Chapter IV: Kulāvakavagga (2)

And he would take it out and show it to them.

And they, seeing of how fine a colour it was, and not noticing any difference, would give their new cloths to the tailor-monk, and take the robe away with them, thinking it would last. But when it grew a little dirty, and they washed it in warm water, it would appear as it really was, and the worn-out places would show themselves here and there upon it. Then, too late, they would repent.

And that monk became notorious, as one who passed off old rags upon anybody who came to him.

Now there was another robe-maker in a country village who used to cheat everybody just like the man at Jetavana. And some monks who knew him very well told him about the other, and said to him--

“Sir! there is a monk at Jetavana who, they say, cheats all the world in such and such a manner.”

“Ah!” thought he, “’twould be a capital thing if I could outwit that city fellow!”

And he made a fine robe out of old clothes, dyed it a beautiful red, put it on, and went to Jetavana. As soon as the other saw it, he began to covet it, and asked him--

“Is this robe one of your own making, sir?”

“Certainly, Brother,” was the reply.

“Sir! let me have the robe. You can take another for it,” said he.

“But, Brother, we village monks are but badly provided. If I give you this, what shall I have to put on?”

“I have some new cloths, sir, by me. Do you take those and make a robe for yourself.”

“Well, Brother! this is my own handiwork; but if you talk like that, what can I do? You may have it,” said the other; and giving him the robe made of old rags, he took away the new cloths in triumph.

And the man of Jetavana put on the robe; but when a few days after he discovered, on washing it, that it was made of rags, he was covered with confusion. And it became noised abroad in the order, “That Jetavana robe-maker has been outwitted, they say, by a man from the country!”

And one day the monks sat talking about this in the Lecture Hall, when the Teacher came up and asked them what they were talking about, and they told him the whole matter.

Then the Teacher said, “Not now only has the Jetavana robe-maker taken other people in in this way, in a former birth he did the same. And not now only has he been outwitted by the countryman, in a former birth he was outwitted too.” And he told a tale.

* * * * *

Long ago the Bodisat was born to a forest life as the Genius of a tree standing near a certain lotus pond.

Now at that time the water used to run short at the dry season in a certain pond, not over large, in which there were a good many fish. And a crane thought, on seeing the fish--

“I must outwit these fish somehow or other and make a prey of them.”

And he went and sat down at the edge of the water, thinking how he should do it.

When the fish saw him, they asked him, “What are you sitting there for, lost in thought?”

“I am sitting thinking about you,” said he.

“Oh, sir! what are you thinking about us?” said they.

“Why,” he replied; “there is very little water in this pond, and but little for you to eat; and the heat is so great! So I was thinking, ‘What in the world will these fish do now?’”

“Yes, indeed, sir! what _are_ we to do?” said they.

“If you will only do as I bid you, I will take you in my beak to a fine large pond, covered with all the kinds of lotuses, and put you into it,” answered the crane.

“That a crane should take thought for the fishes is a thing unheard of, Sir, since the world began. It’s eating us, one after the other, that you’re aiming at!”

“Not I! So long as you trust me, I won’t eat you. But if you don’t believe me that there is such a pond, send one of you with me to go and see it.”

Then they trusted him, and handed over to him one of their number--a big fellow, blind of one eye, whom they thought sharp enough in any emergency, afloat or ashore.

Him the crane took with him, let him go in the pond, showed him the whole of it, brought him back, and let him go again close to the other fish. And he told them all the glories of the pond.

And when they heard what he said, they exclaimed, “All right, Sir! You may take us with you.”

Then the crane took the old purblind fish first to the bank of the other pond, and alighted in a Varaṇa-tree growing on the bank there. But he threw it into a fork of the tree, struck it with his beak, and killed it; and then ate its flesh, and threw its bones away at the foot of the tree. Then he went back and called out--

“I’ve thrown that fish in; let another come!”

And in that manner he took all the fish, one by one, and ate them, till he came back and found no more!

But there was still a crab left behind there; and the crane thought he would eat him too, and called out--

“I say, good crab, I’ve taken all the fish away, and put them into a fine large pond. Come along. I’ll take you too!”

“But how will you take hold of me to carry me along?”

“I’ll bite hold of you with my beak.”

“You’ll let me fall if you carry me like that. I won’t go with you!”

“Don’t be afraid! I’ll hold you quite tight all the way.”

Then said the crab to himself, “If this fellow once got hold of fish, he would never let them go in a pond! Now if he should really put me into the pond, it would be capital; but if he doesn’t--then I’ll cut his throat, and kill him!” So he said to him--

“Look here, friend, you won’t be able to hold me tight enough; but we crabs have a famous grip. If you let me catch hold of you round the neck with my claws, I shall be glad to go with you.”

And the other did not see that he was trying to outwit him, and agreed. So the crab caught hold of his neck with his claws as securely as with a pair of blacksmith’s pincers, and called out, “Off with you, now!”

And the crane took him and showed him the pond, and then turned off towards the Varaṇa-tree.

“Uncle!” cried the crab, “the pond lies that way, but you are taking me this way!”

“Oh, that’s it, is it!” answered the crane. “Your dear little uncle, your very sweet nephew, you call me! You mean me to understand, I suppose, that I am your slave, who has to lift you up and carry you about with him! Now cast your eye upon the heap of fish-bones lying at the root of yonder Varaṇa-tree. Just as I have eaten those fish, every one of them, just so I will devour you as well!”

“Ah! those fishes got eaten through their own stupidity,” answered the crab; “but I’m not going to let you eat _me_. On the contrary, it is _you_ that I am going to destroy. For you in your folly have not seen that I was outwitting you. If we die, we die both together; for I will cut off this head of yours, and cast it to the ground!” And so saying, he gave the crane’s neck a grip with his claws, as with a vice.

Then gasping, and with tears trickling from his eyes, and trembling with the fear of death, the crane beseeched him, saying, “O my Lord! Indeed I did not intend to eat you. Grant me my life!”

“Well, well! step down into the pond, and put me in there.”

And he turned round and stepped down into the pond, and placed the crab on the mud at its edge. But the crab cut through its neck as clean as one would cut a lotus-stalk with a hunting-knife, and then only entered the water!

“When the Genius who lived in the Varaṇa-tree saw this strange affair, he made the wood resound with his plaudits, uttering in a pleasant voice the verse--

“The villain, though exceeding clever,
Shall prosper not by his villany.
He may win indeed, sharp-witted in deceit,
But only as the Crane here from the Crab!”

* * * * *

When the Teacher had finished this discourse, showing that “Not now only, O mendicants, has this man been outwitted by the country robe-maker, long ago he was outwitted in the same way,” he established the connexion, and summed up the Jātaka, by saying, “At that time he was the Jetavana robe-maker, the crab was the country robe-maker, but the Genius of the Tree was I myself.”

END OF THE STORY OF THE CRUEL CRANE OUTWITTED.[336]

No. 39.

NANDA JĀTAKA.

Nanda on the Buried Gold.

“_The golden heap, methinks._”--This the Master told while at Jetavana, about a monk living under Sāriputta.

He, they say, was meek, and mild of speech, and served the Elder with great devotion. Now on one occasion the Elder had taken leave of the Master, started on a tour, and gone to the mountain country in the south of Magadha. When they had arrived there, the monk became proud, followed no longer the word of the Elder; and when he was asked to do a thing, would even become angry with the Elder.

The Elder could not understand what it all meant. When his tour was over, he returned again to Jetavana; and from the moment he arrived at the monastery, the monk became as before. This the Elder told the Master, saying--

“Lord! there is a mendicant in my division of the Order, who in one place is like a slave bought for a hundred, and in another becomes proud, and refuses with anger to do what he is asked.”

Then the Teacher said, “Not only now, Sāriputta, has the monk behaved like that; in a former birth also, when in one place he was like a slave bought for a hundred, and in another was angrily independent.”

And at the Elder’s request he told the story.

* * * * *

Long ago, when Brahma-datta was reigning in Benāres, the Bodisat came to life again as a landowner. He had a friend, also a landowner, who was old himself, but whose wife was young. She had a son by him; and he said to himself--

“As this woman is young, she will, after my death, be taking some husband to herself, and squandering the money I have saved. What, now, if I were to make away with the money under the earth?”

And he took a slave in the house named Nanda, went into the forest, buried the treasure in a certain spot of which he informed the slave, and instructed him, saying, “My good Nanda! when I am gone, do you let my son know where the treasure is; and be careful the wood is not sold!”

Very soon after he died; and in due course his son became of age. And his mother said to him “My dear! your father took Nanda the slave with him, and buried his money. You should have it brought back, and put the family estates into order.”

And one day he accordingly said to Nanda, “Uncle! is there any money which my father buried?”

“Yes, Sir!” said he.

“Where is it buried?”

“In the forest, Sir.”

“Then come along there.” And taking a spade and a bag, he went to the place whereabouts the treasure was, and said, “Now, uncle, where is the money?”

But when Nanda had got up on to the spot above the treasure, he became so proud of it, that he abused his young master roundly, saying, “You servant! You son of a slave-girl! Where, then, did you get treasure from here?”

The young master made as though he had not heard the abuse; and simply saying, “Come along, then,” took him back again. But two or three days after he went to the spot again; when Nanda, however, abused him as before.

The young man gave him no harsh word in reply, but turned back, saying to himself,--

“This slave goes to the place fully intending to point out the treasure; but as soon as he gets there, he begins to be insolent. I don’t understand the reason of this. But there’s that squire, my father’s friend. I’ll ask him about it, and find out what it is.”

So he went to the Bodisat, told him the whole matter, and asked him the reason of it.

Then said the Bodisat, “On the very spot, my young friend, where Nanda stands when he is insolent, there must your father’s treasure be. So as soon as Nanda begins to abuse you, you should answer, ‘Come now, slave, who is it you’re talking to?’ drag him down, take the spade, dig into that spot, take out the treasure, and then make the slave lift it up and carry it home!” And so saying he uttered this verse--

“The golden heap, methinks, the jewelled gold,
Is just where Nanda, the base-born, the slave,
Thunders out swelling words of vanity!”

Then the young squire took leave of the Bodisat, went home, took Nanda with him to the place where the treasure was, acted exactly as he had been told, brought back the treasure, put the family estates into order; and following the exhortations of the Bodisat, gave gifts, and did other good works, and at the end of his life passed away according to his deeds.

* * * * * When the Teacher had finished this discourse, showing how formerly also he had behaved the same, he established the connexion, and summed up the Jātaka, “At that time Nanda was the monk under Sāriputta, but the wise squire was I myself.”

END OF THE STORY OF NANDA ON THE BURIED GOLD.[337]

No. 40.

KHADIRANGĀRA JĀTAKA.

The Fiery Furnace.

“_Far rather will I fall into this hell._”--This the Master told while at Jetavana, about Anātha Piṇḍika.

For Anātha Piṇḍika having squandered fifty-four thousands of thousands in money on the Buddhist Faith about the Monastery, and holding nothing elsewhere in the light of a treasure, save only the Three Treasures (the Buddha, the Truth, and the Order), used to go day after day to take part in the Three Great Services, once in the morning, once after breakfast, and once in the evening.

There are intermediate services too. And he never went empty-handed, lest the lads, and the younger brethren, should look to see what he might have brought. When he went in the morning he would take porridge; after breakfast ghee, butter, honey, molasses, and so on; in the evening perfumes, garlands, and robes. Thus offering day after day, the sum of his gifts was beyond all measure. Traders, too, left writings with him, and took money on loan from him up to eighteen thousands of thousands, and the great merchant asked it not again of them. Other eighteen thousands of thousands, the property of his family, was put away and buried in the river bank; and when the bank was broken in by a storm they were washed away to the sea, and the brazen pots rolled just as they were--closed and sealed--to the bottom of the ocean. In his house again a constant supply of rice was ordered to be kept in readiness for five hundred members of the Order, so that the Merchant’s house was to the Order like a public pool dug where four high roads meet; and he stood to them in the place of father and mother. On that account even the Supreme Buddha himself used to go to his residence; and the Eighty Chief Elders also; and the number of other monks coming and going was beyond measure.

Now his mansion was seven stories high, and there were seven great gates to it, with battlemented turrets over them; and in the fourth turret there dwelt a fairy who was a heretic. When the Supreme Buddha entered the house, she was unable to stop up above in the turret, but used to bring her children downstairs and stand on the ground floor; and so she did when the Eighty Chief Elders, or the other monks were coming in or going out.[338]

And she thought, “So long as this mendicant Gotama and his disciples come to the house, there is no peace for me. I can’t be eternally going downstairs again and again, to stand on the ground floor; I must manage so that they come no more to the house.”

So one day, as soon as the chief business manager had retired to rest, she went to him, and stood before him in visible shape.

“Who’s there?” said he.

“It’s I; the Fairy who dwells in the turret over the fourth gate.”

“What are you come for?”

“You are not looking after the Merchant’s affairs. Paying no thought to his last days, he takes out all his money, and makes the mendicant Gotama full of it. He undertakes no business, and sets no work on foot. Do you speak to the Merchant so that he may attend to his business; and make arrangements so that that mendicant Gotama and his disciples shall no longer come to the place.”

But the other said to her, “O foolish Fairy! the Merchant in spending his money spends it on the religion of the Buddhas, which leadeth to salvation. Though I should be seized by the hair, and sold for a slave, I will say no such thing. Begone with you!”

Another day the Fairy went to the Merchant’s eldest son, and persuaded him in the same manner. But he refused her as before. And to the Merchant himself she did not dare to speak.

Now by constantly giving gifts, and doing no business, the Merchant’s income grew less and less, and his wealth went to ruin. And as he sank more and more into poverty, his property, and his dress, and his furniture, and his food were no longer as they had been. He nevertheless still used to give gifts to the Order; but he was no longer able to give of the best.

One day when he had taken his seat, after saluting the Teacher, he said to him, “Well, householder! are gifts still given at your house?”

“They are still being given, Lord,” said he, “but only a mere trifle of stale second day’s porridge.”

Then said the Master to him, “Don’t let your heart be troubled, householder, that you give only what is unpleasant to the taste. For if the heart be only right, a gift given to Buddhas, or Pacceka Buddhas,[339] or their disciples, can never be otherwise than right. And why? Through the greatness of the result. For that he who can cleanse his heart can never give unclean gifts is declared in the passage--

If only there be a believing heart,
There is no such thing as a trifling gift
To the Mortal One, Buddha, or his disciples.
There is no such thing as a trifling service
To the Buddhas, to the Illustrious Ones;
If you only can see the fruit that may follow,
E’en a gift of stale gruel, dried up, without salt!

And again he said to him, “Householder! although the gift you are giving is but poor, you are giving it to the Eight Noble Beings.[340] Now when I was Velāma, and gave away the Seven Treasures, ransacking the whole continent of India to find them, and kept up a great donation, as if I had turned the five great rivers into one great mass of water, yet I attained not even to taking refuge in the Three Gems, or to keeping the Five Precepts, so unfit were they who received the gifts. Let not your heart be troubled, therefore, because your gifts are trifling.” And so saying, he preached to him the Velāmika Sutta.

Now the Fairy, who before had not cared to speak to the Merchant, thinking, “Now that this man has come to poverty, he will listen to what I say,” went at midnight to his chamber, and appeared in visible shape before him.

“Who’s there?” said the Merchant on seeing her.

“’Tis I, great Merchant; the Fairy who dwells in the turret over the fourth gate.”

“What are you come for?”

“Because I wish to give you some advice.”

“Speak, then.”

“O great Merchant! you take no thought of your last days. You regard not your sons and daughters. You have squandered much wealth on the religion of Gotama the mendicant. By spending your money for so long a time, and by undertaking no fresh business, you have become poor for the sake of the mendicant Gotama. Even so you are not rid of the mendicant Gotama. Up to this very day the mendicants swarm into your house. What you have lost you can never restore again; but henceforth neither go yourself to the mendicant Gotama, nor allow his disciples to enter your house. Turn not back even to behold the mendicant Gotama, but attend to your own business, and to your own merchandize, and so reestablish the family estates.”

Then said he to her, “Is this the advice you have to offer me?”

“Yes; this is it.”

“He whose power is Wisdom has made me immovable by a hundred, or thousand, or even a hundred thousand supernatural beings such as you. For my faith is firm and established like the great mountain Sineru. I have spent my wealth on the Treasure of the Religion that leads to Salvation. What you say is wrong; it is a blow that is given to the Religion of the Buddhas by so wicked a hag as you are, devoid of affection. It is impossible for me to live in the same house with you. Depart quickly from my house, and begone elsewhere!”

When she heard the words of the converted, saintly disciple, she dared not stay; and going to the place where she dwelt, she took her children by the hand, and went away. But though she went, she determined, if she could get no other place of abode, to obtain the Merchant’s forgiveness, and return and dwell even there. So she went to the guardian god of the city, and saluted him, and stood respectfully before him.

“What are you come here for?” said he.

“Sir! I have been speaking thoughtlessly to Anātha Piṇḍika; and he, enraged with me, has driven me out from the place where I dwelt. Take me to him, and persuade him to forgive me, and give me back my dwelling-place.”

“What is it you said to him?”

“’Henceforth give no support to the Buddha, or to the Order of Mendicants, and forbid the mendicant Gotama the entry into your house.’ This, Sir, is what I said.”

“You said wrong. It was a blow aimed at religion. I can’t undertake to go with you to the Merchant!”

Getting no help from him, she went to the four Archangels, the guardians of the world. And when she was refused by them in the same manner, she went to Sakka, the King of the Gods, and telling him the whole matter, besought him urgently, saying, “O God! deprived of my dwelling-place, I wander about without a shelter, leading my children by the hand. Let me in your graciousness be given some place where I may dwell!”

And he, too, said to her, “You have done wrong! You have aimed a blow at the religion of the Conqueror. It is impossible for me to speak on your behalf to the Merchant. But I can tell you one means by which the Merchant may pardon you.”

“It is well, O God. Tell me what that may be!”

“People have had eighteen thousands of thousands of money from the Merchant on giving him writings. Now take the form of his manager, and without telling anybody, take those writings, surround yourself with so many young ogres, go to their houses with the writings in one hand, and a receipt in the other, and stand in the centre of the house and frighten them with your demon power, and say, ‘This is the record of your debt. Our Merchant said nothing to you in byegone days; but now he is fallen into poverty. Pay back the moneys which you had from him.’ Thus, by displaying your demon power, recover all those thousands of gold, and pour them into the Merchant’s empty treasury. There was other wealth of his buried in the bank of the river Aciravatī, which, when the river-bank was broken, was washed away to the sea. Bring that back by your power, and pour it into his treasury. In such and such a place, too, there is another treasure of the sum of eighteen thousands of thousands, which has no owner. That too bring, and pour it into his empty treasury. When you have undergone this punishment of refilling his empty treasury with these fifty-four thousands of thousands, you may ask the Merchant to forgive you.”

“Very well, my Lord!” said she; and agreed to what he said, and brought back all the money in the way she was told; and at midnight entered the Merchant’s bed-chamber, and stood before him in visible shape.

“Who’s there?” said he.

“It is I, great Merchant! the blind and foolish Fairy who used to dwell in the turret over your fourth gate. In my great and dense stupidity, and knowing not the merits of the Buddha, I formerly said something to you; and that fault I beg you to pardon. For according to the word of Sakka, the King of the Gods, I have performed the punishment of filling your empty treasury with fifty-four thousands of thousands I have brought--the eighteen thousands of thousands owing to you which I have recovered, the eighteen thousands of thousands lost in the sea, and eighteen thousands of thousands of owner-less money in such and such a place. The money you spent on the monastery at Jetavana is now all restored. I am in misery so long as I am allowed no place to dwell in. Keep not in your mind the thing I did in my ignorance, but pardon me, O great Merchant!”

When he heard what she said, Anātha Piṇḍika thought, “She is a goddess, and she says she has undergone her punishment, and she confesses her sin. The Master shall consider this, and make his goodness known. I will take her before the Supreme Buddha.” And he said to her, “Dear Fairy! if you wish to ask me to pardon you, ask it in the presence of the Buddha!”

“Very well. I will do so,” said she. “Take me with you to the Master!”

To this he agreed. And when the night was just passing away, he took her, very early in the morning, to the presence of the Master; and told him all that she had done.

When the Master heard it, he said “You see, O householder, how the sinful man looks upon sin as pleasant, so long as it bears no fruit; but when its fruit ripens, then he looks upon it as sin. And so the good man looks upon his goodness as sin so long as it bears no fruit; but when its fruit ripens, then he sees its goodness.” And so saying, he uttered the two stanzas in the Scripture Verses:

The sinner thinks the sin is good,
So long as it hath ripened not;
But when the sin has ripened, then
The sinner sees that it was sin!

The good think goodness is but sin,
So long as it hath ripened not;
But when the good has ripened, then
The good man sees that it was good!

And at the conclusion of the verses the Fairy was established in the Fruit of Conversion. And she fell at the wheel-marked feet of the Teacher, and said, “My Lord! lustful, and infidel, and blind as I was, I spake wicked words in my ignorance of your character. Grant me thy pardon!”

Then she obtained pardon both from the Teacher and from the Merchant.

On that occasion Anātha Piṇḍika, began to extol his own merit in the Teacher’s presence, saying, “My Lord! though this Fairy forbad me to support the Buddha, she could not stop me; and though she forbad me to give gifts, I gave them still. Shall not this be counted to my merit, O my Lord?”

But the Teacher said, “You, O householder, are a Converted person, and one of the Elect disciples. Your faith is firm, you have the clear insight of those who are walking in the First Path. It is no wonder that you were not turned back at the bidding of this weak Fairy. But that formerly the wise who lived at a time when a Buddha had not appeared, and when knowledge was not matured, should still have given gifts, though Māra, the Lord of the angels of the Realms of Lust, stood in the sky, and told them to give no gifts; and showing them a pit full of live coals eighty cubits deep, called out to them, ‘If you give the gift, you shall be burnt in this hell’--that was a wonder!”

And at the request of Anātha Piṇḍika, he told the tale.

* * * * *

Long ago, when Brahma-datta was reigning in Benāres, the Bodisat came to life in the family of the Treasurer of Benāres, and was brought up in much luxury, like a prince. And he arrived in due course at years of discretion; and even when he was but sixteen years old he had gained the mastery over all branches of knowledge.

At the death of his father he was appointed to the office of Treasurer, and had six Gift-halls built,--four at the four gates, and one in the midst of the city, and one at the entrance to his mansion. And he gave Gifts, and kept the Precepts, and observed the Sabbath-days.

Now one day when pleasant food of all sweet tastes was being taken in for the Bodisat at breakfast-time, a Pacceka Buddha, who had risen from a seven days’ trance, saw that the time had come for him to seek for food. And thinking he ought to go that day to the door of the Benāres Treasurer’s house, he washed his face with water from the Anotatta lake, and used a toothpick made from the betel-creeper, put on his lower robe as he stood on the table-land of Mount Manosilā, fastened on his girdle, robed himself, took a begging-bowl he created for the purpose, went through the sky, and stood at the door of the house just as the breakfast was being taken in to the Bodisat.

As soon as the Bodisat saw him, he rose from his seat, and looked at a servant who was making the preparations.

“What shall I do, Sir?” said he.

“Bring the gentleman’s bowl,” said his master.

That moment Māra the Wicked One was greatly agitated, and rose up, saying, “It is seven days since this Pacceka Buddha received food. If he gets none to-day, he will perish. I must destroy this fellow, and put a stop to the Treasurer’s gift.”

And he went at once and caused a pit of live coals, eighty fathoms deep, to appear in the midst of the house. And it was full of charcoal of Acacia-wood; and appeared burning and flaming, like the great hell of Avīci. And after creating it, he himself remained in the sky.

When the man, who was coming to fetch the bowl, saw this, he was exceeding terrified, and stopped still.

“What are you stopping for, my good man?” asked the Bodisat.

“There is a great pit of live coals burning and blazing in the very middle of the house, Sir!” said he. And as people came up one after another, they were each overcome with fear, and fled hastily away.

Then thought the Bodisat, “Vasavatti Māra must be exerting himself with the hope of putting an obstacle in the way of my almsgiving. But I am not aware that I can be shaken by a hundred or even a thousand Māras. This day I will find out whether my power or Māra’s--whether my might or Māra’s--is the greater.”

And he himself took the dish of rice just as it stood there ready, and went out, and stood on the edge of the pit of fire; and looking up to the sky, saw Māra, and said--

“Who are you?”

“I am Māra,” was the reply.

“Is it you who created this pit of fire?”

“Certainly, I did it.”

“And what for?”

“Simply to put a stop to your almsgiving, and destroy the life of that Pacceka Buddha!”

“And I’ll allow you to do neither the one nor the other. Let us see this day whether your power or mine is the greater!” And still standing on the edge of the pit of fire, he exclaimed--

“My Lord, the Pacceka Buddha! I will not turn back from this pit of coal, though I should fall into it headlong. Take now at my hands the food I have bestowed, even the whole of it.” And so saying, he uttered the stanza:

“Far rather will I fall into this hell
Head downwards, and heels upwards, of my own
Accord, than do a deed that is unworthy!
Receive then, Master, at my hands, this alms!”

And as he so said, he held the dish of rice with a firm grasp, and walked right on into the fiery furnace!

And that instant there arose a beautiful large lotus-flower, up and up, from the bottom of the depth of the fiery pit, and received the feet of the Bodisat. And from it there came up about a peck of pollen, and fell on the Great Being’s head, and covered his whole body with a sprinkling of golden dust. Then standing in the midst of the lotus-flower, he poured the food into the Pacceka Buddha’s bowl.

And he took it, and gave thanks, and threw the bowl aloft; then rose himself into the sky, in the sight of all the people; and treading as it were on the clouds whose various shapes formed a bolt across the heavens, he passed away to the mountain regions of Himālaya.

Māra too, sorrowing over his defeat, went away to the place where he dwelt.

But the Bodisat, still standing on the lotus, preached the Law to the people in praise of charity and righteousness; and then returned to his house, surrounded by the multitude. And he gave gifts, and did other good works his life long, and then passed away according to his deeds.

* * * * *

The Teacher then concluded this discourse in illustration of his words, “This is no wonder, O householder, that you, having the insight of those who are walking in the First Path, should now have been unmoved by the Fairy; but what was done by the wise in former times, that was the wonder.” And he established the connexion, and summed up the Jātaka, by saying, “There the then Pacceka Buddha died, and on his death no new being was formed to inherit his Karma; but he who gave alms to the Pacceka Buddha, standing on the lotus after defeating the Tempter, was I myself.”

END OF THE STORY OF THE FIERY FURNACE.[341]

END OF BOOK I. CHAPTER IV.

INDEX.

The names mentioned in the Tables following the Introduction are not included in this Index, as the Table in which any name should occur can easily be found from the Table of Contents. The names of the Jātakas as far as published in Mr. Fausböll’s text are included in this Index, the reference being to the number of the story; all the other references are to the pages in this volume.

In Pāli pronounce vowels as in Italian, consonants as in English (except c = _ch_, n̅ = _ny_, ŋ = _ng_), and place the accent on the long syllable. This is a rough rule for practical use. Details and qualifications may be seen in my manual ’Buddhism,’ pp. 1, 2.

Abbhantara Jātaka No. 281

Abhidhamma, lxiv, 106

Abhiṇha Jātaka No. 27

Abhisambuddha-gāthā, lxxvi

Ādiccupaṭṭhāna Jātaka No. 175

Æsop, vii, xi, xxxi-xxxv

Afghanistan, xliii

Age, virtue of reverence to, 310, 320

Aggika Jātaka No. 129

Ājañña Jātaka No. 24

Ajita, Brāhman and Bodisat, 39

Akālarāvi Jātaka No. 119

Akataññū Jātaka No. 90

Āḷāra Kālāma, 111, 89

Alīna-citta Jātaka No. 156

Amarāvatī, a city, 23

Amba Jātaka No. 124

Anabhirati Jātakas Nos. 65, 185

Anātha-piṇḍika, 130, 326-330

Aṇḍabhūtā Jātaka No. 62

Andhapura, a city, 153

Angels open the gate for Gotama, 83;
the four guardian (Loka pāla), 110, 92;
foolishly doubt regarding the Buddha, 90, 105

Anoma, a river, 85

Antelope, the greedy, 212

Antelope, the wily, 237

Anūpiya, a grove, 87

Anusāsika Jātaka No. 115

Apadāna, lxxiv

Apaṇṇaka Jātaka No. 1

Arabian Nights, xlii

Arabian story-books, xxix, xxx

Araka Jātaka No. 169

Arahats, outward signs of, 87;
unconsciousness, a supposed condition of, 90;
indifferent to worldly things, 120
Ārāma-dūsa Jātaka Nos. 46, 268

Archery, 76

Arindama, King and Bodisat, 69

Asadisa Jātaka No. 187

Asampadāna Jātaka No. 131

Asaŋkheyya, an æon, 105

Asaŋkiya Jātaka No. 76

Asātamanta Jātaka No. 61

Asatarūpa Jātaka No. 100

Asi-lakkhana Jātaka No. 126

Asitābhu Jātaka. No. 234

Ass in the Lion’s Skin, v

Assaji, the fifth convert, 113, 118

Assaka Jātaka No. 207

Astrology, 168, 185

Astronomy, 150

Atideva, Brāhman and Bodisat, 39

Atīta-vatthu = Birth Story, lxxiv

Atthadassin, a monk in Ceylon, 1;
_see_ Buddha, No. 17

Atthassa-dvāra Jātaka No. 84

Atula, Nāga-, King and Bodisat, 38, 48

Avadānas, _see_ Apadāna

Babbu Jātaka No. 137

Babrius, the Greek fabulist, xxxiii

Bāhiya Jātaka No. 108

Baka Jātaka No. 38

Bandhana-mokkha Jātaka No. 120

Bandhanāgāra Jātaka No. 201

Baptism, 71

Bark, clothes of, 8

Barlaam and Josaphat, xxxvi-xli

Baronius, martyrologist, xxxix

Beal, the Rev. S., quoted, 111

Begging for food, 125

Bells, 91, 111

Benares muslin, 86

Benfey, Professor, _see_ Pancha Tantra

Berachia, author of a Hebrew storybook, 277

Betting, 267, 268

Bhaddasāla Jātaka, 186

Bhaddiya the third convert, 113

Bhaddiya the happy-minded, 190

Bhadra-ghaṭa Jātaka No. 291

Bhalluka, a merchant, 110

Bharhut sculptures, lix, 193, 233

Bharu Jātaka No. 213

Bhavas, the three, 81

Bherivāda Jātaka No. 59

Bhīmasena Jātaka No. 80

Bhojājānīya Jātaka No. 23

Bhoja, a Brāhman, 72

Bhoja horses, 245

Bidpai, the Bactrian fabulist, xliv, lxxi

Bigandet, 111

Big-red, name of an ox, 275

Biḷāra Jātaka No. 128

Bimbisāra, king of Rājagaha, 114

Bird-catching, 296

Birds and the burning tree, 308

Birds, _see_ Quail, Partridge, etc.

Blackie, the old woman’s bull, 271

Bodisat = Josaphat, xxxvii

Bodisats, 53

Body, contempt of the, 200

Bowl, the Buddha’s begging-, 87, 93, 94, 110

Brāhma subservient to Gotama, 66, 92, 97, 102

Brāhman and goat, 266

Brāhman and his bet, 267, 268

Brāhmans, good men are the true, 260

Brāhmans and Buddhists, xxviii

Brass, ornaments and water-pots of, 154, 5, 6

Buddha.
_a._ Former Buddhas, 52
1-3. Taṇhaŋkara Medhaŋkara Saranaŋkara, 52
4. Dīpaŋkara, 8-31, 126
5. Kondañña, 31, 32, 33, 126
6. Maŋgala, 34
7. Sumana, 38
8. Revata, 39
9. Sobhita, 39
10. Anomadassin, 40
11. Paduma, 41
12. Nārada, 41
13. Padumuttara, 42
14. Sumedha, 43
15. Sujāta, 43
16. Piyadassin, 44
17. Atthadassin, 45
18. Dhammadassin, 46
19. Siddhattha, 46
20. Tissa, 47
21. Phussa, 47
22. Vipassin, 48
23. Sikhin, 49
24. Vessabhū, 49
25. Kakusandha, 50
26. Koṇāgamana, 51
27. Kassapa, 86, 51
_b._ Gotama the Buddha, life of, 60-130;
date of death of, lvi

Buddhadeva, a monk in Ceylon, 2

Buddhaghosa, lxiii-lxv

Buddhamitta, a monk in Ceylon, 2

Buddhavaŋsa, liv, lvi, 3-54, 29

Bull who lost a bet, 266

Bull who earned wages, 271

Candābha Jātaka No. 135

Canda-kinnara Jātaka No. 128

Canonization, xxxviii

Caravans, Jātakas Nos. 1 and 2

Cariyā Piṭaka, liii

Caste, 61

Catumaṭṭa Jātaka No. 187

Channa, 81-87

Charity, power of, 101

City cheats and country fools, 316

Council of the Disciples (Sāvaka-sannipāta), 119

Crab, the, with the famous grip, 319

Crane, the cruel, outwitted, 317

Crane, the good, and the live fish, 288

Credulity, sin of, 80

Crocodiles in a drop of water, 309

Crow and fox, viii

Crow and jackal, xii

Crows and owls, feud between, 291

Cucumbers, the golden, 288

Cullaka-seṭṭhi Jātaka No. 4

Cup, the wishing, xxi

Dabba, the Mallian, 172

Daddara Jātaka No. 172

Dadhi-vāhana Jātaka No. 186

Dāgaba of the Diadem, 86;
of Kanthaka’s Staying, 84;
of the Steadfast Gaze, 106;
of the Jewelled Cloister, 106;
of the Hair-relics, 110

Dancing women, 81

Davids, the Rev. T. W., xl

Dead, feast in honour of, 226

Deer, loses his herd by foolishness (Jātaka No. 11), 195;
saves his herd by self-sacrifice (Jātaka No. 12), 205;
who would not learn, 219;
the cunning, 221

Deer forest, the, near Benares, 111

Delusion, one of the three great sins, 80, 164

Demons, red-eyed, and bold, and shadowless, 143

Demon of water, 181, 233

Dennys, Dr., ‘Folklore of China,’ xlv

Desert demons, _see_ Jātaka No. 1

Devadaha, a village, 65

Devadatta, 156, 194, 257

Deva-dhamma Jātaka No. 6

Dhaja, a Brāhman, 72

Dhammadhaja Jātaka No. 220

Dhammaka, a mountain, 7

Dhammapada, _see_ Piṭaka

Dhammapada Commentary, 123

Dhammapāla Jātaka, 126, 129

Dhanapālaka, 88

Dīgha Nikāya, repeaters of, 78

Diptychs in the early Christian church, xxxviii

Divyāvadāna quoted, 185

Dog and elephant, 263

Dog who turned preacher, 240

Double miracle (by the Buddha), 105, 123, 164;
(by Little Roadling), 165

Dubbaca Jātaka No. 116

Dubbala-kaṭṭha Jātaka No. 105

Duddada Jātaka No. 180

Dummedha Jātaka Nos. 50, 122

Durājana Jātaka No. 64

Dūta Jātaka No. 260

Earthquakes, miraculous, 33, 58, 118

East, facing towards the, 67, 96

Eclipse, 253

Ekapada Jātaka No. 238

Ekapaṇṇa Jātaka No. 149

Elephant, Māra’s mystic, 97, 99, 101

Elephant’s feet, of gold, 182

Elephant, the gentle, 259-262

Elephant and dog, 263

Elephant, monkey, and partridge, 312

Emetic, 243

Erasmus quoted, vii

Evil communications, etc., xxi, 257-262

Evil to be overcome with good, xxv, xxviii

Execution by elephants, 281

Fairy, story about a, 216

Fetish worship, xxi

Fiery furnace, story of the, 316

Fire-god conquered by a quail, 304

Fire restrained in presence of the Buddha, 303

Fire worshippers, 114, 115

Fire, origin of jungle-, 308

Fish and his wife (No. 34), 299

Fish choose the Leviathan as their king, 291

Fish and the good crane, 288

Fish and the cruel crane, 317

Flying, accomplishment of Arahats, 122

Flying of Pacceka Buddhas, 335;
by means of a gem, xix

Fowler and the quails, 296-298

Fox and crow, xiii

Gagga Jātaka No. 155

Gahapati Jātaka No. 199

Gāmaṇi-canda Jātaka No. 257

Gaŋgeyya Jātaka No. 205

Garahita Jātaka No. 219

Gayā-sīsa hill near Rājagaha, 114, 257

Gesta Romanorum, xlvi

Ghatāsana Jātaka No. 133

Ghaṭikāra, an archangel, 86, 93

Gift-halls, 334

Gifts, trifling, of great value, 329

Gijjha Jātaka No. 164

Gilchrist, J., translator of Æsop, xxxv

Giridanta Jātaka No. 184

Girly-face, an elephant so called, 259

Goat and Brāhman, 226

Godha Jātaka Nos. 138, 141

Gods, Brāhman and Buddhist, 180-184

Godpole’s Æsop in Sanskrit, xxxv

Gold of Ophir, xlvii

Gold, buried, 323, 326

Gold dishes, 156

Golden Hill, 63, 71

Goldsmith, 251

Goose, the Golden, ix, 292, 294

Gotama, name of the Buddha, 112

Greediness, story against, 214-218

Greek and Buddhist fables, xliii

Guṇa Jātaka No. 157

Guṇādhya, poet, lxxiii

Gūṭhapāna Jātaka No. 227

Guttila Jātaka No. 243

Hair, unkempt, a sign of holiness, 69;
the Buddha’s, 86;
Dāgaba of the Hair-relic, 110

Halo from the Buddha’s person, 114, 125, 135

Haŋsas, ix, 292

Hardy, 111

Haritamāta Jātaka No. 239

Hawkers, 153-157

Heaven, war in, 284; the glories of, shown to a sinner, 288

Hell becomes filled with light, 103

Hire of boats, 155;
carriages, 170

Hitopadesa, lxxii

Horse, _see_ Sindh, Bhoja;
the mythic horse, 82-87;
horse-dealers, 174;
stories of the noble, 244-250;
story of the proud, 251

House, figuratively of the individual, 104

Hungarian tales, xlii

Hunters, stories against, 238

Hunting, evils of, 206

Hymn of triumph, the Buddha’s, 103-105

Illīsa Jātaka No. 78

Inda-samāna-gotta Jātaka No. 161

Individuality, 104

Indra, 85

Inherited qualities, liv, lxxxv, 251

Isipatana, suburb of Benares, 91

Jackal and crow, xii

Jāli, a prince, 105

Jambu-khādaka Jātaka No. 294

Janaka Jātaka No. 52

Janapada Kalyāṇī, 128

Jarudapāna Jātaka No. 256

Jasmine, the Arabian, 82

Jātaka Mālā (in Sanskrit), liv

Jātaka Commentary, the old one, 82

Jātaveda the god of fire, 305

Jaṭila, a Bodisat, 62

Jerome quoted, vii

Jetavana, a monastery, gift of, 130

Jews and Moslems, xxx

Jewish translators, xxxi

Jhāna-sodhana Jātaka No. 134

John, St., of Damascus, xxxvi, xl

Jotipāla, Brāhman and Bodisat, 51

Jungle-fire stopping before the Buddha, 303

Kacchapa Jātaka. Nos. 178, 215, 273

Kacchapa Jātaka, No. 215, translated, ix

Kāka Jātaka Nos. 140, 146

Kakaṇṭaka Jātaka No. 170

Kakkara Jātaka No. 209

Kakkaṭa Jātaka No. 267

Kāḷa Devala, 69

Kāḷa Nāgarāja, 94, 97

Kāḷa Udayin, 120

Kāḷakaṇṇi Jātaka Nos. 83, 192

Kālāma, 89, 111

Kalaṇḍuka Jātaka No. 127

Kalāya-muṭṭhi Jātaka No. 176

Kalyāna-dhamma Jātaka No. 171

Kalilag and Damnag literature, xxxix

Kalpa-lasting miracle, 235

Kāmanīta Jātaka No. 228

Kāmanīta-vilāpa Jātaka No. 297

Kammaṭṭhāna, 127

Kañcanakkhandha Jātaka No. 56

Kandagalaka Jātaka No. 210

Kaṇḍina Jātaka No. 13

Kaṇha Jātaka No. 29

Kaṇhā Jinā, a princess, 105

Kanthaka, the mythic horse, 82-87

Kanthaka Nivattana Cetiya, 84

Kapi Jātaka No. 250

Kapota Jātaka No. 42

Karma, instances of action of, 161, 164

Kāsāva Jātaka No. 221

Kassapa of Uruvela, the sixty-second convert, 114

Kassapa Brāhman and Bodisat, 44

Kassapa Buddha, _see_ Buddha

Kassapa Kumāra, the Elder, 199, 204

Kassapa Mahā Narada, 115

Kaṭāhaka Jātaka No. 125

Kathā-sarit-Sāgara, lxxii, 168

Kāya-vicchinda Jātaka No. 293

Keḷi-sīla Jātaka No. 102

Kesa-dhātu-vaŋsa, 111

Khadiraŋgāra Jātaka No. 40

Khaṇḍahala Jātaka, 190

Khandhavatta Jātaka No. 203

Khanti-vaṇṇana Jātaka No. 225

Khara-dhāṭika, a demon, 33

Kharādiyā Jātaka No. 16

Kharassara Jātaka No. 79

Khema, king and Bodisat, 50

Khurappa Jātaka No. 265

Kimpakka Jātaka No. 85

Kingdom of Righteousness, 112

Kings chosen by the animals, 292

Kings, a lesson for, xxii

Kiŋsukopama Jātaka No. 248

Kinnara Jātaka, 128

Kisā Gotomī, 79, 80

Komāya-putta Jātaka No. 299

Kondanya, a Brāhman, 72, 73;
becomes the first disciple, 112

Kosala, a country near Benares, xxiii

Kosiya Jātaka Nos. 130, 226

Kshemendra, Kashmirian poet, lxxiii

Kuddāla Jātaka No. 70

Kuhaka Jātaka No. 89

Kukkura Jātaka No. 22

Kulāvaka Jātaka No. 31

Kumbhīla Jātaka No. 224

Kunāla Jātaka, 295

Kuṇḍaka-pūva Jātaka No. 109

Kusanāḷi Jātaka No. 121

Kurudhamma Jātaka No. 276

Kuruŋga-miga Jātaka Nos. 21, 206

Kūṭa-vāṇija Jātaka No. 218

Lābha-garaha Jātaka No. 287

La Fontaine’s fables, vii, xi, xlii

Lakkhaṇa, a Brāhman, 72

Lakkhaṇa Jātaka No. 11

Lalita Vistara, 104, 87

Lamp, the wonderful, xxi

Laṭṭhivanuyyāna (grove of reeds), 116

Leviathan, king of the fish, 292

Life like living in a house on fire, 81

Lion of the vermilion plain, 11

Lion as Bodisat, 40

Lion, the Buddha walks like a, 93

Lion, the Buddha mighty in voice as a, 135

Lion and tiger, 214

Lion chosen king of the beasts, 292

Litta Jātaka No. 91

Little-red, name of an ox, 275

Lola Jātaka No. 274

Lomahaŋsa Jātaka No. 94

Losaka Jātaka No. 41

Lotus stalks, edible, 140, 143

Love, the dart of, 212

Lumbini grove, where the Buddha was born, 66

Macala, a village in Magadha, 279

Maccha Jātaka Nos. 34, 75, 216

Macchudāna Jātaka No. 288

Maddī, queen, 105

Magadha, land of, 195

Magha, a Brāhman, 279

Mahā-bharata quoted, xxvii, 185

Mahā Māyā, mother of the Buddha, 61 and foll.

Mahā-nāma, the fourth convert, 113

Mahāpadāna, 77

Mahā-panāda Jātaka No. 264

Mahā-piŋgala Jātaka No. 240

Mahā-sāra Jātaka No. 92

Mahā-sīlava Jātaka No. 51

Mahā-sudassana Jātaka No. 95

Mahā-supina Jātaka No. 77

Mahā Vaŋsa quoted, 111, 264

Mahilā-mukha Jātaka No. 26

Mahiŋsāsa, Prince, 180

Mahiŋsāsaka, race of, 2

Mahisa Jātaka No. 278

Mahosadha Jātaka, xiv

Majjhima Desa, the Buddhist Holy Land, 110

Makasa Jātaka No. 44

Makhā Deva Jātaka No. 9

Makkaṭa Jātaka Nos. 173, 174

Māluta Jātaka No. 17

Mallika, king of Kosala, xxiii

Mandhātu Jātaka No. 258

Maŋgala, ascetic and Bodisat, 46

Maŋgala Jātaka No. 87

Mañjerika, palace of the Nāga king, 97

Maṇi-cora Jātaka No. 194

Maṇi-cora-kaṇṭha Jātaka No. 253

Maṇi-sūkara Jātaka No. 285

Mantin, a Brāhman, 72

Māra, the Buddhist Satan, tempts Gotama with sovereignty, 84;
conflict between the Buddha and, 96-101;
the daughters of, 106-108;
as tempter, 335

Marriage feast, 276

Marriage custom, choice by the woman, 289-292

Marks on a child’s body signs of its future, 70, 72, 125

Martyrologies, xxxix

Mataka-bhatta Jātaka No. 18

Mātali, Sakka’s charioteer, 286

Migadāya, a deer forest near Benares, 111

Milk, legend of ‘working in and in,’ 91

Milky Way, the, 135

Mirage, 141

Mittacinti Jātaka No. 114

Mittāmitta Jātaka No. 197

Mittavinda Jātaka Nos. 82, 104, 369, 439

Moggallāna, the chief disciple, 118

Monastery, gift of, 118, 130-132

Monk, the eight things allowed to a, 87

Monkey, partridge, and elephant, 312

Monkeys and demon, 232

Moon Prince, 180

Mora Jātaka No. 159

Mucalinda, the king of the cobras, 109

Mudulakkhana Jātaka No. 66

Mudupāṇi Jātaka No. 262

Mūla-pariyāya Jātaka No. 245

Muṇika Jātaka No. 30

Muslin of Benāres, 36

Myth, tale of the Golden Goose a true, 294

Nacca Jātaka No. 32

Nāgas, mystic snakes, 85, 88, 94;
king of, sings the Bodisat’s praise, 97

Nakkhatta Jātaka No. 49

Nakula Jātaka No. 165

Nalakapāna, a village and lake, 233

Nālaka, 70

Nalapāna Jātaka No. 20

Nāmasiddhi Jātaka No. 97

Nānacchanda Jātaka No. 289

Nanda Jātaka No. 39

Nanda, the Buddha’s half brother, 128

Nandi-visāla Jātaka No. 28

Nandiya Jātaka No. 222

Naŋgalīsa Jātaka No. 123

Naŋguṭṭha Jātaka No. 144

Nārada Kassapa, 275

Nārada Kassapa Jātaka (the Mahā), 115

Nautch girls, 81

Nerañjara, a river near Uruvela, 94

Nigrodha tree, 91-93

Nigrodha-miga Jātaka No. 12

Nimi Jātaka, 181

Nipāta, division of the Jātaka Book, lxxix

Nirvāna, 80, 104, 105, 106, 137, 204

Numbers, sacred or lucky, 71, 74

Nun, leave of relatives required to become a, 199;
charge against a, 202, 203;
attains Nirvana, 204

Offerings, uselessness of, 115

Old woman and her black bull, 273

Old woman and her golden cucumbers, 288

Omens, the thirty-two good, 64, 68, 103;
the four, 73, 78

Ophir, probably in India, xlvi;
gold of, xlvii

Overland route in ancient times, xlvii

Owls and the crows, 291

Ox who envied the pig, 275

Pabbajjā Sutta, 82

Pabbata king and Bodisat, 50

Pabbatupatthara Jātaka No. 195

Paccuppanna-vatthu = Introductory Story, lxxiv

Pada-gata-sannaya, lxxvii

Padañjali Jātaka No. 247

Paduma Jātaka Nos. 193, 261

Pahlavi, ancient Persian, xxix

Palāyi Jātaka Nos. 229, 230

Palmyra fruits, single seeded, 94

Palobhana Jātaka No. 263

Panāda Jātaka No. 264

Pañcāvudha Jātaka No. 55

Pañcagaru Jātaka No. 132

Pancha Tantra, vii, xi, xxix, lxx

Paṇḍava, a rock near Rājagaha, 88

Paṇṇika Jātaka No. 103

Pārāmitās, the Ten Perfections, 18 and foll., 54 and foll.

Paricchātaka flowers (of heaven), 85

Parosahassa Jātaka No. 99

Parosata Jātaka No. 101

Partridge, monkey, and elephant, 312

Peacock, the dancing No. 32

Penance not the way to wisdom, 91

Petrus de Natalibus, martyrologist, xxxix

Phædrus, the Latin fabulist, xxxiii

Phala Jātaka No. 54

Piety, name of a woman, 282

Pig and ox, 276

Piṭakas quoted or referred to:--
Apadānaŋ, lxxiv
Pabbajjā Sutta, 89
Mahā-padhāna Sutta, 77, 89
Sāmañña-phala Sutta, 7
Dhammapada, xxvii, 109, 137, 158, 178, 185, 197, 199, 209, 239, 253
Jātaka, _see_ separate titles.
Sutta Nipāta, 185
Culla Vagga, lii, 314, 193, 177, 190
Saŋyutta Nikāya, xiii, lii
Aŋguttara Nikāya, lxii
Abhidhamma, lxiv, 106
Cariyā Piṭaka, liii
Buddhavaŋsa, liv, lxvi
Mahā Vagga, 61
Vammīka Sutta, 204
Ratthapāla Sutta, 212
Sudinna Sutta, 212
Pārājikaŋ, 212
Mahā Samaya Sutta, 136

Planudes, author of Æsop, xxxii

Plato quoted, vi

Pleasing, name of a woman, 282

Ploughing festival, 74, 75

Puṇṇa-nadī Jātaka No. 214

Puṇṇapāti Jātaka No. 53

Puṇṇā, slave girl of Sujātā, 92

Puppharatta Jātaka No. 147

Puṭa-bhatta Jātaka No. 223

Puṭa-dūsaka Jātaka No. 280

Quail, the Holy No. 35

Quails, Sad Quarrel of the No. 33

Rādhā Jātaka Nos. 145, 198

Rāhu, head without a body, 253

Rāhula, Gotama’s son, 79, 82, 128, 221

Rājagaha, 87

Rājāyatana-tree, 109

Rājovāda Jātaka No. 151

Rāma, a Brāhman, 72;
father of Buddha’s teacher Uddaka, 89

Ramma, a city, 9, 26, 27

Rammavati, a city, 31

Rangoon, 111

Rays of light stream from a Buddha, 33

Ready-made clothes not to be trusted, 315

Renunciation, the Great, 81-84, 186;
garb of, 87;
power of, 100

Repeaters of the Scriptures (_Bhān.]akā_), 78

Rest-houses for travellers, 282

Roadling, story of Great Roadling and Little Roadling, 158-165

Robbers’ talk, effect of, 259-261

Rohiṇī Jātaka No. 45

Romaka Jātaka No. 277

Rucira Jātaka No. 275

Ruhaka Jātaka No. 191

Rukkha-dhamma Jātaka No. 74

Sabbadāṭha Jātaka No. 241

Saccakiriyā, solemn appeal made in truth, 235, 241

Saccaŋkira Jātaka No. 73

Sacrifices, folly of, 226-231

Sādhu-sīla Jātaka No. 200

Sahajātā, or Connatal Ones, 68

Sāketa Jātaka Nos. 68, 237