
master
roundly,saying,''You
girl!
Where,
then,
taking
did
you
the
money
the
to
on
treasure
get
treasure
You
was,
"
spot above
it,that he abused
servant
and
spade
son
from
his
of
the
young
slave-
here ?
"
Z9."NANDA
324
The
the
abuse
him
back
the
made
master
young
; and
But
again.
turned
the
out
slave
So
he
Then
said
friend,
where
must
begins
the
and
then
And
so
the
the
back
young
took
treasure
Nanda
was,
the
away
other
stands
friend.
him
the
acted
into
he
be.
should
that
this
him
matter,
with
the
out
and
and
his deeds.
at
Nanda
as
Come
now,
him
down,
drag
the
carry
treasure,
it home
"
"
the
jewelledgold,
leave
to
he
vanity !
of
the
the
had
been
the
the
end
where
went
the
told, brought
into
Bodisat,
"
Bodisat,
place
family estates
of
soon
*
too?'
young
insolent, there
answer,
verse
him
exactly as
spot, my
as
spot, take
the
squiretook
exhortations
according to
whole
is
So
swellingwords
good works,
this.
I'll ask
the
very
when
you
treasure, put
following the
did
On
*'
Nanda,
out
of
reason
of it.
uttered
just where
reply,but
it is."
Thunders
home,
the
father's
you're talking
saying he
before.
as
in
to
make
Then
he
Bodisat, told
you,
went
"
as
treasure
spade, dig
Is
what
Nanda
he
him
word
understand
Bodisat,
is it
The
soon
reason
abuse
to
slave, who
"
the
father's
your
take
to
the
after
days
took
squire,my
out
him
as
don't
find
went
asked
that
it,and
about
and
; but
heard
not
along, then,''
harsh
no
the
to
goes
treasure
there's
But
him
gave
insolent.
be
to
three
or
This
"
two
Come
"
had
man
young
tliouglihe
as
simply saying,
The
JATAKA.
gave
of his
order
; and
gifts,and
life
passed
ZQ."ATAJVDA
"WTien
how
formerly
the
connexion,
time
END
spirit
Bull
I
know
wealth.
In
the
and
STORY
THE
^sop's
before
fall
the
directed
"At
Jataka,
that
the
but
Sariputta,
Frog,'
and
against
Fables
;
*
The
the
for
ON
NANDA
OF
so-called
goeth
established
wise
myself."
OF
under
showing
he
same,
the
up
monk
the
was
was
summed
325
discourse,
the
behaved
had
he
and
Nanda
squire
also
this
finished
had
Teacher
the
GOLD.
BURIED
THE
ON
several
are
instance,
Oats
pride
and
'
the
arising
The
Reeds
from
the
on
'
text
and
Charger
the
GOLD.^
BURIED
THE
but
this
temporary
that
is
haughty
Ass,'
the
the
only
possession
'
The
story
of
No.
40.
KHADIEANGARA
JATAKA.
The
Far
^^
while
told
of
the
and
Monastery,
of
light
day
the
after
once
There
in
part
Order),
the
Three
Great
should
brethren,
When
he
after
after
on
money
and
Other
them.
of
were
just
his
and
loan
from
the
great
family,
when
they
to
left
to
up
put
the
was
sea,
and
porridge
and
so
robes.
gifts
with
him,
asked
not
buried
in
the
sealed
the
in
by
brazen
"
to
the
and
of
again
thousands,
broken
on
beyond
was
it
Thus
thousands
and
and
brought.
eighteen
of
away
never
younger
take
writings
thousands
bank
have
his
merchant
closed
"
of
sum
him
was
the
away
were
the
he
might
and
the
evening.
the
garlands,
too,
eighteen
washed
as
day,
the
after
in
once
molasses,
honey,
the
(the
day
go
and
would
he
in
And
too.
he
morning
Traders,
measure.
the
in
once
lads,
what
see
perfumes,
evening
thousands,
bank
to
ghee, butter,
offering day
took
in
went
breakfast
the
all
look
to
Services,
and
the
about
Treasures
used
services
lest
Faith
Three
the
the
empty-handed,
went
sands
thou-
elsewhere
nothing
breakfast,
Master
fifty-four
Buddhist
and
intermediate
are
the
only
save
Truth,
take
to
morning,
in
treasure,
Buddha,
holding
the
Pindika.
squandered
on
money
This
"
Anatha
having
in
hell^
this
about
Pindika
thousands
Furnace.
into
fall
Jetavana,
at
Aniitha
For
will
rather
Fiery
the
storm
pots
bottom
of
perty
proriver
they
rolled
of
^O.
the
In
ocean.
ordered
was
in
supply
constant
readiness
the
that
so
327
for
Merchant's
five
of
rice
hundred
house
four
was
roads
high
the
them
in
to
it, with
he
FURNACE.
again
kept
Order,
like
; and
FIERY
house
be
the
Order
the
to
his
to
of
members
THE
"
over
them
who
was
in
; and
the
house, she
but
used
When
the
ground
her
floor ; and
there
children
she
dwelt
when
turret,
stand
in
on
Chief
Eighty
coming
were
entered
and
the
fairy
in the
above
downstairs
did
turrets
Buddha
Supreme
stop up
monks
other
the
or
to
so
battlemented
turret
the
unable
was
bring
to
fourth
the
heretic.
Elders,
to
great gates
seven
were
stood
going
or
out.i
Gotama
thought, So long as this mendicant
to the
and his disciples
house, there is no peace for
come
I can't be eternallygoing downstairs
again and again,
me.
that they
the ground floor ; I must
to stand
so
on
manage
she
And
So
day,
one
to
visible
shape.
"
"
I ; the
It's
fourth
What
are
him, and
stood
dwells
the
had
manager
before
him
in
said he.
Fairy
no
not
undertakes
a
that
come
who
makes
for ?
in
turret
the
over
to
the
his
last
breach
where
his
of
Merchant's
takes
Gotama
sets
etiquettefor
superioris.
great
the
days, he
mendicant
business, and
no
"
after
looking
thought
and
money,
It is
you
are
Paying
above
"
to
business
gate."
"You
there
Who's
went
chief
the
as
soon
as
rest, she
retired
"
house."
to the
more
no
come
"
an
no
out
all his
full of it.
work
inferior
affairs.
to
on
remain
foot.
in any
He
Do
place
^."KHADIR
328
speak
you
tlie Merchant
to
business
; and
Gotama
and
make
his
JATAKA.
ANGARA
that
so
arrangements
attend
lie may
that
so
disciplesshall
that
longer
no
his
to
mendicant
the
to
come
place."
But
the
in
the
other
and
Now
before.
as
his
income
And
One
to
when
Teacher, he
still
given
They
"
Then
he
fused
re-
she
did
said
dress, and
had
taken
him,
to
house
at your
business,
no
his wealth
less,and
into
and
more
his
furniture, and
been.
; but
he
no
was
"
his
Well,
seat, after
longer
householder
"
Master
troubled, householder,
the
his
salutingthe
! are
gifts
said the
poverty,
nevertheless
He
still
are
to
more
doing
best.
he
trifle of
mere
he sank
his
of the
give
day
less and
no
were
able to
himself
Merchant
to the
grew
as
property, and
still used
And
But
manner.
same
speak.
by constantlygiving gifts,and
to ruin.
food
in the
to
the Merchant's
went
him
persuaded
dare
salvation.
"
such
her
not
to
chant
Mer-
religionof
Though I
the
on
! the
Another
son,
leadeth
Fairy
it
spends
money
which
foolish
"
seized
be
no
say
her,
to
his
spending
Buddhas,
should
said
taste.
to
that
For
him,
"
you
if the
Don't
let your
give only
heart
"
be
what
but
only
heart
is
be
pleasant
un-
only right,a
their
Buddhas,^ or
gift given to Buddhas, or Pacceka
than
be otherwise
can
never
disciples,
right. And why ?
For
that he who
Through the greatness of the result.
clared
cleanse his heart can
can
never
giftsis degive unclean
in the passage
One
giving
who
others
has
the
is about
the
"
power
knowledge
a giftto a
of
of it.
Pacceka
Buddha.
not
an
of
troduction
In-
^O."KHADIR
330
the
JATAKA.
mendicant.
By spending
by undertaking no
time, and
become
so
ANGARA
for the
poor
very
day
you
have
lost
neither
allow
his
the
business,
own
the
Then
the
yourself to
disciplesto enter
said
mendicant
and
to
family
he
forth
hence-
but
Turn
but
nor
back
not
attend
to
and
merchandize,
own
What
Gotama,
house.
Gotama,
your
your
so
establish
re-
estates."
her,
to
again ;
this
to
house.
mendicant
your
Even
Up
your
restore
never
go
to behold
even
can
you
into
have
Gotama.
Gotama.
swarm
long
so
business, you
mendicant
mendicant
mendicants
the
for
money
fresh
of the
sake
rid of the
not
are
you
your
Is
"
this
the
advice
have
you
to
offer me?"
this is it.''
"Yes;
"
He
whose
is Wisdom
power
by a hundred, or thousand,
supernaturalbeings such as
and
established
like
wealth
spent my
the
or
even
What
that is
given
Religion of
hag
you
as
the
to live in the
me
from
When
heard
she
she
disciple,
dared
house
the
took
her
of
stay
; and
children
the
; it is
by
so
have
that
blow
wicked
impossible
for
Depart quickly
you.
!
is firm
Religion
It is
elsewhere
words
the
Buddhas
the
with
begone
not
Sineru.
is wrong
say
thousand
faith
my
of
of affection.
same
house, and
my
you
devoid
are,
For
Treasure
immovable
me
hundred
you.
leads to Salvation.
to
made
great mountain
the
on
has
"
converted, saintly
away.
"
"
What
are
you
Sir ! I have
been
here
for ?
and
from
place
where
"
said he.
speaking thoughtlesslyto
Pindika;
the
come
dwelt.
me,
Take
driven
has
me
to
Anatha
me
him,
out
and
^.-THE
to
persuade him
forgive
dwelling-place.''
What
"
"
Order
the
is it yon
Henceforth
of
You
give no
Mendicants,
said
I can't
Getting
the
to the
the
aimed
have
Merchant.
Merchant
take
of
take
many
and
say,
is fallen
you
had
power,
into
wealth
the
to
go
This
and
their
!"
! You
wrong
the
It
Conqueror.
behalf
your
to
the
the
which
by
that
record
to
in
you
him.'
Thus,
all those
buried
by
thousands
empty
in
Pay
the
of
of
telling anybody,
with
the
the
in
but
moneys
displaying your
of gold,and pour
the
There
river
Our
debt.
;
the
demon
your
days
so
writings
stand
your
byegone
of
Now
writings.
with
back
of
thousands
yourself
treasury.
bank
be ! "
may
without
houses
is the
poverty.
Merchant's
of his
what
me
manager,
nothing
into
from
recover
done
your
dwell
house
said
Merchant
he
ogres,
of the
power,
in
I may
of
shelter,
me
means
one
matter,
deprived
Let
writings, surround
hand, and
centre
Tell
his
those
young
one
tell you
whole
without
eighteen thousands
Merchant
on
giving him
the
form
the
can
on
was
Sakka,
to
God!
had
have
from
money
speak
to
she
went
the
have
angels,
Arch-
four
when
she
religionof
me
God.
well, O
People
"
You
"
!"
pardon you."
may
It is
"
But
the
at
impossible for
is
in
blow
her,
to
religion.
at
the
And
world.
Gotama
Merchant
to
went
to the
I said."
aimed
to the
you
my
or
mendicant
the
refused
And
back
me
Buddha,
blow
him, she
of
guardians
was
with
help from
no
give
It
go
331
'*
forbid
house/
to
support
and
wrong.
undertake
and
me,
said to him
FURNACE.
FIERY
was
now
which
demon
them
other
AciravatI,
m."I^HADIRANGARA
332
JATAKA.
into bis
tbat
Bring
sea.
In
treasury.
another
of
treasure
thousands, which
it into his
pour
back
sucb
your
and
away
it
pour
place,too, there is
of
eighteen thousands
That
too
bring, and
owner.
When
treasury.
waslied
was
power,
sucb
of
sum
no
empty
by
and
the
has
broken,
was
have
you
gone
under-
"
"
"
Who's
"
It is
who
there
"
said he.
! the
I, great Merchant
used
dwell
to
the
turret
and
over
your
foolish
Fairy
fourth
gate.
great and
in
blind
my
dense
"
spent
I
the
on
monastery
at
Jetavana
am
in.
When
he
She
is
heard
what
she
consider
her
*'
this,and
before
Dear
the
Fairy !
his
make
Supreme
if you
it in the presence
goodness
to ask
Buddha
!"
did
in
dwell
rance,
igno-
my
"
Pindika
thought,
undergone her
has
The
to
Master
shall
I will take
known.
And
me
place to
sin.
Buddha."
wish
of the
she
all restored.
now
no
said,Anatha
is
he
said
pardon
to
you,
her,
ask
^(i.-THE
"
Yery
well.
to the
you
To
I will do
Master
this he
took
the
the
Master
333
And
when
her, very
of
presence
FURNACE.
Take
"
with
me
"
agreed.
he
away,
FIERY
Master;
the
night
early in
and
told
the
just passing
was
morning,
him
all that
to
she
the
had
done.
When
how
long
he
it bears
as
looks
his
goodness
he
So
long
But
when
The
sinner
The
good
So
long
as
when
The
good
the
thinks
the sin is
it hath
ripened not
the
sees
of
Fruit
lustful, and
infidel, and
in my
pardon
from
On
own
could
that
it
good
was
the
verses
And
blind
Fairy was
the
Lord
My
"
spake wicked
Grant
character.
your
lished
estab-
fell at
she
said,
I was,
as
me
thy
obtained
pardon
both
from
the
Teacher
and
Merchant.
the
occasion
that
merit
though
Teacher, and
ignorance of
sin,
"
she
Then
but
ripened,then
of the
the
has
Conversion.
feet of
when
good.
ripened not
good
conclusion
upon
fruit ; but
sin !
was
goodness is
man
looks
ripened,then
it
that
it hath
wheel-marked
words
sin has
think
ripens, then
in
sees
pleasant,so
as
man
no
holder,
house-
its
sees
the
But
at the
in
as
good
it bears
as
stanzas
sinner
sin
see,
its fruit
the
so
You
"
upon
when
And
long
so
the two
The
looks
man
sin.
as
sin
as
it,he said,
fruit ; but
no
ripens,then
uttered
And
sinful
it
upon
its fruit
he
the
heard
in the
this
not
me;
forbad
and
Pindika
Teacher's
Fairy
stop
Anatha
presence,
me
to
support the
though
she
forbad
Buddha,
me
to
she
give
^^."KHADIRANGARA
334
gifts,I
0
merit,
But
them
gave
the
in
the
and
Path.
that
formerly the
had
not
told
of
them
you
give the
was
lived
who
and
who
those
wonder
no
of
this
at
weak
time
of
ing
walkwere
you
But
Fairy.
when
Buddha
matured,
not
the
in
Lust, stood
faith
are
that
when
Realms
verted
Con-
Lord
the
of
sky,
and
'
"
!"
the
at
my
wonder
And
is
are
disciples. Your
knowledge was
given gifts,though Mara,
the
to
a
pit full
give no gifts; and showing them
eighty cubits deep, called out to them, If
that
gift,you shall be burnt in this hell
to
coals
live
counted
householder,
Elect
bidding
wise
still have
angels of
the
insightof
It
the
appeared,
should
clear
First
at
this be
not
You,
^'
of the
one
the
back
turned
not
said,
have
firm, you
Shall
"
Teacher
person,
is
still.
Lord
my
JATAKA.
of
request
Aniitha
told
he
Pin4ika,
the
tale.
Long
Bodisat
the
he
And
prince.
brought
was
; and
arrived
had
At
of
death
the
his
at the
Now
being
ceka
day
one
taken
Buddha,
that
the
at
sixteen
father
he
six
observed
was
of
And
the
for
him
time
had
come
four
"
city,and
gave
of all sweet
from
risen
the
at
one
Gifts, and
Sabbath-days.
at
had
he
knowledge.
built,
he
Bodisat
who
old
to
the
cretion
dis-
appointed
Gift-halls
midst
like
of
years
years
of
of
Treasurer
luxury,
all branches
mansion.
in for the
the
course
pleasantfood
when
of
much
but
was
in the
Precepts,and
in
due
over
had
one
to his
entrance
the
kept
saw
gates, and
four
the
family
up
in
he
when
even
reigning in Benares,
was
to life in the
came
and
Benares,
Brahma-datta
when
ago,
tastes
breakfast-time,
seven
to
was
Pac-
days' trance,
seek
for
food.
4:0."
And
FIERY
THE
Benares
the
the
betel-
Anotatta
table- land
robed
of
put
Mount
through
went
the house
the
just as
he
stood
fastened
on
his
he
begging-bowl
the
sky, and
breakfast
with
as
robe
Manosila,
face
his
of
door
the
to
from
girdle,
for
the
the
door
of
at
taken
being
the
on
created
stood
was
the
water
toothpick made
his lower
on
himself, took
purpose,
day
used
lake, and
creeper,
that
go
335
house, he washed
Treasurer's
from
to
FURNACE.
in
to
the
Bodisat.
As
soon
and
looked
Bodisat
the
as
at
"
What
shall I
"
Bring
the
That
And
he
it
the
When
this, he
deep,
who
man,
If
he
to-day,
none
put
of
live
of
the
was
pit
midst
in the
to appear
; and
of Acacia- wood
the
great hell
coming
of
in the
remained
stopping for,
you
are
gets
this
since
days
fellow, and
stop
good
house.
appeared
And
Avici.
bowl,
the
stopped
my
coals,
sky.
to fetch
exceeding terrified,and
was
What
seven
this
greatly agitated,
was
is
caused
and
once
after
"
at
flaming,like
and
burning
destroy
full of charcoal
was
preparations.
gift."
went
eighty fathoms
And
I must
Treasurer's
to the
food.
received
seat,
saying, "It
up,
perish.
will
he
rose
the
his
said he.
Wicked
the
Mara
Buddha
Pacceka
from
rose
making
was
gentleman's bowl,"
moment
and
who
servant
him, he
saw
saw
still.
?
man
"
asked
the Bodisat.
"
is
There
in the
very
people came
with
Then
blazing
middle
up
one
fear, and
thought
the
after
fled
house. Sir !
"
said
another, they
he.
were
And
each
as
come
over-
hastilyaway.
Bodisat,
"
Yasavatti
Mara
must
be
^^."KHADIRANGARA
336
exertinghimself
the
of my
way
be
can
whether
said
himself
took
fire ; and
is the
"
the
dish
looking
Maras.
"
greater."
of
rice
stood
the
on
it stood
just as
the
sky,
pit of
fire ?
to
up
Mara's
or
power
in
that
aware
thousand
my
obstacle
an
not
am
even
out, and
went
or
Mara's
or
putting
whether
out
might
ready, and
of
But
hundred
I will find
he
there
pit
by
my
And
tlie hope of
almsgiving.
shaken
day
This
with
JATAKA.
of
edge
and
Mara,
saw
the
"
Who
are
"
Mara,''
am
you
Is it you
*'
Certainly,I
"And
to
I'll
"And
Let
other.
us
stanza
"
Far
the
of
your
standing
on
Buddha!
one
the
the
nor
mine
or
power
of
edge
will
my
of it."
whole
the
the
"
at
now
neither
whether
still
destroy
!"
do
Pacceka
pit
rather
And
the
so
not
turn
fall into
food
have
saying,he
it
stowed,
be-
uttered
Keceive
as
and
and
downwards,
Accord, than
grasp,
day
almsgiving, and
Head
And
your
to
you
exclaimed
the
to
Buddha
And
Take
even
the
"
this
headlong.
stop
this
see
Lord,
from
back
"
it."
allow
pit of fire,he
"My
did
this
Pacceka
greater !
is the
created
put
life of that
the
reply.
for?"
what
Simply
"
the
was
who
*'
"
"
do
deed
then, Master,
he
so
heels
that
at my
upwards,
is
of my
unworthy
own
!"
walked
right on
into the
fieryfurnace
firm
^."KHADIRANGARA
338
formed
was
JATAKA.
inlierit
to
his
Karma
the
to
Pacceka
the
END
This
by
Buddha,
OF
story
Herbert
is
STORY
THE
quoted
A.
END
was
in
'
vol.
Giles,
OF
i.
BOOK
p.
on
the
lotus
after
alms
feating
de-
myself."
OF
Strange
wlio
gave
standing
Tempter,
lie
but
Stories
FURNACE.^
FIERY
THE
from
Chinese
396.
I.
CHAPTER
IV.
Studio,'
lated
trans-
INDEX.
The
mentioned
names
included
not
are
should
name
Contents.
Mr.
being
are
pronounce
^A,
Details
and
in
i)
ny,
This
is
No.
Jataka
Abhinha
No.
27
AjafiSa
175
No.
.
and
King
129
Asampadana
Bodisat,
24
119
aeon,
No.
Jataka
No.
No.
Jataka
156
Jataka
Asitabhu
city, 23
No.
.
Nos.
.
the four
No.
Antelope,
Antelope,
Anupiya,
Anusasika
62
city, 153
83
the gate for Gotama,
guardian (Loka pala) ,110,
river,
regarding
Assaka
Jataka
Atideva,
;
fifth convert,
the
see
118
113,
No.
and
Birth
No.
Buddha,
Bodisat,
39
Ixxiv
Story,
in Ceylon,
monk
207
185
Brahman
Atita-vatthu
Atthadassin,
1 ;
17
No.
Jutaka
84
Atula, Naga-
85
greedy, 212
the
wily,
grove,
Jataka
the
Atthassa-dvara
the
Assaji,
Astrology, 168,
Astronomy, 150
92 ; foolishlydoubt
Buddha,
90, 105
Anoma,
126
'J34
Skin,
Lion's
Andhapura,
Angels open
65, 185
326-330
130,
Jataka
Andabhuta
124
the
in
Ass
Jatakas
Anatha-pindika,
No.
No.
No.
Jataka
Anabhirati
100
Asi-lakkhana
89
61
Jataka
Asatarupa
76
Asatamanta
90
131
105
Jataka
Asaijkiya
187
No.
.
Asar)kheyya, an
69
No.
.
Jataka
Amba
46, 268
Jataka
.
111,
Amaravati,
Nos.
76
Asadisa
39
No.
Jataka
Jataka
Ahna-citta
320
Bodisat,
No.
Kalama,
my
Arama-dusa
Jataka
use.
manual
120
Arindama,
Jataka
Jataka
on
outward
Archery,
No.
Akatafifiu
practical
in
seen
English
accent
to, 310,
and
other
No.
reverence
Brahman
for
xxxi-xxxv
Akalaravi
Alara
be
in
as
the
place
rule
of, 9U
things,
Ixxvi
Afghanistan, xliii
Ajita,
and
rough
Age, virtue of
Aggika Jataka
the
volume.
ng),
a
of
Jutaka
vii, xi,
all
Italian, consonants
=
any
Table
as
story;
Ixiv, 106
Abhisambuddha-j^athii,
Adiccupatthana jataka
^sop,
the
published in
ence
Index, the refer-
this
Arahats,
281
Abhidhamraa,
Introduction
in which
2.
1,
pp.
far
as
the
qualifications may
'Buddhism,'
Abbhantara
pages
from
in
of
as
n
(except
the long syllable.
c
found
Jatakas
in this
vowels
Table
as
number
the
the
the
included
are
the
to
Index,
of the
text
following
easily be
can
names
to
Tables
this
occur
Fausboll's
Pali
in
The
references
In
in the
Avadanas,
see
237
Babbu
87
No.
Jataka
.
No.
115
the
Babrius,
Greek
137
fabulist,xxxiii
Apadana,
Apannaka
Arabian
Arabian
Araka
Bahiya
Ixxiv
No.
Jataka
Baka
Jataka
No.
.
.No.
Jataka
.
Nights,
Bandhana-mokkha
xlii
story-books,xxix,
.
Bandhanagara
xxx
No.
Jataka
169
Baptism,
71
108
38
Jataka
Jataka
.
No.
120
No.
201
INDEX.
340
Bark, clothes
Earlaam
Josaphat,xxxvi-xli
9.
xxxix
Baronius, martyrologist,
the
Rev.
Beal,
S., quoted, 111
for
food, 125
Begging
Bells, 91, 111
Benares
muslin, 86
Benfey, Professor, see Pancha Tantra
Berachia, author of a Hebrew
book,
story-
10.
11.
12.
13.
14.
277
268
Betting, 267,
Bhaddasala
Jataka,
Bhaddiya
Bhaddiya
Revata, 39
Sobhita, 39
Anomadassin,
41
Paduma,
Nurada, 41
Padumuttara,
43
Sumedha,
8.
of, 8
and
186
the
third
the
happy-minded,
convert,
113
190
No.
Bhadra-ghata Jutaka
Bhalluka, a merchant, 110
Bharhut
sculptures,lix,193, 233
291
Jutaka
Bharu
.No.
.
the
Sujata, 43
16.
Piyadassin,44
17.
18.
Atthadassin, 45
Dhammadassin,
19.
Siddhattha, 46
20.
21.
Tissa, 47
Phussa, 47
22.
Vipassin, 48
23.
Sikhin, 49
Yessabhu, 49
50
Kakusandha,
Bherivuda
25.
46
three, 81
Jataka
BhTmasena
24.
213
42
15.
Bhavas,
40
Jataka
BhojajaniyaJataka
No.
59
No.
80
No.
23
26.
Konagamana,
27.
Kas'sapa,
86,
h.
Buddhadeva,
Buddhaghosa,
Ixiii-lxv
Buddhamitta,
in
monk
bet,
Bigandet, 111
Bull
who
lost
of an ox, 275
Big-red, name
Jutaka
No.
128
Bijara
114
of
Bimbisara, king
Rajagaha,
Bull
who
earned
Candabha
Bird-catching,296
Canda-kinnara
Birds
Canonization, xxxviii
Caravans, Jatakas Nos.
Bodisats,
Catumatta
and
the
53
the
93, 94,
Brahma
of
the,
Buddha's
wages,
110
to
Gotama,
66,
and
]}ruhman
and
266
goat,
bet, 267,
his
No.
135
No.
128
Jataka
.
1 and
Caste, 61
Jataka
No.
187
81-87
102
Brahman
271
Jutaka
Channa,
200
begging-, 87,
subservient
92, 97,
29
266
Body, contempt
Bowl,
of,
Ceylon, 2
Ixxi
life
of, Ivi
; date of death
monk
in Ceylon, 2
60-130
Bhoja, a Brahman, 72
Bhoja horses, 245
fabulist,xliv,
Bidpai, the Bactrian
Buddha,
the
Gotama
51
51
268
rahm
288
260
Bruhmans
and
and
Brass, ornaments
154, 5, 6
Buddha,
a.
Credulity,sin of, 80
Buddhists, xxviii
Former
water-
pots of,
Buddhas,
52
in
Crocodiles
Crow
and
fox, viii
and
jackal,xii
and
4.
DTparjkara,8-31,
Cullaka-setthi
5.
Kondafina,
6.
Maggala,
Sumana,
7.
of water, 309
owls, feud
Crows
126
drop
Crow
Tanharjkara Medhagkara
Saranagkara,52
1-3.
Cucumbers,
the
between,
golden, 288
Jataka
Cup,
the
wishing,
xxi
34
38
No.
.
126
Dabba,
the
Mallian, 172
291
INDEX.
Daddara
Jataka
.
Dadhivahana
No.
172
No,
186
Jataka
341
Elephant,
Dagaba
of the
thaka's
Diadem,
; of Kan-
86
Staying,84; of the
Gaze,
of
106
;
; of
Cloister,106
the
the
Jewelled
Hair-relics,
81
women,
80,
164
Demon
and
bold,
and
of
China,'
xlv
Desert
to be
No.
Execution
72
worship, xxi
Fiery furnace, story of the, 316
Fire-god conquered by a quail,304
Fire
restrained
No.
220
mountain,
choose
the
in
the
early
and
the
good
crane,
Fish
and
the
cruel
crane,
Double
Fox
Christian
turned
164;
Pacceka
of
Fowler
317
of
Arahats,
and
and
Buddhas,
by
xiii
crow,
Gagga Jataka
Gahapati Jataka
Garahita
No.
.
155
No.
199
No.
257
No.
205
No.
219
Jataka
.
Jataka
.
preacher,240
(by the Buddha), 105,
(by Little Roadling),
Gaya-sisa
hill
Rajagaha,
near
Gesta
xlvi
Romanorum,
Jataka
No.
.
Jataka
116
Ghatikara,
No.
105
Giftlhalls,
334
No.
180
of great value,
Gifts, trifling,
122
Gijjha Jataka
an
133
No.
.
Jataka
114
257
Ghatasana
Dubbala-kattha
335
xix
gem,
the quails,296-298
165
Dubbaca
288
GaijgeyyaJataka
185
elephant, 263
miracle
123,
their
as
122
Gamani-canda
Divyavadana quoted,
who
Leviathan
Fish
means
church, xxxviii
and
the
Buddha,
worshippers, 114, 115
Fire, origin of jungle-,308
Fish and his wife (No. 34), 299
Flying of
Pitaka
see
Dhammapada,
Dhammapada
Commentary, 123
Jataka, 126, 129
Dhammapala
Dhanapalaka, 88
Digha Nikaya, repeatersof, 78
Dog
Dog
of
presence
Dhammaka,
Diptychs
in
Flying, accomplishment
Jataka
Dhammadhaja
a, 216
Fetish
Dhaja,
xxv,
by elephants,281
Fairy,story about
Fish
No,
Brahman,
good,
king, 291
Jataka
with
overcome
xxviii
Fire
'Folklore
Dr.,
Evil
303
Dennys,
fast
Stead-
110
Dancing
Mara's
101
archangel,86,
93
Duddada
Jataka
.
Jataka
Dummedha
Nos.
.
Durajana
Duta
Jataka
.
Jataka
.
50,
No.
64
No.
260
Gilchrist, J.,
Ekapanna
No.
.
of
^sop,
Jataka
No.
.
1 84
an
elephantso called,'269
Girly-face,
Goat
and
Brahman,
Godha
Jataka.
238
Gods,
Brahman
149
184
226
Nos.
.
Jataka
.
118
164
translator
XXXV
Giridanta
329
No.
and
138,
Buddhist,
141
180-
INDEX.
342
Mala
Godpole's^sop
in Sanskrit,xxxv
Ophir, xlvii
Gold, buried, 323, 326
Jataka
Gold
Jataka
Gold
Jatila, a Bodisat,
Golden
of
Jataveda
dishes, 156
Hill, 63, 71
Jataka
.
Guthapana
Guttila Jktaka
Jews
Moslems, xxx
translators,xxxi
Halo
from
No.
157
No.
227
No.
243
and
Jotipala,Brahman
-fire
Jungle
stopping
Buddha, 303
Jataka
114,
person,
Nos.
Kacchapa
No.
Jataka,
178, 215
215,
Kaka
Jataka
Nos.
.
Jataka
.
Hagsas,
Hardy, 111
Kakkara
Jataka
lated,
trans-
Kakkata
Jataka
No.
239
Kala
Hawkers, 153-157
Heaven, war in, 284 ; the gloriesof,
shown
to a sinner,288
Hell becomes
filled with light,103
Hire of boats, 155; carriages,
170
Hitopadesa,Ixxii
Devala,
89,
209
No.
267
69
Nos.
Kalanduka
170
No.
.
Kaiuma,
146
No.
.
Jataka
140,
83,
192
111
No.
Jataka
.
127
No.
Jataka
176
Kalaya-mutthi
Jataka
No.
171
Kalyana-dhamma
xxxix
Kalilagand Damnag literature,
Kalpa-lasting miracle, 235
.
Hungarian tales,xlii
Hunters, stories against,238
KamanTta
Jataka
Kandina
103-
105
Kanha
No.
228
No.
297
Kamanita-viliipa Jataka
127
Kammatthana,
Kancanaickhandha Jataka
Kandagalaka
No.
Jataka
No.
56
210
Jataka
.
Jataka.
No.
13
No.
29
Kanha
IllTsa Jataka
.No.
.
78
Inda-samana-gotta Jataka
No.
161
qualities,
liv,Ixxxv,
Isipatana,suburb
of Benares,
251
Jataka
No.
294
No.
52
Jataka
.
Janapada
KalyanT, 128
Jarudapana
Jasmine,
the
of
convert,
Uruvela,
221
the
sixty-second
114
Kassapa Brahman
Kassapa Buddha,
Kassapa Kumara,
Bodisat, 44
and
Buddha
see
the
Elder, 199,
204
Jataka
No.
.
Arabian,
No.
Jataka
.
xii
crow,
164
Kasava
91
Kassapa
and
85
Inherited
105
Jina, a princess,
Kanthaka, the mythic horse, 82-87
Kanthaka
Nivattana
Cetiya, 84
250
.No.
Jataka
Kapi
42
No.
Jataka
Kapota
of
action
instances
of, 161,
Karma,
.
104
Individuality,
Janaka
the
ix
ix, 292
Jackal
before
Kakantaka
Haritamata
134
273
110
125, 135
Indra,
No.
.
xxxvi, xl
Bodisat, 51
Buddha's
the
Jataka
St., of Damascus,
Kacchapa
Hair-relic,
62
and
John,
82
fire,305
quoted,
a
monastery, giftof, 1 30
Jhana-sodhana
of
vii
Jewish
Jataka
god
Jetavana,
poet, Ixxiii
Gunadhya,
the
Jerome
Goldsmith, 251
Goose, the Golden, ix, 292, 294
of the Buddha,
1 12
Gotama, name
Greediness,story against,214-218
Greek
and Buddhist
fables,xliii
Guna
liy
(inSanskrit),
Commentary, the old one,
82
256
Kassapa
Katahaka
Maha
Narada,
115
No.
Jataka
.
125
INDEX.
Katha-sarit-Sagara,Ixxii,168
No.
Kaya-vicchinda Jataka
293
Keli-sTla
102
343
Little-red,name
Lola
of
Jataka
No.
.
Kesa-dhatu-vagsa, 111
40
Lotus
No.
203
No.
225
Kharadiya
demon,
.
Lumbini
Khema,
king
41
143
the
where
grove,
born,
was
No.
16
Macala,
No.
79
Maccha
Jataka
and
No.
.
Buddha
66
33
Jataka
Kharassara
94
190
Jataka
a
274
No.
.
stalks, edible,140,
Khara-dhatika,
No.
.
No.
Jataka
Khanti-vannana
Jataka.
Jataka,
Khandhavatta
275
ox,
Jataka
Lomahagsa
Losaka
KhadiraijgaraJataka
Khandahala
an
Jataka
Macchudana
Bodisat, 50
.
Nos.
279
34, 75,
Jataka.
No.
216
288
No.
Khurappa Jataka
No.
Kimpakka Jataka
Kingdom of Righteousness, 112
Kings chosen by the animals, 292
Kings, a lesson for, xxii
No.
Kigsukopama Jataka
.
villagein Magadha,
Jataka
265
85
MaddT,
105
queen,
Magadha, land of, 195
Magha,
Brahman,
279
Maha-bharata
Maha
248
61
and
foil.
Kinnara
Jataka,
GotomT, 79,
Kisa
128
80
Komaya-putta Jataka
Kondanya, a Brahman,
the
Kosala,
Kosiya
No.
299
72, 73
comes
; be-
disciple,112
Benares,
country near
Jataka
Nos.
.
Kshemendra,
Kashmirian
convert,
Jataka
130,
No.
264
No.
240
Jataka
Maha-sllava
No.
92
No.
51
No.
95
No.
77
xxiii
113
77
Maha-pir)galaJataka
Maha-sara
first
fourth
the
Maha-nama,
Mahapadana,
Maha-panada
Jataka
.
226
Maha-sudassana
Jataka
.
poet, Ixxiii
Jataka
Maha-supina
Maha
Vagsa quoted. 111,
Mahila-mukha
264
Jataka
No.
26
No.
278
Mahigsasa, Prince,
Mahisa
180
of, 2
Mahigsiisaka,race
Jataka
Majjhima
Land,
Jataka, xiv
Desa, the Buddhist
Mahosadha
No.
Jataka
Makasa
Makha
Holy
110
Deva
44
Jataka
No.
Makkata
Nos.
Jataka
173, 174
Maluta
No.
Jataka
Labha-garaha
Jataka
La
Fontaine's
Lakkhana,
Lakkhana
No.
Brahman,
287
Jataka
Lalita
Maggala,
No.
11
87
Vistara, 104,
Lamp, the wonderful, xxi
as
Lion, the
as
Buddha
the
Lion,
a,
like a, 93
mighty in voice
and
Lion
chosen
Litta
Jataka
46
Jataka
jataka
No.
194
No.
253
No.
285
Mantin, a Brahman,
Buddhist
the
Mara,
with
between
101
the
72
Satan,
tempts
84
sovereignty,;
the
Buddha
and,
flict
con-
96-
tempter, 335
Marriage feast, 276
135
Lion
Jataka
Mani-sukara
walks
Buddha
258
Bodisat,
and
Mani-cora-kantha
Gotama
40
ascetic
No.
87
MaijgalaJataka
97
palaceoftheNagaking,
Mafijerika,
Mani-cora
Leviathan,
Lion
No.
Jataka
Mandhatu
72
17
as
tiger,214
king
Marriage
91
woman,
custom,
289-292
choice
by
the
INDEX.
344
Marks
on
child's
body signs of
its
xxxix
Martyrologies,
Mataka-bhatta
Nimi
No.
Jataka
18
Mutali,
Sakka's
Migadaya,
charioteer,
deer forest
125
111
in and
in,'
become
Jtitaka
Jataka
Mittavinda
Jataka
202,
Book,
charge against
Nirvana, 204
uselessness
Offerings,
197
Old
82, 104,
369, 439
of, 115
her
black
bull,
273
Old
and
woman
her
goldencucumbers,
the
a,
four, 73, 78
Ophir, probably in India, xlvi
Overland
Moon
Prince, 180i
Owls
Mora
Jataka
159
103- ; the
and elephant,312
Monkey, partridge,
and
demon, 232
Monkeys
No.
and
woman
Omens,
87
a,
288
Jataka
; attains
114
118
Moggallana, the chief disciple,
Monastery, giftof 118, 130-132
Monk, the eightthingsallowed to
199
a,
203
No.
.
Nos.
of the
No.
12
No.
.
division
Nipata,
91
Mittacinti
Jataka
181
286
Benares,
near
Jataka,
gold
of, xlvii
Ox
and
the
who
times, xlvii
in ancient
route
291
crows,
envied
the
pig, 275
Jataka
No.
66
Mudupuni Jataka
Mula-pariyaya Jataka
.
Munika
of Benares,
Myth,
tale
true,
of
No.
245
No.
30
36
the
Jataka
Muslin
262
Pabbajja Sutta, 82
Pabbata
No.
Golden
Goose
"
Jataka
Padai.jali
294
Paduma
Nos.
.
Nacca
Jataka
No.
"
32
Pahlavi, ancient
Jataka
.
Nakula
49
No.
165
Jataka
.
Nanacchanda
20
Pandava,
No.
97
Pannika
Jataka
No.
.
the
Nanda,
half
Buddha's
rock
Eajagaha,
near
Jataka
289
No.
39
the
Paramitas,
and
foil.
No.
Ten
and
54
brother,
Paricchataka
Parosahassa
foil.
flowers
(ofheaven),
Jataka
No.
28
Parosata
Jataka
NaggalTsa Jataka
Nariguttha Jataka
Narada
Kassapa,
Narada
Kassapa
No.
222
No.
123
No.
144
(theMaha),
a
Nerafijara,
Uruvela,
94
fabulist,xxxiii
Jataka
.No.
.
near
101
xxxix
Phala
girls,81
river
No.
.
115
Nautch
99
275
Jataka
85
No.
.
Jataka
Nandiya
103
Perfections, 18
Jataka
88
128
Nandi-visala
55
132
No.
.
Nanda
No.
.
Jataka
263
264
No.
.
Jataka
No.
No,
.
Jataka
Paficagaru Jataka
Pancha
Nalapana Jataka
Namasiddhi
Pancavudha
Naiaka, 70
230
Jataka
villageand lake,233
Panada
Jataka
Nalakapana,
No.
229,
Nakkhatta
261
xxix
Nos.
.
247
Palmyra fruits,singleseeded, 94
Palobhana
97
Persian,
Jataka
Palayi
No.
193,
Jataka
Piety,name
of
woman,
282
64
INDEX.
346
Satapatta Jiltaka
Sausages,' 276
No.
.
Strainer
279
Savatthi,
used
91
Suhanu
pledge,1 70
Seal-ring,
Seggu Jataka
Senani, a landowner, father
.
Jataka
.
No.
217
Suka
of
Sujata,
Sukara
91
Shakespeare, vii,xlii
of
the
Buddha,
Sigala Jataka
the
Signs,
Great
Siha-camma
Nos.
.
113, 142,
148, 152, 157
thirty-two hodily,of
Jataka
No.
188
No.
190
No.
72
Nos.
8b", 290
330, 362
Sinbad
horses, 76, 78
Sindhava
Nos.
Jataka
.
254,
266
version
Sinhalese
and
king
No.
153
9 ;
chief
Bodisat, 49
72
Sudatta, a Brahman,
the
husband
Suddodhana,
mother, 61,
of
65
the
and
Jataka
foil.,
No.
the
269
Sujata,a Bodisat, 46
Sujata,legend of her offeringto
Buddha,
the
91-94
Bodisat
the
Sumedha,
in
the
of
time
Dlparjkara, xliii,2-28
Jataka
.
Sindh
Sujata-Buddha's
disciple,43;
Sunakha
lated,
trans-
Jataka
Silanisaijsa
STlava-naga Jataka
Silavimai)sanaJataka
(BelleVue) monastery,
Sudassana,
208
180
winged
Supannas,
285, 85,
242
Prince,
No.
No.
Jataka
Suijsumara
Sun
Sihakotthuka
255
city,42
Sujata
name
158
No.
of virtue, 98
Siddhattha,
Jataka
Buddha's
143
No.
.
Jataka
Sudassana
Shield
278
130
as
Seriva,
by monks,
'
287,
creatures,
88
Supatta Jataka
No.
.
Siu-apana Jataka
292
No.
.
Jataka, Ixxx
Suruci, a Brahman,
81
Suruci
Susima
ascetic and
Susima
Jataka
34
Bodisat, 45
No.
.
Birth
163
Suvanna-hai)sa Jataka
Suyama, a Brahman,
No.
136
72 ;
angel,
arch-
an
67
Stories, xiii
Sirens
in Buddhist
Six, the,
Slave
as
gold, 322
Takkasila
'uncle,'323,
319
tales,xlii
Solomon's
Somadatta
Jataka
Somadeva,
Ixii
Snakes,
see
No.
211
Sotthiya,a merchant,
Sotthiya,the grasscutter,95
sermon
on,
"
St.
St.
John
and
roe,
was
the
Taxila,a university
town,
Tayodhamma
No.
No.
58
No.
96
Jataka
.
Jataka
Telavaha
river, 153
Telovada
Jataka
No.
of
246
252
woman,
Tiger, 214
Jataka
Tilamutthi
No.
252
No.
177
No.
259
Tin,
154
Jataka
.
xxxvi
63
Tandula-na]i Jataka
Tapassu, a merchant, 110
Tavatigsa heaven, 86, 87
Tinduka
xxxix
of Damascus,
Josaphat,
Stag
a,
No.
.
Thoughtful,name
113
righteousness
Spell, how
Bodisat's,281
Spring, beauties of, 121
St. Barlaam,
was
xxii
Telapatta
132
Soul,
Jataka
Takka
the
who
315
buried
addressed
Slavonic
310
on
Slaves
xiv
stories,
.No.
Siri Jataka
Tiritavaccha
xxxix
Tissa,
211-213
Titans
an
war
Jataka
Elder
so
named,
214-216
INDEX.
Tittha
Jataka
Tittira
Jataka
No.
.
; the
talkative,
viii
customs
Jatakas
Jataka
Close
contract
Nos.
No.
1, 2
fix their
of
of
by deposit
Business
Loans
Treasure
trove, 332
of Benares,
Trees
93
a,
Tree
Maya,
66 ;
of Wisdom
mistaken
(Bo-
for
Bodhi-tree),
95
Tree
Vedabbha
Jataka
.
Vedas,
the
Veluka
Jataka
three, 4,
14
Nos.
35,
118
No.
48
No.
44
71
.
Jataka
No.
.
103
in the
Vessavana, king
of the
Vijayuttara, Sakka's
Bodisat,
VijitavT,
or
47
No.
goblins,181
Ixxiii
Vetala-panca-vir)sati,
to, 91
; prayer
No.
Jatakas, Ixxviii
Vesali, Council of, Ivi
Vessantara
Jataka, 33, 101, 124
102
Buddha
Tree-god, the
71
Jataka
Jataka
Verses
334
75,
No.
.
Jataka
to Maha
pay homage
to the Buddha,
Varuni
Veri
331
113
331
payment,
bond, 326,
Receipts on
No.
.
convert,
317
manager,
on
Jataka
second
Jataka
Vattaka
315
57
quoted, vii
Vatamiga
own
No.
.
prices,174-6
183
(Placeof Praise),116
ready-made clothier,
Varro
No.
.
Jataka
Vannabhumi
Varana
170
seal-ring,
Kings
Dodges
Yanarinda
Vannupatha
Vappa, the
"
Caravans,
Hawkers,
of
Jataka
.
37, 117
Tortoise,of gold,133
Trade
Valodaka
Nos.
.
25
347
97
trumpet,
47
Vikannaka
Jataka
No.
Vinatliuna
Jataka
No.
232
No.
160
No.
204
No.
143
233
-god,
Bodisat
genius,
or
belief
curious
Viailaka
Jataka
.
Viraka
as,
Truth-act,
fairy,the
or
Jataka
.
Virocana
of, 235
Jataka
.
the
Ubhatobhattha
No.
Jataka
139
No,
Jataka
TJcchar)ga
67
Jataka
No.
Jataka
.
No.
106
Vissakamma, 78
Vissasabhojana Jataka
No.
271
Viticcha
212
Jataka
Udapana-dusa
Udayin (Kala), 120, 121
Udayin the Simpleton, 172,
69
No.
.
Udaficani
Visavanta
Cardinal, 15-18,
Jataka
Ucchittha-bhatta
Virtues,
54-58, 107
Ten
Jataka
No.
No.
93
244
the
Uddaka,
Buddha's
a,
teacher, 89,
TJdumbara
No.
Jataka
.
Ugga, a merchant,
TJkkala, Orissa, 110
Uluka
"Water
No.
.
Upahana
Jataka
Upaka,
Hindu
270
Vacchanakha
154
Jataka
birth
Winged
Brahma
creatures,
180, 204,
heaven,
see
n.
none
282
283
.No.
.
No.
Jataka
.
as,
ferred
re-
Supannas
196
235
282
the
300
No.
No.
Jataka
Jataka
Valahakassa
woman,
Yakkhas, xiv, 95
Yakshas, see Yakkhas
YakshinT, see Yakkhas
Yasa, the sixth convert, 113
Yasodhara, 127
Bodisat, 43
Vaka
91
and
Vaddhaki-sukara
of
Buddha's
sacred, 114
story about, 224
Women,
223
No.
Brahman
Wind,
Uttara,
name
165
Wheel,
166
TJpasalhaJataka
TJpasampada-kammavaca quoted, 161
.
Well-born,
231
112
No.
Jataka
presentation,131,
goblin, 180-184
mendicant,
of
Wessantara,
No.
Uppala-vanna, 220,
272
Jataka, Ixxx
Ummagga
No.
Jataka
298
Water
Ixxiii
Vrihat-katha,
133
Jataka
under
230
Vyaggha
111
Uraga
follyof offeringsgiven
Vow,
173
in
the
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Lane,
of
enhanced
the
value
of his
The
editor
has
present
Nights.'
matter
introduced
work
relative's
by divesting the text of a great deal of extraneous
and
Timex.
of comment,
prefixing an introduction."
by way
"
Poole
tells us
Mr.
and
learned
Is both
Poole
a
biographer.
a
Mr.
generous
and
criticism
to ascertain
far as it is possible for industry
them,
so
facts
the
form."
readable
in a condensed
and
man,
Englishfor literary skill to present them
and
'Arabian
the
"
...
"
Calcutta.
Post
8vo,
SERIES
OF
Society, Boden
revised
Edition,
Third
"
In
the
of
volume
this
augmented
the thoughtful
questions connected
travel
and
of the
Member
in the
Illustrations
have
we
important
most
of Sanskrit
and
with
D.C.L.,
Calcutta, Hon.
Professor
ESSAYS.
AND
NOTES,
WILLIAMS,
of
14s.
INDIANS,
THE
IMPRESSIONS,
University
of the
TjL.D.
Hon.
AND
MONIER
By
"
INDIA
MODERN
BEING
vi.
pp.
by considerable
a
Map.
of
impressions
with
Asiatic
Bombay
of Oxford.
University
Additions,
some
on
thoughtful man
An
lightened
enEmi3ii"e.
observant
jieople.Professor
a
Indian
our
enlightened
of the manners
the pul)lic in a pleasant form
more
has brought before
Williams
Monier
in
remember
Indian
to have
of the Queen's
ever
seen
subjects than we
and
customs
for this able
the
thanks
of every
He
not
work.
Englishman
only deserves
one
any
which
should
India"
be
we
a
to the
subject with
contribution
study of Modern
thanks
of every
deserves
the
or
he
Indian, Parsee
but
Hindu,
specially familiar"
their
creeds, and
for his clear
and
Buddhist
Moslem,
exposition of their manners,
observant
man,
necessities."
their
"
ling
an
among
Timest.
Post
Bvo,
pp.
xliv.
"
TRANSLATIONS
METRICAL
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FROM
WRITERS.
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Introduction,
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Prose
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Versions, and
Classical
By
"...
Ar.
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moral
Edinbur'jh
MUIR,
J.
CLE.,
agreeable introduction
which
volume
sentiments
Daily
may
and
of
Revieio.
be
the
D.C.L.,
to Hindu
taken
Parallel
Passages
from
Authors.
as
LL.D.,
poetrv."
a
legendary
fair
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"
Ph.D.
Tiiues.
illustration
of
the
best
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Sanskrit
the
religions
writers.""
TKUBXEK'S
Second
ORIENTAL
oe, rose
garden
Translated
for the
By
EDWARD
"
It is
"
The
new
highest
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in
It is both
In
Two
has
Mr.
position
of the
long
Prose
desired,
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with
shiraz.
an
Introductory
Kadah,
Atish
F.R.S.,
M.R.A.S.
l)e welcomed
take
by all who
verse-book
of the
typical Persian
has long established
itself in
vfov\:.""Acadeiinj.
finest
executed.""
viii."
will
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tnmslation
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gracefully
MISCELLANEOUS
the
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C.B.,
rhymed
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and
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The
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Volumes,
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los.
original."" rijHes.
been
poetry.
the
as
into
of the
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rendering
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order.
secure
"
fair
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cloth, price
244,
"
mushliu'd-din
Time
Life
B.
vei-y
interest
any
shekm
First
and
xxvi.
pp.
GULISTAN;
of
Preface,
SERIES.
Tablet.
408 and
ESSAYS
viii."
RELATING
TO
INDIAN
SUBJECTS.
By
Late
of the
of tbe
BRIAN
HOUGHTON
HODGSON,
yKCTioN
Part
I."
II.
Esq., V.H.S.,
On
the
Grammar."
Cliaracter, and
Appendix.
Kocch,
Part
III.
Condition,
Oh
and
Bodo,
VOL.
ot'tlie
Institute
of
Court
; Clicvaller
"c.
"fec.,
Nepal,
I.
Dhimal
Tribes."
Part
Vocabulary."
I.
Their
with
"
Section
II."
On
Himalayan
I. Compiirative
of the
guages
LanEthnology."
Vocabulary
of the Dialects
of tlie Kiranti
Ne'pal." II. VocabulMry
III. Gramnuitical
Language."
The
Analysis of the Vayu Language.
Vayu Giamniar.
"IV.
Analysis of tlie Bailing Dialect
of tlie Kiranti
Tiie JiiJliingGramLanguage.
V. On
tlie Vayu
of the Central
niar."
Tribe
tne
VI.
or
On
Kiranti
Hayu
Himalaya."
Tribe
of the Central
HimaMya.
of
the
Broken
of
Tribes
CONTENTS
Skction
III.
On
"
Tibetan,
of the
Section
IV.
Section
V.
Bodo,
VOL.
II.
Aborigines of North-Eastern
and
Garo
Tongues.
of the
Aborigines
"
Aborigines
"
OF
the
India.
Nortli-Jlastem
of the
Eastern
Comparative
Vocabulary
Frontier.
Frontier.
Section
VI."
The
Indo-Chinese
their
connection
with
Borderers, and
of Indo-Chinese
layans and Tibetans.
Borderers
Comparative
Vocabulary
of Indo-Cliinese
Comparative
Borderers
in Tenasserim.
Vocabulary
Section
VII.
The
"
of Caucasian
Section
VIII."
SiccTiON
IX."
Aboriginal
of
Mongolian
and
Physical
The
of
Dialects
tlie
Section
X.
and
Section
XII.
of
State
Section
lysis
Ana-
of Tibetans.
of
Central
India.
the
Hill
India."
Comparative
of
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and
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the
Vocabulary
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in
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the
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lary
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Section
the
and
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Remarks
the
on
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of Tibet,
XL"
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Caucasians."
"
Route
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Nilgiris, with
Supplement
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and
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of Southern
India
Aborigines
Ceylon.
"
Shed
Type
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in Arakan.
relative
Some
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of
making
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to
Police
as
DarjeeUng
recognised
in
in
Nepal.
XIII.
"
The
Native
Method
of
Paper
denominated
Hindustan,
N^palese.
Section
XIV."
Being
Letters
"
the
For
Essays
on
Pre-eminence
the
of the
study
'
will
Education
be
found
of
less-known
very
the
of the
Vernaculars
People
races
valuable
; or,
of India.
of India
both
to the
the
Brian
Hodgson's
philologist and the
Mr.
Answered
Anglicists
'
ous
Miscellane-
ethnologist."
TRUBNER'S
Third
Edition,Two
THE
THE
The
LIFE
OF
By
Bishop
"The
matter,
OR
OF
Notice
268
and
GAUDAMA,
BURMESE.
Right
the
of
LEGEND
THE
Neibban, and
to
SERIES.
BUDDHA
"Ways
ORIENTAL
With
Annotations.
on
the
Phongyies
Rev.
P.
BIGANDET,
work
is furnished
"with copious notes, wnich
but form
a perfect encyclopsedia of Buddhist
Ava
Monks.
Burmese
or
and
Pegu.
the
subject-
"
A work
which
will furnish
of Buddhism
with a most
valuable
European students
help in the prosecution of their inveatiga.tions.""Edi."burgh
Daily Review.
"
wov'k.""
Bishop Bigandet's invaluable
Indian
Antiquary.
"
Viewed
in this light,its importance is sufficient to place students
of the subject
under
a deep obhgation to its author.""
Calcutta
Review.
"
This
work
is
of the
one
Post
VOLUME
OF
greatest authorities
BUDDHISM.
SKETCHES,
HISTORICAL
Author
China's
J.
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By
of
420,
Buddhism.""
upon
EDKINS,
CRITICAL.
AND
D.D.
Philology,""Religion
"It
to be
in
contains
of important information
the subject, such as is only
a vast deal
on
g:iinedby long-continued study on the spot." AtheniHum.
"
know
of no
of its
work
Upon the whole, we
comparable to it for the extent
of philothis complicated system
original research, and the simj)licitywith which
sophy,
British Quarterly Review.
reli",don,
literature,and ritual is set forth."
"
is replete with
The whole
volume
most
careful
It deserves
study
learning.
from
all interested
in the history of the religious of the world, and expressly of those
concerned
who
in the propagation of Christianity. Dr. Edkins
notices in terms
are
of just comlenmation
tlie exaggerated praise bestowed
Buddhism
by recent
upon
Record.
English writers."
"
"
...
"
Post
AND
LINGUISTIC
Written
By
Late
Member
and
"
with
We
so
"
They
His
of Her
Author
know
much
of
who
none
froj;
to
seem
book
us
ESSAYS.
ORIENTAL
the
ROBERT
Year
1846
NEEDHAM
has
described
and
to be full of
1878.
CUST,
; Hon.
East
Secretary to
Indies."
Indian
life,especiallythe life of the
literary talent."
Academy.
suggestive and
natives,
"
originalremarks.""
5^".James's Gazette.
result of thirty-fiveyears
subjects as full of fascination as
of information.
vast amount
of inquiry, reflection, and
speculation, and tliat on
of food for thought."
Tablet.
contains
to
learning, sympathy,
6d.
The
"
"
as
Exhibit
to entitle
"
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constant
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such a
him
to
author
thorough
speak as
speaks with
one
"
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the
of the pages."" .4"/iencew"i.
It is this
vividness
TRUBNER'S
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BUDDHIST
ORIENTAL
civ.
8vo, pp.
BIRTH
The
Collection
the
first time
Edited
Translated
in the
Extaut
original Pali.
FAUSBOLL
V.
By
And
Tales.
Jataka
or,
of Folk-lore
iBs.
JATAKATTHAVANNANA,
THE
For
"
STORIES;
Oldest
BEING
SERIES.
T.
by
W.
Khys
Davids.
Volume
Translation.
I.
of what
he had
seen
by the Buddha
the
nearest
probably
representatives
of the
well
the
folk-lore
of Europe
as
as
sprang
India.
The
introduction
contains
interesting disquisition on the migrations
a most
of folk-lore
of these
in the various
legends.
fables, tracing their reappearance
groups
of the Judgment
of Solomon."
Times.
other
old friends, we
with
meet
a version
Among
"These
and
tales
told
to have
been
supposed
They
previous births.
from
which
stories
original Aryan
are
heard
in
his
are
"
"
It is
now
some
since
years
this
Mr.
Davids
Rhys
Buddhism
on
asserted
the
in
his
edition
new
to
right
'
of the
heard
be
on
Encyclopaedia
"
"
to
ought to feel deeply indebted
Pali
scholar
is a sufficient
as
a
reputation
is deserving
the stylo of his translations
for the fidelity of his version, and
guarantee
of high praise.
Academy.
"
All
Mr.
who
interested
are
Davids.
Rhys
Buddhist
in
literature
well-established
His
"
"
could
than
Mr.
be found
Rhys Davids.
expositor of Buddhism
earliest
of the
imaginative
have, then, a priceless record
literature
it presents
to us
of our
picture of the
a
nearly complete
race
; and
of the
customs
social Ufe and
and
common
people ot Aryan
tribes,
popular beliefs
the
first stages
of
to
passing through
closely related
ourselves, just as they were
"
In
No
competent
more
the
Jataka
book
we
...
civilisation."
St. James's
"
Gazette.
Post
A
a
Or,
Author
"
of
To
obtain
"
is
is
Hershon
and
so
"
"
of
them
"
Hershon
specimens
which
the
in
form
as
this
volume
general
idea
of
the
Times.
"
Edinburgh
"
thus
.
they
we
appeared.""
have
for
of
the
Daiiy News.
of
attractions
several
the
no
notion
truthful
and
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more
yet
Daily
given
test
can
has
slightest
Series.'
has
.
of
that
work
Oriental
interest."
all in
Mr.
readers
English
other
'
the
handy
at least."
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Without
volumes
very
and
to
convey
than
any
Talmud
Indexes.
Copious
Review.
Quarterly/
Will
and
"c.
to general readers.
make
it attractive
character
will
popular
of the
Contains
scholar.
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samples
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the
throw
Scriptures."
that
extracts
hght upon
especiaUy
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indifferent,
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concise
to Christians
peculiar
Its
Mr.
in
boon
and
Notes
HERSHON,
Talmud,"
to the
According
Genesis
With
ISAAC
by PAUL
Translated
and
TALMUD,
KABBALAH.
THE
AND
THE
FEOM
EXTKACTS
ONE
MIDRASHIM,
Compiled
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the
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previous
surpasses
Review.
English
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readers
themselves."
The
"
is,
we
believe,
fair set
Record.
to enable
the
by far the best fitted in the present state of knowledge
multifarious
contents
of the
unbiassed
conception
gain a fair and
Jevdsh
pride
so
only be truly understood"
can
of the wonderful
miscellany which
Chosen
of
the
Feople.""
Inquirer.
scholars
of
devotion
asserts"
by the life-long
"
consist
in the fact that scarcely a single
of this volume
and
The
value
importance
those
throws
light, direct or refracted, upon
but
some
in its pages
is given
extract
"
book
is
reader
to
This
general
Scriptures
"
It is
which
are
the
common
capital specimen
light-giving labour,""
/ewis
heritage of Jew
of Hebrew
A Herald.
scholarship
jnd
;
Christian
monument
alike.""
of
John
learned,
Bull.
loving,
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"
POETRY
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OF
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Author
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of
"
6d.
7s.
THE
JAPANESE.
CHAMBERLAIN,
Henkaku
Yeigo
Shiran."
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The
author
devoted
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to the
much
studying the poetical literature; of the Japanese, and
rendering characteristic
verse."
into Enudish
specimens
Daily News.
"
Chamberlain's
volume
has
Mr.
the first attemjit which
are
is, so far as we
aware,
been
made
of the Japanese
to interpret the literature
to the Western
world.
It is to
the classical
of Old
for indigenous
must
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poetry
Japan that we
Japanese thought,
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volume
before
into
in the
have
selection
from
that
us
we
a
poetry rendered
Tablet.
graceful English verse."
is undoubtedly
of the
best
translations
of
"It
has
which
one
lyric hterature
Celestial
appeared
during the close of the last year."
Empire.
"Mr.
Chamberlain
difficult
when
undertook
set himself
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he
to reproduce
a
in an
form.
But
he has evidently
laboured
and
Japanese
Enghsh
con
poetiy
amore,
London
and
his efforts are
successful
China
to a degree."
Express.
A
task
very
of
"
"
"
"
Post
THE
HISTORY
from
"
ESARHADDON
OF
KING
Translated
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"c.
Bi-Lingual Syllabaries, and List of Eponyms,
the
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Collection
Museum
A.
ERNEST
Br
BUDGE,
Assyrian Exhibitioner,
"
Students
haddon.'
"
is
popularise
but
it does
scriptural
will
archaeology
the
of
Esar-
College, Cambridge.
also
tlie
appreciate
History
'
Times.
"
There
"
of
from
M.R.A.S.,
B.A.,
Christ's
in
Analysis
much
not
attract
to
which
studies
the
be
to
assume
scholar
to
volume.
in this
It does
not
pretend
infancj-. Its primary
object is to translate,
than
it offers
both
to the professed
tentative, and
of
scholar
the
means
non-Assjrriological Semitic
yet in their
are
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to the
ordinary
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controlling its results."
Academy.
"Mr.
book
Budge's
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students.
not, It is to be
Tiiey are
"
thanks
in
are
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him
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laborious
his
that
on
task."
for the
account
in
way
to
scholars
Assyrian
class.
numerous
very
he
which
has
But
and
the
more
himself
acquitted
2'ahlet.
"
Post
8vo,
pp.
THE
(Usually
addressed
mainly
feared,
known
MESNEVI
The
as
Sherif,
Mesneviyi
or
Mesnevi)
Huly
OF
MEVLANA
LORD)
(OUR
Book
Together
with
of
Illustrated
by
of
Ancestors,
and
Shemsu-'D-Din
Mevlana
and
Translated,
By
'
A
'
complete
This
desirous
extant
book
their
JAMES
W.
of occult
treasury
will
be
very
of
an
obtaining
in that
language."
Tablet.
Anecdotes,
el
Eflaki,
Poetry Versified,
Oriental
valuable
Author,
the
as
Collected
Historian,
in
M.R.A.
REDHOUSE,
insight into
"
First.
Ahmed,
the
ER-RUML
the
of Characteristic
Selection
by
"
the
Account
some
his
MUHAMMED
'D-DIN
JELALU
*Aeifi.
el
English,
S., "c.
lore."
Review,
Saturday
help to the reader
ignorant
department
a very
important
"
of
of
Persia,
the
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literature
is
ORIENTAL
TRUBNER'S
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RELIGIONS
THE
By
Translated
The
the
from
author
work
date
not
of the
added
be
assistance
of the
Author.
publishers, considerably
the
of
has
and
the
looked
as
upon
enlarged
subject to
equivalent of a
of the
literature
an
original.
only
step in the
valuable
authority
therefore,
may,
edition
improved
BARTH.
the
the
request
translator, and
the
; tiie translation
Is
with
French
INDIA.
OF
a.
has, at
for
and
new
"
the
SERIES.
manual
of the
treatment
"
'
Aeals.""
"
Tablet.
This
is not
the
whole
the
best
the
of the
but
only on
only manual
religions of
which
in English.
The
have
Buddhism,
we
apart from
present work
shows
not
of the facts and
of clear exjwsition, but
also
only gi-eat knowledge
power
of the
the
great
insight into the inner
history and
deeper meaning
great religion,
for it is in reality only one,
which
describe."
it proposes
Modern
Revieio.
to
*'
The
merit
authoritative
of the work
has been
emphatically
recognised by the most
both
But
in this
the
of Europe,
Orientalists,
continent
on
probably
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the word)
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provided
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bibliography
India,
"
the
notes."
"
Such
Dublin
"
Review.
sketch
Barth
M.
Post
has
drawn
8vo, pp.
viii.
HINDU
Exposition
An
of the
JOHN
By
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of
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department
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cloth, price
152,
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PHILOSOPHY.
System
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master-hand.""
KARIKA
SANKHYA
The
with
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philosophy.
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Systems.
all that
India
has
produced
in
the
learned
a
patient and
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with
India, and supplies him
clue,
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lost
them.
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not
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record
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on
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relations
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the world, the nature
destiny,' and in his learned
with
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able
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sophy
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of Spinoza,' and
tlie connection
hauer
"
Hartinann.'
and
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Chronicle.
Foi-eign Church
"
Davies's
volume
Hindu
Mr.
gain to all students
on
Pliilosophy is an undoubted
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of thought.
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given in a traivssystem of Kapila, which
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of India
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lation
Karika,
only contribution
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sophy,
philoi)iiints of deep interest
many
to
lucid
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and
without
Mr.
Davies's
intci-pretation it would
ciate
appremanner."
these
adequate
points in any
Saturday Review.
non-Orientalist
"The
leads
into
him
in
Davies
intricacies
the
Mr.
with
KRISHNA.
(Cantab.), M.R.A.S.
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finds
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of
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philosophy
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'
"
"
"
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library."
welcome
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Notes
Mr.
and
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book
as
valuable
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philosophical
Second
Edition.
MANUAL
OF
Post
By
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with
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summary
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perusal with
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xii.
Supkeme
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Being
bear
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HAHN,
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By
cloth, price
154,
"
TSUNI"
The
the
Revieio.
Calcutta
pp.
of
Vedantasara.
the
...
that
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accurate
idea
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much
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do
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copious, indeed, are
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His
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130,
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copious Annotations,
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Staff
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x.
PANTHEISM.
Translated,
others
8vo, pp.
HINDU
Bombay
SERIES.
ORIENTAL
TRL/BNER'S
Ph.D.,
Member
Grey Collection, Cape Town
; Corresponding
Member
of the
Geogr. Society, Dresden
; Corresponding
Anthropological Society, Vienna, "c. "c.
of the
Custodian
of the
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of
instalment
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able
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will
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himself."
collect
to
labours
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be
interest, not
at the
Cape
valuable
It is, in fact, a most
contribution
only, but in every
University of Europe.
of their
Accounts
to the
religion and
study of religion and mythology.
comparative
books
have
been
in various
lected
scattered
about
cai-efuUy colwere
mythology
; these
and
and
chapter, enriched
improved
by
printed in his second
by Dr. Hahn
"'The
Prof.
"
Miiller
Max
in
the
Nineteenth
Century.
"
In
It is full of
Four
Volumes.
8vo, Vol.
Post
Vol.
II., pp.
cloth, price
vi.
To
6d.,
12s.
Vol.
IS
WHICH
Mr.
they
Wherry's
should
and
Review.
be
for
392,
"
6d., Vol.
viii.
pp.
SaLE's
PREFIXED
with
340,
"
book
E.
M.
WHEllRY,
is intended
prepared
this
and
purpose
to meet,
Mr.
for
if
cloth, price
TO
6d.,
12s.
414,
"
6d.
QURAN.
DISCOURSE,
PRELIMINARY
Notes
Complete Index
Discourse, and
Rev.
By
As
12s.
COMMENTARY
Together
*'
xii.
I., pp.
IV.,
Additional
that
Gazette.
"
COMPREHENSIVE
James's
tilings.""5^".
good
WITH
Emendation.s.
to
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M.A.,
missionaries
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in India, it is no
ordinary arguments
will
prove
uaehil.""
doubt
and
well
pretation's,
inter-
Saturday
ORIENTAL
TRUBNER'S
Second
Post
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peculiar
JOHN
his
translation
Translated
Post
by
By
"The
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with
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which
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results
interest."
profoimd
of
one
xxiv.
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OF
230,
"
"
all
Review.
Saturday
cloth, price
AND
EGYPTIAN
THE
6d.
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RELIGIONS.
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Dr.
History
I."
Translated
places
important
most
HISTORY
VoL
It
Review.
Madrasa.
Series.'
By
"
Lincoln
M.A.,
Calcutta
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to
...
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AND
METAPHYSICS.
MESOPOTAMIAN
which
and
his
success,
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Fitzgerald's
know
UPANISHADS
THE
Articles
EDWARD
COMPARATIVE
only
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"
INDIAN
practical purposes
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In
Service.
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OF
Principal
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ARCHIBALD
For
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spirit of universal
ANCIENT
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6d.
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Notes
KHAYYAM.
"
WHINFIELD,
H.
E.
judge,
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5s.
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late H.M.
xxxii.
8vo, pp.
Persian
Whinfield
version
H.
E.
QUATRAINS
The
Gita
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Notes.
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Post
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the
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vi."
8vo, pp.
THE
that
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op
Dutch
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is
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with
JAMES
TIELE.
P.
Religion.
Egyptian
the
Assistance
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Author.
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English
based
on
research.
readers
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In
best
this
for
investigation,
history of Egyptian
which
materials, and
volume
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"
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TRUBNER'S
Post
ORIENTAL
xii.
8vo, pp.
YUSUF
Translated
By
"
Mr.
Griffith,
Sanski-lt, has done
has
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style of his author
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T.
already
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service
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in
English
Verse.
GPJFFITH.
H.
good
skill
8s. 6d.
ZULAIKHA.
Poem
from
cloth, price
302,
"
AND
A
SERIES.
translator
as
translation
into
from
the
frum
verse
the
Persian, and
he
the
oriental
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The
more
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work,
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merits, is of importance
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that which
is read
in all the independent
native
schools
poems
of India
where
Persian
is taught."
Scotsman.
not
his
"
Post
viii.
Bvo, pp.
"
LINGUISTIC
ESSAYS.
By
"
real
"
An
entirely novel
Imman
Dr.
method
interest
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dry technicalities
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it is pleasant
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language
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unpopular
Bvo,
ix.
of
Athenceum.
"
pp.
SARV
review
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and
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"
DARSAN
THE
6d.
los.
SAMGR
DIFFERENT
AHA
OF
SYSTEMS
;
HINDQ
PHILOSOPHY.
By
Translated
by
Cambridge,
of
E. B.
CO
WELL,
and
A.
in
This
work
is
current
in tlie fourteenth
appears
to
"The
be
translation
where
there
thought.""
is
is
review
in
century
their
living
in
passes
trustworthy
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Hindu
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ability. The
philosophical systems
he gives what
India
; and
of
tenets.
protracted
throughout.
lias
in the
of
sixteen
South
important
most
of Sanskrit
Professor
College, Calcutta.
Presidency
interesting specimen
an
successively
to
ACHARYA.
M. A., Professor
GOUGH,
M.A.,
E.
tlie
author
liim
MADHAVA
familiarised
in
sojourn
with
translators
the
India,
Indian
Athenceum.
Post
TIBETAN
TALES
DERIVED
Translated
from
By
Done
Ixv.
Bvo, pp.
into
F.
the
Tibetan
VON
from
W.
the
R.
SOURCES.
Kah-Gyur.
of the
SCHIEFNER.
with
German,
S.
14s.
INDIAN
FROM
ANTON
English
By
"
an
Introduction,
M.A.
RALSTON,
of Russian
folk-lore, lias
for the most
part,
analogies and parallels, drawn,
of the
one
from
tlie Kahgyur,
Slavonic
to the
Eastern
from
folk-tales, culled
sources,
books."
sacred
divisions
of the Tibetan
Academy.
"
tion
Introduchands.
An
could
translation
The
scarcely liave fallen into better
have
who
scholars
given their
gives the leading facts in the lives of those
Calcutta
and
of the
language."
Tibetan
literature
attention
to gaining a knowledge
"Mr.
Ralston,
supplied
some
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name
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is
so
familiar
to
all
lovers
Western
"
"
lievieio.
"
Ought
folk-lore.""
to interest
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Mall
all wlio
Gazette.
care
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stories,
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for
comparative
TRUBNER'S
Post
ORIENTAL
xvi,
8vo, pp.
SERIES.
cloth, price
224,
"
9s.
UDANAVARGA.
A
Collection
Verses
op
Compiled
Being
NORTHERN
the
Translated
"
by
from
the
DHAKMATRATA.
Tibetan
from
the
W.
By
Canon.
Buddhist
the
BUDDHIST
Extracts
"
from
of
DHAMMAPADA.
VERSION
of
Bkah-hgyur,
with
of
Commentary
WOODVILLE
and
Notes,
Pradjuavarman,
ROCKHILL.
Rockhill's
is the
will
first from
which
assist"ance
be gained
present work
of tlie Pali
it is, in fact, as
understanding
only
text;
yet the
'
available
of comparison
The
Thibetan
to
the
term
us.
Udanavarga,'
version, was
originally discovered
by tiie late M. Schiefner, who
text, and
pul)lished tlie Tibetan
intended
frustrated
had
intention
translation,
a
an
adding
by his death, but which
for
has
been
carried
Rockhill.
Rockliill
be
out
Mr.
by Mr.
congratulated
may
Review.
having well accomplished a diflScult task."
Saturday
for
Mr.
accurate
more
"
In
Volumes,
Two
post 8vo,
xxiv.
pp.
Language
A
SKETCH
OF
THE
Barrister-at-Law, and
"Any
at all
one
Cast's
book.
Service.
Civil
Majesty's Indian
of Her
than
better
cannot
do
in African
get Mr.
languages
the
reader
encyclopaidic in its scope, and
gets a start clear away
of knowledge
initial
is left free to add
to the
sum
language, and
J^atul
Mercury.
conti'ived
of value
to linguistic students."
to
work
a
produce
interested
It is
in any
particular
tliere cullectod."
"Mr.
CUST,
NEEDHAM
late
AFRICA.
OF
LANGUAGES
ROBERT
i^ricei8s.
Map,
MODERN
By
"
Cast
"
has
"
Nature.
Third
Edition.
OUTLINES
OF
Post
THE
SPREAD
OF
Bvo,
of
C.
Professor
"
of
Few
books
In
says,
there
But
tiian
see
short
an
that
and
this
are
of
Dutch
the
of
of
History
Religions
by J.
M.A.
Carpenter,
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little
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men
canvas
pages,
whose
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with
information,
the
fruits
of
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so
wide
view
better
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covered
full of
clear, condense
the
to
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the
crude
these
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bird's-eye
gain a
Professor
As
reli"^ious history of nations.
I might
outlines"
are
pencil sketches,
say"
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in
Leyden.
contain
the
THE
RELIGIONS.
enable
enormous
these
the
TO
RELIGION
of its size
study, or
investigations
'
from
6d.
7s.
TIELE,
p.
University
Translated
cloth, price
UNIVERSAL
THE
Theology,
OF
HISTORY
By
Doctor
XV.-250,
pp.
are
of
cut
of
of
the
and
latest
rious
laboresults
Tiele
modestly
nothing more.'
far
more
worth
to
others, and it is easy
also dry,
and
perhaps
research.
""Scotsman.
TRUBNER'S
Post
8vo,
xii."
pp.
Including
the
By
Burma
Sir
ARTHUR
of the
P.
de
Arthur
Phayre's
want,
General
and
PHAYRE,
Piiayre
in this
History
contribution
its appearance
deserves
great
of Qxivnia.:'"
Third
Containing
Observations
From
India.
and
K.C.S.I.,
C.B.,
Indo-Chinoise
Oriental
forward
Series
for
to
patience and
8vo,
supplies
many
which
industry
pp.
IN
the
Arakan,
British
nised
recog-
years
has resulted
Review.
Post
of
the
D.D., Peking.
Three
Prospects
Religions
Christian
of
7s. 6d.
CHINA.
EDKINS,
Account
on
and
with
G.C.M.G.,
Academique
looked
Saturday
JOSEPH
By
War
Trilbner's
been
RELIGION
Brief
14s.
France.
to
has
Edition.
Tenasserim,
First
la Societe
de
"Sir
BURMA.
Taungu,
End
Correspondant
and
OF
Pegu,
the
to
SERIES.
Maps
HISTORY
Time
Lieut.-Gen.
with
312,
Proper,
Earliest
Membre
ORIENTAL
of
the
with
Chinese,
Conversion
that
amongst
People.
"
Dr.
Edkins
has
been
careful
in noting the varied
most
and
often
complex
phases
of considerable
value
of the subject."
give an account
Scotsman.
As
it has
been
a
missionary,
duty to study the existing
i)ai-tof Dr. Edkins'
in the country
has enabled
religions in China, and his long residence
him
to acquire
intimate
of them
an
exist."
as
Review.
knowledge
they at present
Saturday
"
Dr. Edkins'
valuable
this is a second
and
revised
edition, has.
work, of which
from
that
the time
it was
the
standard
the
published, been
authority upon
subject
of
opinion,
so
to
as
"
"
"
of
which
"
it treats."
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Nonconformist.
"
Edkins
.
Chinese
religion and
fairly regarded
Quarterly
lan-^uage.""
Post
THE
be
now
may
LIFE
8vo, pp.
BUDDHA
THE
OF
Translated
""The
has
by
by
W.
to the
testimony
the
on
THE
EARLY
ORDER.
Second
ROCKHILL,
tested
and
the
on
authorities
and
in the
Bkah-hgyur
Bstan-hgyur.
Early History of Tibet and Khoten.
Works
notices
W.
bears
volume
consulted
ancient
Secretary
diligence
and
Legation
with
fulness
bearing
document's
U. S.
upon
w'nich
his
in China.
the
author
remarkable
ject."
sub-
Times.
"
Will
"'
Tibetan
from
Followed
first
9s.
AND
HIS
OF
HISTORY
Derived
among
Revie^o.
cloth, price
X.-274,
the
as
.BritisA
appreciated
be
by
those
who
themselves
devote
Buddhist
to those
studies
a
ment.
developregions so remarkable
from
ancient
Tibetan
as
Its matter
a
being derived
special interest
possesses
not yet attracted
translated, have
works,
some
portions of which, here analysed and
rich
ancient
stories
the
in
The
of scholars.
volume
bearing upon
is
the attention
in these
venerable
autho"
the
and
world's
renovation
origin of castes, as recorded
rities."
Daily News.
which
have
late
of
taken
years
in
these
Western
"
Third
Edition.
Illustrative
With
Translated
by
J.
R.
BALL
Edited
The
work
of
publishers."
displays a vast
philosophy
Hindoo
"
8vo, pp.
APHORISMS
SANKHYA
THE
students
Post
Calcutta
Review.
from
Extracts
ANT
the
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By
Completed
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C.
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us
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from
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come
ORDINANCES
Translated
work
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period
pilgrims,
THE
This
the
historical
ancient
Post
"
B.A.,
Wark,
of
writes
authority
elucidating
in
BEAL,
; Rector
WORLD,
Si-yu-ki' appears."
strange
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done
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of
"It
Indian
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London
College,
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WESTERN
(Retired Chaplain
K.N.
Prince
of Hiuen
SAMUEL
By
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THE
Chinese
the
H.K..H.
to
RECORDS
Translated
An
cviii,-242, and
Dedicated
SERIES.
Ph.D.,
College. N.Y.
for
while
sociology and
get so notable
of
student
the
Ir is a great boon
religion it is full of importance.
accessible
edited, and
competently
admirably
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translated."
science
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so
Scotsman.
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of
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Burnell
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more
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English
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to
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"
Post
LIFE
THE
8vo, pp.
WORKS
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students, Alexander
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Medical
Service,
added
Trubner
of
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memoir
(Eng.), Surgeon-Major
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to
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compatriot,
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XL.
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XXXVIII."
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of
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OF
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OF
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Translated
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ASTROLOGY
Translated
With
*"*
With
containing
When
After
Hiuen
an
Sanskrit
Words, Edited
by
press.
of
TSIANG.
LI
of the
Works
of the
of
of I-Tsing.
B.A.
BEAL,
Wark,
YEN-TSUNG.
and
account
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Records
Buddhist
AVestern
Sakya Budda,"
"c.
"
World,"
The
Romantic
"c.
from
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in India, he
Tsiang returned
Benevolence
this convent
had
Temple of "Great
;
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by the Emperor in honour
Empress, Wen-te-hau.
which
Li, composed a work
Tsiang's death, his disciple,Hwui
Pilgrim
up his abode
constructed
been
gave
the
the
is in the
SAMUEL
Legend
took
of
SACHAU,
HIUEN
an
Professor
Rector
"
Index
OF
shamans
(Trin.Coll.,Camb.);
of
English.
HWUI
By
Author
1031).
into
an
LIFE
Preface
LITERATURE,
CUSTOMS,
LAW,
THE
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ASTRONOMY,
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By
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In
Geography
the
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Western
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Hiuen
"
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of his illustrious
account
buried, and
refused
Master's
travels
discover
; this
work
when
he
pleted
com-
But
place of concealment.
its whereabouts
to Yen-tsung, by whom
it
previous to his death he revealed
Life of Hiuen
was
finallyrevised and published. This is "The
Tsiang." It
is a valuaialesequel to the Si-yu-ki,correcting and
illustratingit in many
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