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FOOTNOTES:

[1] _James’s_ ‘Æsop’s Fables’ (London, Murray, 1852), p. 111; _La Fontaine_, Book v. No. 21; Æsop (in Greek text, ed. Furia, 141, 262; ed. Coriæ, 113); _Babrius_ (Lewis, vol. ii. p. 43).

[2] _Benfey’s_ Pancha Tantra, Book iv., No. 7, in the note on which, at vol. i. p. 462, he refers to _Halm_, p. 333; _Robert_, in the ‘Fables inédites du Moyen Age’, i. p. 360; and the Turkish Tūūtī-nāmah (Rosen, vol. ii. p. 149). In India it is found also in the Northern Buddhist Collection called Kathā Sarit Sāgāra, by Somadeva; and in Hitopadesa (iii. 2, Max Müller, p. 110).

[3] Kratylos, 411 (ed. Tauchnitz, ii. 275).

[4] _Lucian_, Piscator, 32.

[5] Vol. ii. No. 91.

[6] ‘Adagia,’ under ‘Asinus apud Cumanos.’

[7] Act ii. scene 1; and again, Act iii. scene 1.

[8] _De Sacy_, ‘Notes et Extraits,’ x. 1, 247.

[9] _Loc. cit._ p. 463.

[10] Pancha Tantra, v. 7. Prof. Weber (Indische Studien, iii. 352) compares _Phædrus_ (Dressler, App. vi. 2) and _Erasmus’s_ ‘Adagia’ under ‘Asinus ad Lyrum.’ See also Tūtī-nāmah (Rosen ii. 218); and I would add _Varro_, in Aulus Gellius, iii. 16; and _Jerome_, Ep. 27, ‘Ad Marcellam.’

[11] Pronounced hangsa, often rendered swan, a favourite bird in Indian tales, and constantly represented in Buddhist carvings. It is the original Golden Goose. See below, p. 294, and Jātaka No. 136.

[12] There is an old story of a Fellow of Magdalen College, Oxford, who inherited a family living. He went in great trouble to Dr. Routh, the Head of his College, saying that he doubted whether he could hold, at the same time, the Living and the Fellowship. “You can hold anything,” was the reply, “if you can only hold your tongue.” And he held _all three_.

[13] In the Vinīla Jātaka (No. 160) they similarly carry a crow to the Himālaya mountains.

[14] _Pañca Tantra_, vol. i. p. 13, where Professor Benfey (i. 239-241) traces also the later versions in different languages. He mentions _Wolff’s_ German translation of the Kalilah and Dimnah, vol. i. p. 91; _Knatchbull’s_ English version, p. 146; _Simeon Seth’s_ Greek version, p. 28; _John of Capua’s_ Directorium Humanæ Vitæ, D. 5 b.; the German translation of this last (Ulm, 1483), F. viii. 6; the Spanish translation, xix a.; _Firenzuola_, 65; _Doni_, 93; _Anvār i Suhaili_, p. 159; _Le Livre des Lumières_ (1664, 8vo.), 124; _Le Cabinet des Fées_, xvii. 309. See also Contes et Fables Indiennes de Bidpai et de Lokman, ii. 112; _La Fontaine_, x. 3, where the ducks fly to America (!); and _Bickell’s_ ‘Kalilag und Dimnag,’ p. 24. In India it is found in _Somadeva_, and in the _Hitopadesa_, iv. 2 (Max Müller, p. 125). See also _Julien_, i. 71.

[15] This version is found in _Babrius_ (Lewis, i. 122); _Phædrus_, ii. 7 and vii. 14 (Orelli, 55, 128); and in the Æsopæan collections (Fur. 193; Coriæ, 61) and in _Abstemius_, 108.

[16] Dubois, p. 109.

[17] See La Fontaine, Book i. No. 2, and the current collections of Æsop’s Fables (_e.g._ James’s edition, p. 136). It should be added that the Jambu-khādaka-saŋyutta in the Saŋyutta Nikāya has nothing to do with our fable. The Jambu-eater of that story is an ascetic, who lives on Jambus, and is converted by a discussion on Nirvāna.

[18] The Siŋhalese text will be found in the ‘_Sidat Saŋgarāwa_,’ p. clxxvii.

[19] Literally ‘the great medicine.’ The Bodisat of that time received this name because he was born with a powerful drug in his hand,--an omen of the cleverness in device by which, when he grew up, he delivered people from their misfortunes. Compare my ‘Buddhism,’ p. 187.

[20] The Yakshas, products of witchcraft and cannibalism, are beings of magical power, who feed on human flesh. The male Yaksha occupies in Buddhist stories a position similar to that of the wicked genius in the Arabian Nights; the female Yakshiṇī, who occurs more frequently, usually plays the part of siren.

[21] Not quite the same as Jupiter. Sakka is a very harmless and gentle kind of a god, not a jealous god, nor given to lasciviousness or spite. Neither is he immortal: he dies from time to time; and, if he has behaved well, is reborn under happy conditions. Meanwhile somebody else, usually one of the sons of men who has deserved it, succeeds, for a hundred thousand years or so, to his name and place and glory. Sakka can call to mind his experiences in his former birth, a gift in which he surpasses most other beings. He was also given to a kind of practical joking, by which he tempted people, and has become a mere beneficent fairy.

[22] That is, infantry, cavalry, chariots of war, and elephants of war. Truly a useful kind of present to give to a pious hermit!

[23] The power of going through the air is usually considered in Indian legends to be the result, and a proof, of great holiness and long-continued penance. So the hermit thought he would get a fine reputation cheaply.

[24] Compare Mahā-bhārata, xii. 1796.

[25] Fausböll, No. 291.

[26] This is the well-known town in the Panjāb called by the Greeks Taxila, and famed in Buddhist legend as the great university of ancient India, as Nālanda was in later times.

[27] Literally “without partiality and the rest,” that is, the rest of the _agatis_, the actions forbidden to judges (and to kings as judges).

[28] The gates opening towards the four “directions,” that is, the four cardinal points of the compass.

[29] Mahā Bhārata, v. 1518. Another passage at iii. 13253 is very similar.

[30] Mahā Bhārata, xii. 4052. See Dr. Muir’s “Metrical Translations from Sanskrit Writers” (1879), pp. xxxi, 88, 275, 356.

[31] Similar passages will also be found in Lao Tse, Douglas’s Confucianism, etc., p. 197; Pancha Tantra, i. 247 (277) = iv. 72; in Stobæus, quoted by Muir, p. 356; and in St. Matthew, v. 44-46; whereas the Mallika doctrine is inculcated by Confucius (Legge, Chinese Classics, i. 152).

[32] The names are corruptions of the Indian names of the two jackals, Karatak and Damanak, who take a principal part in the first of the fables.

[33] Phædo, p. 61. Comp. Bentley, Dissertation on the Fables of Æsop, p. 136.

[34] Vespæ, 566, 1259, 1401, and foll.; and Aves, 651 and foll.

[35] Arist. de part. anim., iii. 2; Lucian Nigr., 32.

[36] Herodotus (ii. 134) makes him contemporary with King Amasis of Egypt, the beginning of whose reign is placed in 569 B.C.; Plutarch (Sept. Sap. Conv., 152) makes him contemporary with Solon, who is reputed to have been born in 638 B.C.; and Diogenes Laertius (i. 72) says that he flourished about the fifty-second Olympiad, _i.e._ 572-569 B.C. Compare _Clinton_, Fast. Hell. i. 237 (under the year B.C. 572) and i. 239 (under B.C. 534).

[37] One at Heidelberg in 1610, and the other at Paris in 1810. There is a complete edition of all these fables, 231 in number, by T. Gl. Schneider, Breslau, 1812.

[38] See the editions by _De Furia_, Florence, 1809; _Schneider_, in an appendix to his edition of Æsop’s Fables, Breslau, 1812; _Berger_, München, 1816; _Knoch_, Halle, 1835; and _Lewis_, Philolog. Museum, 1832, i. 280-304.

[39] _Bentley_, loc. cit.; _Tyrwhitt_, De Babrio, etc., Lond., 1776. The editions of the newly-found MS. are by _Lachmann_, 1845; _Orelli_ and _Baiter_, 1845; _G. C. Lewis_, 1846; and _Schneidewin_, 1853.

[40] It was first edited by _Pithou_, in 1596; also by _Orelli_, Zürich, 1831. Comp. _Oesterley_, ‘Phædrus und die Æsop. Fabel im Mittelalter.’

[41] By _Silvestre de Sacy_, in his edition of Kalilah and Dimnah, Paris, 1816; _Loiseleur Deslongchamps_, in his ‘Essai sur les Fables Indiennes, et sur leur Introd. en Europe,’ Paris, 1838; Professor _Benfey_, in his edition of the Pañca Tantra, Leipzig, 1859; Professor _Max Müller_, ‘On the Migration of Fables,’ _Contemporary Review_, July, 1870; Professor _Weber_, ‘Ueber den Zusammenhang indischer Fabeln mit Griechischen,’ Indische Studien, iii. 337 and foll.; _Adolf Wagener_, ‘Essai sur les rapports entre les apologues de l’Inde et de la Grèce,’ 1853; _Otto Keller_, ‘Ueber die Geschichte der Griechischen Fabeln,’ 1862.

[42] _J. Gilchrist_, ‘The Oriental Fabulist, or Polyglot Translations of Æsop’s and other Ancient Fables from the English Language into Hindustani, Persian, Arabic, Bhakka, Bongla, Sanscrit, etc., in the Roman Character,’ Calcutta, 1803.

[43] Joasaph is in Arabic written also Yūdasatf; and this, through a confusion between the Arabic letters _Y_ and _B_, is for Bodisat. See, for the history of these changes, Reinaud, ‘Memoire sur l’Inde,’ 1849, p. 91; quoted with approbation by Weber, ‘Indische Streifen,’ iii. 57.

[44] The Buddhist origin was first pointed out by Laboulaye in the _Debats_, July, 1859; and more fully by Liebrecht, in the ‘Jahrbuch für romanische und englische Literatur,’ 1860. See also Littré, _Journal des Savans_, 1865, who fully discusses, and decides in favour of the romance being really the work of St. John of Damascus. I hope, in a future volume, to publish a complete analysis of St. John’s work; pointing out the resemblances between it and the Buddhist lives of Gotama, and giving parallel passages wherever the Greek adopts, not only the Buddhist ideas, but also Buddhist expressions.

[45] _Pope Benedict XIV._ in ‘De servorum Dei beatificatione et beatorum canonisatione,’ lib. i. cap. 45; _Regnier_, ‘De ecclesiâ Christi,’ in Migne’s Theol. Curs. Compl. iv. 710.

[46] Decret. Greg., Lib. iii. Tit. xlvi., confirmed and explained by decrees of Urban VIII. (13th March, 1625, and 5th July, 1634) and of Alexander VII. (1659).

[47] p. 177 of the edition of 1873, bearing the official approval of Pope Pius IX., or p. 803 of the Cologne edition of 1610.

[48] Cat. Sanct., Leyden ed. 1542, p. cliii.

[49] p. 160 of the part for the month of August of the authorized Μηναῖον of the Greek Church, published at Constantinople, 1843: “Toῖ ὁsίou Ἰωάσαφ, υἱοῦ Ἀβενὴρ τοῦ βασιλέως τῆς Ἰνδίας.”

[50] For the information in the last three pages I am chiefly indebted to my father, the Rev. T. W. Davids, without whose generous aid I should not have attempted to touch this obscure and difficult question.

[51] See, for instance, Billius, and the Italian Editor of 1734.

[52] _Comparetti_, ‘Ricerche intorne al Libro di Sindibad,’ Milano 1869. Compare _Landsberger_, ‘Die Fabeln des Sophos,’ Posen, 1859.

[53] See Benfey, Pantscha Tantra, vol i., Introduction, _passim_.

[54] Act ii. scene 1. Professor Benfey, in his Pantscha Tantra, i. 213-220, has traced this idea far and wide. Dr. Dennys, in his ‘Folklore of China,’ gives the Chinese Buddhist version of it.

[55] See Benfey’s Introduction to Pañca Tantra, §§ 36, 39, 71, 92, 166, 186. Mr. Ralston’s forthcoming translation of Tibetan stories will throw further light on this, at present, rather obscure subject.

[56] See, for example, the Fable translated below, pp. 275-278.

[57] The legend of Sumedha’s self-abnegation (see below, pp. 11-13) is laid near Jelālabad; and Mr. William Simpson has discovered on the spot two bas-reliefs representing the principal incident in the legend.

[58] No. xlv. p. 80 of Swan and Hooper’s popular edition, 1877; No. xlii. p. 167 of the critical edition published for the Early English Text Society in 1879 by S. J. H. Herrtage, who has added a valuable historical note at p. 477.

[59] This adaptation of the Latin title is worthy of notice. It of course means ‘Deeds’; but as most of the stories are more or less humorous, the word _Gest_, now spelt _Jest_, acquired its present meaning.

[60] Psalm xiv. 9; Isaiah xiii. 12; Job xxii. 24, xxviii. 16.

[61] Thus, for instance, the MAṆI KAṆṬHA JĀTAKA (Fausböll, No. 253) is taken from a story which is in both the Pāli and the Chinese versions of the Vinaya Piṭaka (Oldenberg, p. xlvi); the TITTIRA JĀTAKA (Fausböll, No. 37, translated below) occurs almost word for word in the Culla Vagga (vi. 6, 3-5); the KHANDHAVATTA JĀTAKA (Fausböll, No. 203) is a slightly enlarged version of Culla Vagga, v. 6; the SUKHAVIHĀRI JĀTAKA (Fausböll, No. 10, translated below) is founded on a story in the Culla Vagga (vii. 1, 4-6); the MAHĀ-SUDASSANA JĀTAKA (Fausböll, No. 95) is derived from the Sutta of the same name in the Dīgha Nikāya (translated by me in ‘Sacred Books of the East,’ vol. ix.); the MAKHĀ DEVA JĀTAKA (Fausböll, No. 9, translated below) from the Sutta of the same name in the Majjhima Nikāya (No. 83); and the SAKUṆAGGHI JĀTAKA (Fausböll, No. 168), from a parable in the Satipaṭṭhāna Vagga of the Saŋyutta Nikāya.

[62] See on this belief below, pp. 54-58, where the verses 259-269 are quotations from the Cariyā Piṭaka.

[63] _Tāranātha’s_ ‘Geschichte des Buddhismus’ (a Tibetan work of the eighteenth century, translated into German by Schiefner), p. 92.

[64] _Fausböll’s_ ‘Five Jātakas,’ pp. 58-68, where the full text of one Jātaka is given, and _Léon Feer_, ‘Etude sur les Jātakas,’ p. 57.

[65] See Table, below.

[66] See the list of these Buddhas below, p. 52, where it will be seen that for the last three Buddhas we have no Birth Story.

[67] This will hold good though the Buddhavaŋsa and the Cariyā Piṭaka should turn out to be later than most of the other books contained in the Three Pāli Piṭakas. That the stories they contain have already become Jātakas, whereas in most of the other cases above quoted the stories are still only parables, would seem to lead to this conclusion; and the fact that they have preserved some very ancient forms (such as locatives in _i_) may merely be due to the fact that they are older, not in matter and ideas, but only in form. Compare what is said below as to the verses in the Birth Stories.

[68] The question is discussed at length in my ‘_Ancient Coins and Measures of Ceylon_’ in ‘Numismata Orientalia,’ vol. i.

[69] Dīpavaŋsa, V. 32 and foll.

[70] There are several works enumerated by Mr. Beal in his Catalogue of Chinese Buddhistic Works in the India Office Library (see especially pp. 93-97, and pp. 107-109), from which we might expect to derive this information.

[71] Thus, No. 41 is called both LOSAKA JĀTAKA and MITTA-VINDAKA JĀTAKA (Feer, ‘Etude sur les Jātakas,’ p. 121); No. 439 is called CATUDVĀRA JĀTAKA and also MITTA-VINDAKA JĀTAKA (_Ibid._ p. 120); No. 57 is called VĀNARINDA JĀTAKA and also KUMBHĪLA JĀTAKA (Fausböll, vol. i. p. 278, and vol. ii. p. 206); No. 96 is called TELAPATTA JĀTAKA and also TAKKASĪLA JĀTAKA (_Ibid._ vol. i. p. 393, and vol. i. pp. 469, 470); No. 102, there called PAṆṆIKA JĀTAKA, the same story as No. 217, there called SEGGU JĀTAKA; No. 30, there called MUṆIKA JĀTAKA, is the same story as No. 286, there called SĀLŪKA JĀTAKA; No. 215, the KACCHAPA JĀTAKA, is called BAHU-BHĀṆI JĀTAKA; in the Dhammapada (p. 419); and No. 157 is called GUṆA JĀTAKA, SĪHA JĀTAKA, and SIGĀLA JĀTAKA

[72] _Cunningham_, ‘The Stupa of Bharhut,’ pl. xlvii. The carving illustrates a fable of a cat and a cock, and is labelled both Biḍala Jātaka and Kukkuṭa Jātaka (Cat Jātaka and Cock Jātaka).

[73] See the authorities quoted in my manual, ‘Buddhism,’ pp. 214, 215; and Dr. Morris, in the _Academy_ for May, 1880.

[74] In his Dictionary, Preface, p. ix, note.

[75] Turnour, pp. 250-253.

[76] Fausböll, vol. i. p. 62 and p. 488; vol. ii. p. 224.

[77] See the translation below, p. 82.

[78] I judge from _Turnour’s_ analysis of that work in the Journal of the Bengal Asiatic Society, 1839, where some long extracts have been translated, and the contents of other passages given in abstract.

[79] ‘Etude sur les Jātakas,’ pp. 62-65.

[80] _Ibid._ pp. 66-71.

[81] This is clear from vol. i. p. 410 of Mr. Fausböll’s text, where, at the end of the 100th tale, we find the words _Majjhima-paṇṇāsako nitthito_, that is, ‘End of the Middle Fifty.’ At the end of the 50th tale (p. 261) there is a corresponding entry, _Paṭhamo paṇṇōso_, ‘First Fifty’; and though there is no such entry at the end of the 150th tale, the expression ‘Middle Fifty’ shows that there must have been, at one time, such a division as is above stated.

[82] See, for instance, above, p. xxvii; and below, p. 185.

[83] ‘Pantscha Tantra,’ von _Theodor Benfey_, Leipzig, 1859, p. xi.

[84] That is, in the course of Prof. Benfey’s researches.

[85] In ‘Ersch und Grüber’s Encyklopædie,’ especially at pp. 255 and 277.

[86] _Wassiliew_, ‘Der Buddhismus,’ etc., p. 68.

[87] Compare the title of the Birth Story above, p. xxii, ‘A Lesson for Kings.’

[88] See above, p. xxix.

[89] Knatchbull, p. 29.

[90] _Dr. Fitz-Edward Hall’s_ Vāsavadatta, pp. 22-24.

[91] _Dr. Bühler_ in the Indian Antiquary, i. 302, v. 29, vi. 269.

[92] Nos. 61, 62, 63, 147, 159, 193, 196, 198, 199, 263.

[93] Nos. 106, 145, 191, 286.

[94] Nos. 58, 73, 142, 194, 220, and 277, have the same Introductory Story.

And so Nos. 60, 104, 116, 161.

And Nos. 127, 128, 138, 173, 175.

[95] See the Pāli note at the end of Jātaka No. 91.

[96] pp. 99-106.

[97] Nos. 1, 2, 3, 4, 5, 28, 29, 37, 55, 56, 68, 85, 87, 88, 97, 100, 114, 136 (total, eighteen in the Eka-Nipāta); 156 (=55, 56), 196, 202, 237 (=68), 241 (total, five in the Duka-Nipāta); 255, 256, 258, 264, 284, 291, 300 (total, seven in the Tika-Nipāta, and thirty altogether).

[98] Nos. 152, 168, 179, 233, 286.

[99] This belief underlies the curious note forming the last words of the Mahā-supina Jātaka, i. 345: “Those who held the Council after the death of the Blessed One placed the lines beginning _usabhā rukkhā_ in the Commentary, and then, making the other lines beginning _lābūni_ into one verse, they put (the Jātaka) into the Eka-Nipāta (the chapter including all those Jātakas which have only one verse).”

[100] See, for instance, below, pp. 212, 228, 230, 317; above, p. xii; and Jātaka No. 113.

[101] Nos. 110, 111, 112, 170, 199 in the Ummagga Jātaka, and No. 264 in the Suruci Jātaka.

[102]

No. 30 = No. 286.
No. 34 = No. 216.
No. 46 = No. 268.
No. 57 = No. 224.
No. 68 = No. 237.
No. 86 = No. 290.
No.102 = No. 217.
No.145 = No. 198.

[103]

So No. 82 = No. 104.
So No. 99 = No. 101.
So No.134 = No. 135.
So No.195 = No. 225.
So No.294 = No. 295.

Compare the two stories Nos. 23 and 24 translated below.

[104] Translated below, pp. 278-290.

[105] Billy (1535-1577) was Abbot of St. Michael’s, in Brittany. Another edition of his Latin version, by Rosweyd, is also reprinted in Migne, ‘Series Latina,’ tom. lxxiii; and several separate editions have appeared besides (Antwerp, 1602; Cologne, 1624, etc.).

[106] The British Museum copy of the first, undated, edition has the date 1539 written, in ink, on the title-page. Rosweyd, in Note 4 to his edition of Billius (Migne, vol. lxxiii, p. 606), mentions an edition bearing the date 1548. In the British Museum there is a third, dated 1575 (on the last page).

[107] These two Jatakas also form the contents of a separate MS. in the Royal Asiatic Society’s Library (Catalogue, p 14).

[108] Translated below, pp. 205, and foll. This is one of those which General Cunningham was unable to identify.

[109] General Cunningham says (p. 52): “The former [Nāga Jātaka, _i.e._ Elephant Jātaka] is the correct name, as in the legend here represented Buddha is the King of the Elephants, and therefore the Jātaka, or Birth, must of necessity have been named after him.” As I have above pointed out (p. xli), the title of each Jātaka, or Birth Story, is chosen, not by any means from the character which the Bodisat fills in it, but indifferently from a variety of other reasons. General Cunningham himself gives the story called Isī-singga Jātaka (No. 7 in the above list), in which the ascetic after whom the Jātaka is named is not the Bodisat.

[110] Not as yet found in the Jātaka Book; but Dr. Bühler has shown in the ‘Indian Antiquary,’ vol. i. p. 305, that it is the first tale in the ‘Vrihat Kathā’ or Kshemendra (Table I. No. 34), and in the ‘Kathā Sarit Sāgara’ of Somadeva (Table I. No. 33), and was therefore probably included in the ‘Vrihat Kathā’ of Guṇadhya (Table I. No. 32).

[111] The part of the stone supposed to have contained the inscription is lost.

[112] Translated below, pp. 292, 293.

[113] It is mentioned below, p. 128, and is included in the Mahāvastu (Table V.), and forms the subject of the carving on one of the rails at Buddha Gayā (Rajendra Lāl Mitra, pl. xxxiv. fig. 2).

[114] Not as yet found in the Jātaka Book.

[115] Translated below, pp. 186-188. See also above, p. lxiv.

[116] There are four distinct bas-reliefs illustrative of this Jātaka.

[117] General Cunningham’s reading of this inscription as _Bhagavato rukdanta_ seems to me to be incorrect, and his translation of it (’Buddha as the sounding elephant’) to be grammatically impossible.

[118] Lit. perfected the vast constituents of Buddhahood, the Pāramitās are meant.

[119] Lit. in thousands of koṭis of births; a koṭi is ten millions.

[120] The above lines in the original are in verse. I have found it impossible to follow the arrangement of the stanzas, owing to the extreme involution of the style.

[121] An asankheyya is a period of vast duration, lit. an incalculable.

[122] Lit. “caused the drums to be beat.”

[123] Here a gloss in the text enumerates the whole ten cries.

[124] The Bodhisatta is frequently called paṇḍita, e.g. _sasapaṇḍito_ (Five Jāt. 52), _Rāmapaṇḍito_ (Dasaratha Jāt. 1).

[125] Lit. “Extinction.”

[126] Mr. Fausböll points out to me that in _tividhaggi_ and _jāti_ we have Vedic abbreviations.

[127] _Evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānejjappatte ñāṇadassanāya cittaṁ abhinīharati_ (Sāmañña-phala Sutta, see Lotus, p. 476, line 14).

[128] Mr. Fausböll writes to me that _guṇe_ for guṇehi must be viewed as an old Pali form originating in the Sanskrit guṇaih.

[129] Here follow four pages of later commentary or gloss, which I leave untranslated.

[130] The following is what I take to be the meaning of this passage: “If I chose I could at once enter the Buddhist priesthood, and by the practice of ecstatic meditation (Jhāna) free myself from human passion, and become an Arhat or saint. I should then at death at once attain Nirvā_n_a and cease to exist. But this would be a selfish course to pursue, for thus I should benefit myself only. Why should I thus slip unobserved and in the humble garb of a monk into Nirvā_n_a? Nay, let me rather qualify myself to become a Buddha, and so save others as well as myself.” This is the great ACT OF RENUNCIATION by which the Bodhisattva, when Nirvā_n_a was within his grasp, preferred to endure ages of heroic trials in the exercise of the Pāramitās, that he might be enabled to become a Buddha, and so redeem mankind. See D’Alwis’s Introduction to Kachchāyana’s Grammar, p. vi.

[131] What follows from _yasmā_ to _nipajji_ belongs to a later commentary. I resume the translation with p. 15, line 11.

[132] Lit. “raised his right foot (to depart).”

[133] Lit. “at my sitting cross-legged.”

[134] Mr. Fausböll writes that _yaṁ_ is a mistake of the copyist for _yá_ = _yáni_.

[135] Or “have risen into the air”?

[136] Viz., I suppose, by dragging it forcibly away. This metaphor, which to us appears wanting in dignity, is a favourite one with the Hindus. The tail of the Yak or Tibetan ox (_Bos Grunniens_) is a beautiful object, and one of the insignia of Hindu royalty.

[137] Lit. “not avoiding anything among things great, small, and middling.”

[138] After _kin̅ci_ understand _kulaṁ_, as will be seen from v. 143.

[139] Lit. in all postures, walking, standing, etc.

[140] Lit. depart from thy course in the matter of truthful things.

[141] Lit. having made its coldness exactly alike for bad people and good people, pervades them.

[142] _i.e._ alternately from the first to the tenth and from the tenth to the first.

[143] _i.e._ put the first last.

[144] Vijesinha.

[145] Vijesinha writes to me, “Natural and intrinsic virtues. The Sinhalese gloss says: _paramārthavū rasasahitavū lakshaṇa-œti nohot svabhāvalakshaṇa hā sarvadharmasādhāraṇalakshaṇa-œti_. In the latter case it would mean, having the quality of conformity with all laws.”

[146] Vij. says, “In that order, viz. in the _Saraṇāgamana_ first, then in the _Pañcasīla_, then in the _Dasasīla_, and so on.”

[147] Lit. “arithmetically innumerable.”

[148] The Banyan-tree.

[149] The three divisions of the Buddhist Scriptures.

[150] The formula by which a Buddha admits a layman to the priesthood.

[151] Vijesinha.

[152] Lit. “like the fathom-light of the others, so the personal lustre of Mangala Buddha remained constantly pervading ten thousand worlds.”

[153] _i.e._ the Pāramitās.

[154] _i.e._ his last birth before attaining Buddhahood.

[155] This name means “sharp-fanged.”

[156] In approval of his act of faith.

[157] Lit. “no grief as big as the tip of a hair.”

[158] Viz. Gotama Bodhisatta.

[159] When a good man is in difficulty, Indra is apprised of it by his marble throne becoming warm.

[160] Lit. twelve or thirteen yojanas; a yojana is four leagues.

[161] Used in the ecstatic meditation.

[162] The Pali word for the capital of a column is gha_t_aka, “little pot.”

[163] According to the gloss printed in the text it is a compound of milk, rice, honey, sugar and clarified butter.

[164] Compare Jātaka No. 20 below.

[165] Comp. pp. 19-20, verses 130-134.

[166] See verse 125, above p. 19.

[167] See verse 126, above p. 19.

[168] In the four highest of the thirty-one spheres of existence the angels are unconscious, and the five worlds below these are called the Pure Abodes.

[169] All the following verses down to verse 269 are quotations from the Cariyā-piṭaka.

[170] The Saŋgas, of which there are five--lust, hate, ignorance, pride, and false doctrine.

[171] The names are given in the text; the four Mahārājas, Sakka, Suyāma, Santusita, Paranimitta-vasavatti, and Mahā-Brahma. They are the archangels in the different heavenly seats in each world-system (Cakkavāla) of the Buddhist cosmogony.

[172] In the seas surrounding each continent (Mahādīpa) there are five hundred islands. See Hardy’s Manual of Buddhism, p. 13.

[173] _Majjhima-desa_, of which the commentator adds, “This is the country thus spoken of in the Vinaya,” quoting the passage at Mahāvagga, v. 13, 12, which gives the boundaries as follows: “To the E. the town Kajaŋgala, and beyond it Mahāsālā; to the S.E. the river Salalavatī; to the S. the town Setakaṇṇika; to the W. the brāhman town and district Thūṇa; and to the N. the Usīraddhaja Mountain.” These are different from the boundaries of the Madhya Desa of later Brahminical literature, on which see Lassen’s ‘Indische Alterthumskunde,’ vol. i. p. 119 (2nd edition). This sacred land was regarded as the centre of Jambudvīpa; that is, of the then known world--just as the Chinese talk of China as the Middle Country, and as other people have looked on their own capital as the navel or centre of the world, and on their world as the centre of the universe.

[174] It is instructive to notice that in later accounts it is soberly related as actual fact that the Bodisat entered his mother’s womb as a white elephant: and the Incarnation scene is occasionally so represented in Buddhist sculptures.

[175] I think this is the meaning of the passage, though Prof. Childers has a different rendering of the similar phrase at verse 104, where I would read “it” instead of “vegetation.” Compare Dāṭhāvaŋsa, i. 45.

[176] I once saw a notice of some mediæval frescoes in which the Holy Child was similarly represented as visible within the Virgin’s womb, but have unfortunately mislaid the reference.

[177] The Madurattha Vilāsinī adds the rest, “I am supreme in the world; this is my last birth; henceforth there will be no rebirth for me.”

[178] There is some mistake here, as the list contains nine--or if the four treasures count as one, only six--Connatal Ones. I think before Kaḷudāyi we should insert Ānanda, the loving disciple. So Alabaster and Hardy (Wheel of the Law, p. 106; Manual of Buddhism, p. 146). Bigandet also adds Ānanda, but calls him the son of Amittodana, which is against the common tradition (Life or Legend of Guadama, p. 36, comp. my Buddhism, p. 52). The legend is certainly, as to its main features, an early one, for it is also found, in greatly exaggerated and contradictory terms, in the books of Northern Buddhists (Lalita Vistara, Foucaux, p. 97, Beal, p. 53, comp. Senart, p. 294).

[179] _Samāpatti._

[180] _Dhammacakkaŋ pavattessati._ See my “Buddhism,” p. 45.

[181] It was considered among the Brāhmans a sign of holiness to wear matted or platted hair. This is referred to in the striking Buddhist verse (Dhammapada, v. 394), “What is the use of platted hair, O fool! What of a garment of skins! Your low yearnings are within you, and the outside thou makest clean!”

[182] “Our master” is here, of course, the sage. It is a pretty piece of politeness, not unfrequent in the Jātakas, to address a stranger as a relation. See below, Jātaka No. 3.

[183] Literally “worth eighty and seven times a koṭi,” both eighty and seven being lucky numbers.

[184] Literally, “and caused him to declare, ‘The way of salvation for Nālaka.’” Perhaps some Sutta is so called. Tathagata, “gone, or come, in like manner; subject to the fate of all men,” is an adjective applied originally to all mortals, but afterwards used as a favourite epithet of Gotama. Childers compares the use of ‘Son of Man.’

[185] _Anupādisesāya Nibbāna-dhātuyā parinibbāyi._ In the translator’s “Buddhism,” p. 113, an analysis of this phrase will be found.

[186] Literally ‘a retinue thirty-six leagues in circumference,’ where ‘thirty-six’ is a mere sacred number.

[187] Kshatriya was the warrior caste.

[188] A state of religious meditation. A full explanation is given in the translator’s “Buddhism,” pp. 174-176.

[189] A gloss adds, “This should be understood as is related at full in the Sarabhaŋga Jātaka.”

[190] The members of the Buddhist Order of mendicant friars were in the habit of selecting some book or books of the Buddhist Scriptures, which it was their especial duty to learn by heart, repeat to their pupils, study, expound, and preach from. Thus the Dīgha Nikāya, or collection of long treatises, had a special school of “repeaters” (_bhāṇakā_) to itself.

[191] At critical moments in the lives of persons of importance in the religious legends of Buddhist India, the seat of the Archangel Sakka becomes warm. Fearful of losing his temporary bliss, he then descends himself, or sends Vissakamma, the Buddhist Vulcan, to act as a _deus ex machinâ_, and put things straight.

[192] The force of this passage is due to the fullness of meaning which, to the Buddhist, the words NIBBUTA and NIBBĀNAŊ convey. No words in Western languages cover exactly the same ground, or connote the same ideas. To explain them fully to any one unfamiliar with Indian modes of thought would be difficult anywhere, and impossible in a note; but their meaning is pretty clear from the above sentences. Where in them, in the song, the words _blessed_, _happy_, _peace_, and the words _gone out_, _ceased_, occur, NIBBUTA stands in the original in one or other of its two meanings; where in them the words _Nirvāna_, _Nirvāna of Peace_ occur, NIBBĀNAŊ stands in the original. _Nirvāna_ is a lasting state of happiness and peace, to be reached here on earth by the extinction of the ‘fires’ and ‘troubles’ mentioned in this passage.

[193] Literally, “The three Bhavas seemed like houses on fire.” The three Bhavas are Existence in the Kāma-loka, and the Rūpa-loka and the Arūpa-loka respectively: that is, existence in the worlds whose inhabitants are subject to passion, have material forms, and have immaterial forms respectively.

[194] Literally, “about an ammaṇa (_i.e._ five or six bushels) of the large jasmine and the Arabian jasmine.”

[195] The Jātaka Commentary here referred to is, no doubt, the older commentary in Elu, or old Siŋhalese, on which the present work is based.

[196] The word rendered league is _yojana_, said by Childers (Dictionary, s.v.) to be twelve miles, but really only between seven and eight miles. See my Ancient Coins and Measures, pp. 16, 17. The thirty yojanas here mentioned, together with the thirty from Kapilavastu to the river Anomā, make together sixty, or four hundred and fifty miles from Kapilavastu to Rājagaha, which is far too much for the direct distance. There is here, I think, an undesigned coincidence between Northern and Southern accounts; for the Lalita Vistara (Chap. xvi. at the commencement) makes the Bodisat go to Rājagaha _viâ_ Vesāli, and this would make the total distance exactly sixty yojanas.

[197] These are the superhuman Snakes and Winged Creatures, who were supposed, like the gods or angels, to be able to assume the appearance of men.

[198] Samāpatti.

[199] The Great Struggle played a great part in the Buddhist system of moral training; it was the wrestling with the flesh by which a true Buddhist overcame delusion and sin, and attained to Nirvāna. It is best explained by its fourfold division into 1. Mastery over the passions. 2. Suppression of sinful thoughts. 3. Meditation on the seven kinds of Wisdom (Bodhi-angā, see ‘Buddhism’ p. 173); and 4. Fixed attention, the power of preventing the mind from wandering. It is also called Sammappadhāna, Right Effort, and forms the subject of the Mahā-Padhāna Sutta, in the Dīgha Nikāya. The system was, of course, not worked out at the time here referred to; but throughout the chronicle the biographer ascribes to Gotama, from the beginning, a knowledge of the whole Buddhist theory as afterwards elaborated. For to our author that theory had no development, it was Eternal and Immutable Truth already revealed by innumerable previous Buddhas.

[200] The fruit of the Palmyra (Borassus Flabelliformis) has always three seeds. I do not understand the allusion to a one-seeded Palmyra.

[201] Nāgas, Yakkhas and Supaṇṇas. The Yakkhas are characterized throughout the Jātaka stories by their cannibalism; the female Yakkhas as sirens luring men on to destruction. They are invisible till they assume human shape; but even then can be recognized by their red eyes. That the Ceylon aborigines are called Yakkhas in the Mahāvaŋsa probably results from a tradition of their cannibalism. On the others, see above, p. 88.

[202] His acquisition of the Ten Perfections, or Cardinal Virtues, is described above, pp. 54-58.

[203] Pubbe-nivāsa-ñāna, Dibba-cakkhu, and Paticca-samuppāda.

[204] Compare the Thirty-two Good Omens at the Buddha’s Birth, above, p. 64.

[205] The train of thought is explained at length in my “Buddhism,” pp. 100-112. Shortly, it amounts to this. The Unconscious has no pain: without Consciousness, Individuality, there would be no pain. What gives men Consciousness? It is due to a grasping, craving, sinful condition of heart. The absence of these cravings is Nirvāna. Having reached Nirvāna, Consciousness endures but for a time (until the body dies), and it will then no longer be renewed. The beams of sin, the ridge-pole of care, give to the house of individuality its seeming strength: but in the peace of Nirvāna they have passed away. The Bodisat is now Buddha: he has reached Nirvāna: he has solved the great mystery; the jewel of salvation sought through so many ages has been found at last; and the long, long struggle is over.

The following is Spence Hardy’s literal translation given in his “Manual of Buddhism,” p. 180, where similar versions by Gogerly and Turnour will be found: but they scarcely seem to me to express the inner meaning of these difficult and beautiful verses:--

Through many different births
I have run (to me not having found),
Seeking the architect of the desire resembling house,
Painful are repeated births!

O house-builder! I have seen (thee).
Again a house thou canst not build for me.
I have broken thy rafters,
Thy central support is destroyed.
To Nirvāna my mind has gone.
I have arrived at the extinction of evil-desire.

The figure of the house is found also in Manu (vi. 79-81); in the “Lalita Vistara” (p. 107 of Foucaux’s Gya Tcher Rol Pa); and in the Ādi Granth (Trumpp, pp. 215, 216, 471). The last passage is as follows:--

A storm of divine knowledge has come!
The shutters of Delusion all are blown away--are there no longer;
The posts of Double-mindedness are broken down; the ridge-pole of
spiritual Blindness is shattered;
The roof of Craving has fallen on the ground; the vessel of Folly
has burst!

[206] See above, p. 2. A similar explanation is here repeated in a gloss.

[207] Literally for four _asaŋkheyyas_ and a hundred thousand _kalpas_.

[208] Anekakoṭi-sata-sahassā samāpattiyo samāpajjanto.

[209] Yamaka-pāṭihāriyaŋ; literally ‘twin-miracle.’ Comp. pp. 88, 193, of the text, and Mah. p. 107. I am not sure of the meaning of the expression. Bigandet, p. 93, has ‘performed a thousand wonders.’ Hardy, p. 181, omits the clause; and Beal omits the whole episode. A gloss here adds that the Buddha performed a similar miracle on three other occasions.

[210] The monks whose duty it is to learn by heart, repeat, and commentate upon the seven books in the Abhidhamma Pitaka. See above, p. 78.

[211] _Vimutti._ Perhaps the clause should be rendered: Realizing the sweet sense of salvation gained, and the Truth (Dhamma) may be used in contradistinction to Abhidharma of the rest of the Scriptures.

[212] On these Ten Perfections, see above, pp. 15-18, and pp. 54-58.

[213] Taṇhā, Aratī, and Ragā.

[214] Dhammapada, verses 179, 180.

[215] See “Buddhism,” pp. 108-110.

[216] Ukkala to Majjhima-desa. The latter included all the Buddhist Holy Land from the modern Pātnā to Allahabād. See above, p. 61, note.

[217] See above, p. 93.

[218] We have here an interesting instance of the growth of legend to authenticate and add glory to local relics, of which other instances will be found in “Buddhism,” p. 195. The ancient form of this legend, as found here, must have arisen when the relics were still in Orissa. Both the Burmese and Ceylonese now claim to possess them. The former say that the two merchants were Burmese, and that the Dāgaba above referred to is the celebrated sanctuary of Shooay Dagob (Bigandet, p. 101, 2nd ed.). The latter say that the Dāgaba was in Orissa, and that the hair-relics were brought thence to Ceylon in 490 A.D., in the manner related in the Kesa Dhātu Vaŋsa, and referred to in the Mahā Vaŋsa. (See verses 43-56 of my edition of the 39th chap. of the M. V. in the J. R. A. S. 1875.) The legend in the text is found in an ancient inscription on the great bell at Rangoon (Hough’s version in the Asiatic Researches, vol. xvi.; comp. Hardy, M. B. p. 183; Beal, Rom. Leg.) p. 240.

[219] Isipatana, the hermitage in the Deer-forest close to Benares. See above, p. 91.

[220] Tathāgato Sammāsambuddho.

[221] So called from his action on this occasion. See above, pp. 72, 73.

[222] That is, became free from the delusion of soul, from doubt, and from belief in the efficacy of rites and ceremonies. “Buddhism,” pp. 95, 108.

[223] See above p. 89.

[224] Upāsakas; that is, those who have taken the Three Refuges and the vow to keep the Five Commandments (“Buddhism,” pp. 139, 160).

[225] Tiṇṇo, crossed the ocean of transmigration.

[226] That is, the Four Paths, the Four Fruits thereof, Nirvāna, and the Scriptures (or the Truth, Dhamma).

[227] The celebrated verse here referred to has been found inscribed several times in the ruins of the great Dāgaba at Isipatana, and facsimiles are given in Cunningham’s Archæological Reports, plate xxxiv. vol. i. p. 123. The text is given by Burnouf in the Lotus de la Bonne Loi, p. 523; and in the Mahā Vagga, pp. 40, 41. See also Hardy’s Manual, p. 196.

[228] Their then teacher.

[229] Or perhaps, “He formed the Corporation of the Disciples,” that is, the Order of Mendicants.

[230] See above, p. 105. The Dhammapada Commentary, p. 334, has a different account of the miracle performed on this occasion. It says he made a jewelled terrace (ratana-caŋkamaŋ) in the sky, and walking up and down in it, preached the Faith (Dhammaŋ).

[231] Mahā Sammata, the first king among men.

[232] Dhammapāla Jātaka.

[233] See above, p. 89.

[234] Canda-kinnara Jātaka.

[235] Mahādhammapāla Jātaka. See above, p. 126.

[236] This formula has been constantly found in rock inscriptions in India and Ceylon over the ancient cave-dwellings of Buddhist hermits.

[237] Apaṇṇaka Jātaka.

[238] Literally, sat down on one side, avoiding the six improper ways of doing so.

[239] A famous haunt of lions in the Himālaya Mountains.

[240] Trust in the Buddha, in the Order, and in the Truth, which are the ’Three Gems.’

[241] This last quotation is from Dhammapada, verses 188-192.

[242] See above, pp. 54-58, for an explanation of this.

[243] A gloss repeats these descriptions at somewhat greater length.

[244] That is, I think, between the persons in the story on the one hand, and the Buddha and his contemporaries on the other: not, as Childers says (under _anusandhi_), between the story and the maxim.

[245] The Buddhists had no prayer; their salvation consisting in a self-produced inward change. This could be brought about in various ways, one of which was the kind of meditation here referred to (_Kammaṭṭhāna_), leading to a firm conviction of the impermanence of all finite things. As every road leads to Rome, so any finite object may be taken as the starting-point from which thought may be taken, by gradually increasing steps, near to the infinite; and so acquire a sense of the proportion of things, and realize the insignificance of the individual. The unassisted mind of the ignorant would naturally find difficulty in doing this; and certain examples of the way in which it might be done were accordingly worked out; and a disciple would go to his teacher, and ask him to recommend which way he should adopt. But the disciple must work out his own enlightenment.

[246] A successful _Kammaṭṭhāna_, a complete realization of the relation of the individual to the great Sum of all things, will lead to that sense of brotherhood, of humility, of holy calm, which is the “utmost aim,” viz. Nirvāna, and involves, as its result, escape from transmigration.

[247] On this mode of politeness see above, p. 70.

[248] The reader will not take this too seriously. The old lady’s scorn turns as easily here to irony as her gratitude above finds expression in flattery.

[249] What the Happy State is will perhaps best be understood from the enumeration of its six divisions: 1. Faith. 2. Modesty. 3. Fear of sinning. 4. Learning. 5. Energy. 6. Presence of Mind. This Happy State can only be reached in a birth as a man. If being born as a man, one neglects the salvation then within one’s reach, one may pass many ages in other births before a “time of grace” comes round again. It is folly to expect salvation in some other and future world; it can only be gained here, and now.

[250] The introductory story to this Jātaka is used in Rogers’s _Buddhagosha’s Parables_, pp. 61-68, as the introduction to a different Birth Story. Verse 25 of the _Dhammapada_ is said by the Commentator on that book (Fausböll, p. 181) to have been spoken of Little Roadling, and it would fit very aptly to the present story about him.

[251] Literally, “those subject to transmigration,” that is, those who are not Arahats, whose natural desires have not given way before intense religious conviction.

[252] _Taca-pañcaka-kammaṭṭhānaŋ_, a formula always repeated at the ordination of a novice. The words of it will be found in Dickson’s _Upasampadā-Kammavācā_, p. 7. Compare also the note above, p. 147.

[253] The Buddha is frequently represented in the later books as bringing the world before his mind’s eye in the morning, and thus perceiving whom he could benefit during the day.

[254] When the daily meal was to be served in the house of some layman, all the monks invited went there as soon as the time was announced by the “call of refection” being set up, and sat themselves down in the order of their seniority.

[255] Little Roadling has now become an Elder, a monk of the higher of the two grades.

[256] With this story compare Kathā Sarit Sāgarā, Book VI. vv. 29 and foll.

[257] Pronounce Choollacker with the accent on the first syllable.

[258] ‘Uluŋka,’ half a cocoa-nut shell, the common form of cup or ladle among the Indian poor.

[259] So called ironically, from the apt way in which he had learnt the lesson taught him by Chullaka.

[260] Literally, “with a threefold knock,” which I take to mean that the outside attendant announced them to another attendant, he to a third, and the third attendant to their master. The latter thus appeared to be a man of great consequence, as access to him was so difficult, and attended with so much ceremony.

[261] That is, twice a thousand pieces from each of the hundred merchants. But of course he should have paid out of this sum the price of the cargo. It can scarcely be intended to suggest that his acuteness led him to go off without paying for the cargo. The omission must be a slip of the story-teller’s.

[262] Compare Léon Feer in the _Journal Asiatique_, 1876, vol. viii. pt. ii. pp. 510-525.

[263] The Bhatt’ Uddesika, or steward, was a senior monk who had the duty of seeing that all the brethren were provided with their daily food. Sometimes a layman offered to provide it (_e.g._ above, p. 162); sometimes grain, or other food belonging to the monastery, was distributed to the monks by the steward giving them tickets to exchange at the storehouse. The necessary qualifications for the stewardship are said to be: 1. Knowledge of the customs regulating the distribution. 2. A sense of justice. 3. Freedom from ignorance. 4. Absence of fear. 5. Good temper.

[264] I am not sure that I have understood rightly the meaning of _vassagga_,--a word of doubtful derivation, which has only been found in this passage. Possibly we should translate: “The turn for the better rice has come to the monk whose seniority dates from such and such a year, and the turn for the inferior kind to the monk whose seniority dates from such and such a year.”

[265] These lines are not in the printed text. But see the Corrigenda; and Léon Feer, in the _Journal Asiatique_ for 1876, p. 520.

[266] It was on the occasion related in the Introductory Story of this Jātaka, and after he had told the Birth Story, that the Buddha, according to the commentator on that work (Fausböll, pp. 302-305), uttered the 141st verse of the Dhamma-padaŋ. The Introductory Story to No. 32, translated below in this volume, is really only another version of this tale of the luxurious monk.

[267] The elder brother is more advanced in his theology.

[268] The whole of this story, including the introduction, is found also, word for word, in the commentary on the ‘Scripture Verses’ (Fausböll, pp. 302-305); and the commentator adds that the Buddha then further uttered the 141st verse of that collection:

Not nakedness, not plaited hair, not dirt,
Not fasting oft, nor lying on the ground;
Not dust and ashes, nor vigils hard and stern,
Can purify that man who still is tossed
Upon the waves of doubt!

The same verse occurs in the Chinese work translated by Mr. Beal (The ’Dhammapada, etc.,’ p. 96). Another verse of similar purport has been quoted above (p. 69), and a third will be found in _Āmagandha Sutta_ (Sutta Nipāta, p. 168, verse 11). The same sentiment occurs in the _Mahā-Bhārta_, iii. 13445, translated in Muir’s ‘Metrical Translations from Sanskrit Writers,’ p. 75, and in the Northern Buddhist work _Divyāvadāna_ (Burnouf, Introduction à l’Histoire du Bouddhisme Indien, p. 313).

[269] For Nos. 7 and 8, see respectively Bhaddasāla Jātaka, Book xii., and Saŋvara Jātaka, Book xi.

[270] Comp. the Makhā-deva Sutta, No. 83 in the Majjhima Nikāya.

[271] See above, pp. 81-83.

[272] He is mentioned in the Mahāvaŋsa, p. 8, in a list of the legendary kings of old.

[273] At p. 81, above, the same idea is put into the mouth of Gotama himself.

[274] _Ime kilese._ The use of the determinative pronoun implies that the king is meant to refer to the particular imperfections known as _kilesā_. They are acquisitiveness, ill-temper, dullness of perception, vanity, wrong views, doubt, sloth, arrogance, want of self-respect, and want of respect for public opinion.

[275] The whole story is given below, in the Nimi Jātaka, Book xii.

[276] See the Translator’s ‘Buddhism,’ p. 65, and the authorities there quoted, to which add Culla Vagga, VII. i. 1-4. The name Bhaddiya means the Happy One, and the story has very probably arisen in explanation of the name.

[277] The word translated “Happiness” is also a name of Arahatship or Nirvāna (that is, perfect peace, goodness, and wisdom).

[278] This story is founded on the similar story told of Bhaddiya (the same Bhaddiya as the one mentioned in the Introductory Story) in the Culla Vagga, VII. i. 5, 6. The next story but one (the Banyan Deer) is one of those illustrated in the Bharhut sculptures. Both must therefore belong to the very earliest period in Buddhist history.

[279] “The story of Devadatta,” adds a gloss, “as far as his appointment as Abhimāra, will be related in the Khaṇḍahāla Jātaka, as far as his rejection as Treasurer, in the Culla-haŋsa Jātaka, and as far as his sinking into the earth, in the Samudda-vānija Jātaka in the 12th Book.”

[280] See the translator’s ‘Buddhism,’ p. 76.