NALAPANA-JATAKA.

NALAPANA-JATAKA.

"I found the footprints." This story was told by the Master whilst journeying on an alms-pilgrimage through Kosala, when he had come to the village of Nalaka-pana (Cane-drink) and was dwelling at Ketaka-vana near the Pool of Nalaka-pana, about cane-sticks. In those days the Brethren, after bathing in the Pool of Nalaka-pana, made the novices get them cane-sticks for needle-cases, but, finding them hollow throughout, went to the Master and said, "Sir, we had cane-sticks got in order to provide needle-cases; and from top to bottom they are quite hollow. Now how can that be?"

"Brethren," said the Master, "such was my ordinance in times gone by." And, so saying, he told this story of the past.

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In past times, we are told, there was a thick forest on this spot. And in the lake here dwelt a water-ogre who used to devour everyone who went down into the water. In those days the Bodhisatta had come to life as the king of the monkeys, and was as big as the fawn of a red deer; he lived in that forest at the head of a troop of no less than eighty thousand monkeys whom he shielded from harm. Thus did he counsel his subjects:--"My friends, in this forest there are trees that are poisonous and lakes that are haunted by ogres. Mind to ask me first before you either eat any fruit which you have not eaten before, or drink of any water where you have not drunk before." "Certainly," said they readily.

One day they came to a spot they had never visited before. As, they were searching for water to drink after their day's wanderings, they came on this lake. But they did not drink; on the contrary they sat down watching for the coming of the Bodhisatta.

When he came up, he said, "Well, my friends, why don't you drink?"

"We waited for you to come."

"Quite right, my friends," said the Bodhisatta. Then he made a circuit of the lake, and scrutinized the footprints round, with the result that he found that all the footsteps led down into the water and none came up again. "Without doubt," thought he to himself, "this is the haunt of an ogre." So he said to his followers, "You are quite right, my friends, in not drinking of this water; for the lake is haunted by an ogre."

When the water-ogre realised that they were not entering his domain, he assumed the shape of a horrible monster with a blue belly, a white face, and bright-red hands and feet; in this shape he came out from the water, and said, "Why are you seated here? Go down into the lake and drink." But the Bodhisatta said to him, "Are not you the ogre of this water?" "Yes, I am," was the answer. "Do you take as your prey all those who go down into this water?" "Yes, I do; from small birds upwards, I never let anything go which comes down into my water. I will eat the lot of you too." "But we shall not let you eat us." "Just drink the water." "Yes, we will drink the water, and yet not fall into your power." "How do you propose to drink the water, then?" "Ah, you think we shall have to go down into the water to drink; whereas we shall not enter the water at all, but the whole eighty thousand of us will take a cane each and drink therewith from your lake as easily as we could through the hollow stalk of a lotus. And so you will not be able to eat us." And he repeated the latter half of the following stanza (the first half being added by the Master when, as Buddha, he recalled the incident):--

I found the footprints all lead down, none back.

 With canes we'll drink; you shall not take my life.

So saying, the Bodhisatta had a cane brought to him. Then, calling to mind the Ten Perfections displayed by him, he recited them in a solemn asseveration, and blew down the cane. Straightway the cane became hollow throughout, without a single knot being left in all its length. In this fashion he had another and another brought and blew down them. Next the Bodhisatta made the tour of the lake, and commanded, saying, "Let all canes growing here become hollow throughout." Now, thanks to the great virtues of the saving goodness of Bodhisattas, their commands are always fulfilled. And thenceforth every single cane that grew round that lake became hollow throughout. After giving this command, the Bodhisatta seated himself with a cane in his hands. All the other eighty thousand monkeys too seated themselves round the lake, each with a cane in his hands. And at the same moment when the Bodhisatta sucked the water up through his cane, they all drank too in the same manner, as they sat on the bank. This was the way they drank, and not one of them could the water-ogre get; so he went off in a rage to his own habitation. The Bodhisatta, too, with his following went back into the forest.

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When the Master had ended his lesson and had repeated what he had said as to the hollowness of the canes being the result of a former ordinance of his own, he shewed the connexion, and identified the Birth by saying, "Devadatta was the water-ogre of those days; my disciples were the eighty thousand monkeys; and I was the monkey-king, so fertile in resource."

MATAKABHATTA-JATAKA.

MATAKABHATTA-JATAKA.

"If folk but knew."--This story was told by the Master while at Jetavana about Feasts for the Dead. For at this time the folk were putting to death goats, sheep, and other animals, and offering them up as what is called a Feast for the Dead, for the sake of their departed kinsmen. Finding them thus engaged, the Brethren asked the Master, saying, "Just now, sir, the folk are taking the lives of many living creatures and offering them up as what is called a Feast for the Dead. Can it be, sir, that there is any good in this?"


"No, Brethren" replied the Master; "not even when life is taken with the object of providing a Feast for the Dead, does any good arise therefrom. In bygone days the wise, preaching the Truth from mid-air, and shewing the evil consequences of the practice, made the whole continent renounce it. But now, when their previous existences have become confused in their minds, the practice has sprung up afresh." And, so saying, he told this story of the past.


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Once on a time when Brahmadatta was reigning in Benares, a brahmin, Who was versed in the Three Vedas and world-famed as a teacher, being minded to offer a Feast for the Dead, had a goat fetched and said to his pupils, "My sons, take this goat down to the river and bathe it; then hang a garland round its neck, give it a pottle of grain to eat, groom it a bit, and bring it back."


"Very good," said they, and down to the river they took the goat, where they bathed and groomed the creature and set it on the bank, The goat, becoming conscious of the deeds of its past lives, was overjoyed at the thought that on this very day it would be freed from all its misery, and laughed aloud like the smashing of a pot. Then at the thought that the brahmin by slaying it would bear the misery which it had borne, the goat felt a great compassion for the brahmin, and wept with a loud voice. "Friend goat," said the young brahmins, "your voice has been loud both in laughter and in weeping; what made you laugh and what made you weep?"


"Ask me your question before your master."


So with the goat they came to their master and told him of the matter. After hearing their story, the master asked the goat why it laughed and why it wept. Hereupon the animal, recalling its past deeds by its power of remembering its former existences, spoke thus to the brahmin:--"In times past, brahmin, I, like you, was a brahmin versed in the mystic texts of the Vedas, and I, to offer a Feast for the Dead, killed a goat for my offering. All through killing that single goat, I have had my head cut off five hundred times all but one. This is my five hundredth and last birth; and I laughed aloud when I thought that this very day I should be freed from my misery. On the other hand, I wept when I thought how, whilst I, who for killing a goat had been doomed to lose my head five hundred times, was to-day being freed from my misery, you, as a penalty for killing me, would be doomed to lose your head, like me, five hundred times. Thus it was out of compassion for you that I wept." "Fear not, goat," said the brahmin; "I will not kill you." "What is this you say, brahmin?" said the goat. "Whether you kill me or not, I cannot escape death to-day." "Fear not, goat; I will go about with you to guard you." "Weak is your protection, brahmin, and strong is the force of my evil-doing."


Setting the goat at liberty, the brahmin said to his disciples, "Let us not allow anyone to kill this goat;" and, accompanied by the young men, he followed the animal closely about. The moment the goat was set free, it reached out its neck to browse on the leaves of a bush growing near the top of a rock. And that very instant a thunderbolt struck the rock, rending off a mass which hit the goat on the outstretched neck and tore off its head. And people came crowding round.


In those days the Bodhisatta had been born a Tree-Fairy in that selfsame spot. By his supernatural powers he now seated himself cross-legged in mid-air while all the crowd looked on. Thinking to himself. 'If these creatures only knew the fruit of evil-doing, perhaps they would desist from killing,' in his sweet voice he taught them the Truth in this stanza:--


If folk but knew the penalty would be
 Birth unto sorrow, living things would cease
 From taking life. Stern is the slayer's doom.


Thus did the Great Being preach the Truth, scaring his hearers with the fear of hell; and the people, hearing him, were so terrified at the fear of hell that they left off taking life. And the Bodhisatta after establishing the multitude in the Commandments by preaching the Truth to them, passed away to fare according to his deserts. The people, too, remained steadfast in the teaching of the Bodhisatta and spent their lives in charity and other good works, so that in the end they thronged the City of the Devas.


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His lesson ended, the Master shewed the connexion, and identified the Birth by saying, "In those days I was the Tree-fairy."

MALUTA-JATAKA.

MALUTA-JATAKA.


Brothers there are always differences amongst the followers of the great Gurus or Buddha! Who are these Buddha?  They are the people around you. Living peaceful life with a great drive force commanded by the almighty God!
They are the people who enjoy the great wealth by virtue and not by just looting poor people. They live the life, with love by all other around them. Not only relatives respect them but common men also respect them. The mighty people, when you see around, may be like any of the Hero your look into their behavior and feel you could be like them. 


When two great people are around they will have same idea about something, which they will try to put differently or in pursuit to show I am the great they will try to put differences. following story presents a similar situation.....


"In light or dark."--This story was told by the Master while at Jetavana about two Brethren (Bhikkhus) who had joined the Brotherhood (Sangha) in their old age. Tradition says that they were living in a forest-dwelling in the Kosala country, and that one was named the Elder Dark and the other the Elder Light. Now one day Light said to Dark, "Sir, at what time does what is called cold appears?" "It appears in the dark half of the month." And one day Dark said to Light, "Sir, at what time does what is called cold appear?" "It appears in the light half of the month."


As the pair of them together could not solve the question, they went to the Master and with due salutation asked, saying, "Sir, at what time does what is called cold appear?"


After the Master had heard what they had to say, he said, "Brethren, in bygone days also, I answered for you this same question; but your previous existences have become confused in your minds." And so saying, he told this story of the past.


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Once on a time at the foot of a certain mountain there were living together in one and the same cave two friends, a lion and a tiger. The Bodhisattva too was living at the foot of the same hill, as a hermit.


Now one day a dispute arose between the two friends about the cold. The tiger said it was cold in the dark half of the month, whilst the lion maintained that it was cold in the light half. As the two of them together could not settle the question, they put it to the Bodhisattva. He repeated this stanza


In light or dark half, whensoever the wind
 Doth blow, 'tis cold. For cold is caused by wind.
 And, therefore, I decide you both are right.


Thus did the Bodhisattva make peace between those friends.


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When the Master had ended his lesson in support of what he had said as to his having answered the same question in bygone days, he preached the Four Truths, at the close where of both of the Elders won the Fruit of the First Path. The Master showed the connection and identified the Birth, by saying, "Dark was the tiger of those days, Light the lion, and I myself the ascetic who answered the question."

TIPALLATTHA-MIGA-JATAKA.

TIPALLATTHA-MIGA-JATAKA.


"In all three postures."--This story was told by the Master while dwelling do the Badarika Monastery in Kosambi, about the Elder Rahula whose heart was set on observing the rules of the Brotherhood.


Once when the Master was dwelling in the Aggalava Temple hard by the town of Alavi, many female lay-disciples and Sisters used to flock thither to hear the Truth preached. The preaching was in the daytime, but as time wore on, the women did not attend, and there were only Brethren and men disciples present. Then the preaching took place in the evening; and at the close the Elder Brethren retired each to his own chamber. But the younger ones with the lay-disciples lay down to rest in the Service-hall. When they fell asleep, loud was the snoring and snorting and gnashing of teeth as they lay. After a short slumber some got up, and reported to the Blessed One the impropriety which they had witnessed. Said he, "If a Brother sleeps in the company of Novices, it is a Pacittiya offence (requiring confession and absolution)." And after delivering this precept he went away to Kosambi.


Thereon the Brethren said to the Reverend Rahula, "Sir, the Blessed One has laid down this precept, and now you will please find quarters of your own." Now, before this, the Brethren, out of respect for the father and because of the anxious desire of the son to observe the rules of the Brotherhood, had welcomed the youth as if the place were his;--they had fitted up a little bed for him, and had given him a cloth to make a pillow with. But on the day of our story they would not even give him house-room, so fearful were they of transgressing. The excellent Rahula went neither to the Buddha as being his father, nor to Sariputta, Captain of the Faith, as being his preceptor, nor to the Great Moggallana as being his teacher, nor to the Elder Ananda as being his uncle; but betook himself to the Buddha's jakes and took up his abode there as though in a heavenly mansion. Now in a Buddha's jakes the door is always closely shut: the levelled floor is of perfumed earth; flowers and garlands are festooned round the walls; and all night long a lamp burns there. But it was not this splendour which prompted Rahula to take up his residence here. Nay, it was simply because the Brethren had told him to find quarters for himself, and because he reverenced instruction and yearned to observe the rules of the Order. Indeed, from time to time the Brethren, to test him, when they saw him coming from quite a distance, used to throw down a hand-broom or a little dust-sweepings, and then ask who had thrown it down, after Rahula had come in. "Well, Rahula came that way," would be the remark, but never did the future Elder say he knew nothing about it. On the contrary, he used to remove the litter and humbly ask pardon of the Brother, nor go away till he was assured that he was pardoned;--so anxious was he to observe the rules. And it was solely this anxiety which made him take up his dwelling in the jakes.


Now, though day had not yet dawned, the Master halted at the door of the jakes and coughed 'Ahem.' 'Ahem,' responded the Reverend Rahula. "Who is there?" said the Buddha. "It is I, Rahula," was the reply; and out came the young man and bowed low. "Why have you been sleeping here, Rahula?" "Because I had nowhere to go to. Up till now, sir, the Brethren have been very kind to me; but such is their present fear of erring that they won't give me shelter any more. Consequently, I took up my abode here, because I thought it a spot where I should not come into contact with anybody else."


Then thought the Master to himself, "If they treat even Rahula like this, what will they not do to other youths whom they admit to the Order?" And his heart was moved within him for the Truth. So, at an early hour he had the Brethren assembled, and questioned the Captain of the Faith thus, "I suppose you at all events, Sariputta, know where Rahula is now quartered? '


"No, sir, I do not."


"Sariputta, Rahula was living this day in the jakes. Sariputta, if you treat Rahula like this, what will not be your treatment of other youths whom you admit to the Order? Such treatment will not retain those who join us. In future, keep your Novices in your own quarters for a day or two, and only on the third day let them lodge out, taking care to acquaint yourself with their lodging." With this rider, the Master laid down the precept.


Gathering together in the Hall of Truth, the Brethren spoke of the goodness of Rahula. "See, sirs, how anxious was Rahula to observe the rules. When told to find his own lodging, he did not say, 'I am the son of the Buddha; what have you to do with quarters? You turn out!' No; not a single Brother did he oust, but quartered himself in the jakes."


As they were talking thus, the Master came to the Hall and took his seat on his throne of state, saying, "What is the subject of your talk, Brethren?" "Sir," was the reply, "we were talking of the anxiety of Rahula to keep the rules, nothing else."


Then said the Master, "This anxiety Rahula has shewn not only now, but also in the past, when he had been born an animal." And so saying, he told this story of the past.


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Once on a time a certain king of Magadha was reigning in Rajagaha; and in those days the Bodhisatta, having been born a stag, was living in the forest at the head of a herd of deer. Now his sister brought her son to him, saying, "Brother, teach your nephew here the ruses of deer." "Certainly," said the Bodhisatta; "go away now, my boy, and come back at such and such a time to be taught." Punctually at the time his uncle mentioned, the young stag was there and. received instruction in the ruses of deer.


One day as he was ranging the woods he was caught in a snare and uttered the plaintive cry of a captive. Away fled the herd and told the mother of her son's capture. She came to her brother and asked him whether his nephew had been taught the ruses of deer. "Fear not; your son is not at fault," said the Bodhisatta. "He has learnt thoroughly deer's ruses, and will come back straightway to your great rejoicing." And so saying, he repeated this stanza:--


In all three postures--on his back or sides
 Your son is versed; he's trained to use eight hoofs,
 And save at midnight never slakes his thirst;
 As he lies couched on earth, he lifeless seems,
 And only with his under-nostril breathes.
 Six tricks my nephew knows to cheat his foes.


Thus did the Bodhisatta console his sister by shewing her how thoroughly her son had mastered the ruses of deer. Meantime the young stag on being caught in the snare did not struggle, but lay down at full length on his side, with his legs stretched out taut and rigid. He pawed up the ground round his hoofs so as to shower the grass and earth about; relieved nature; let his head fall; lolled out his tongue; beslavered his body all over; swelled himself out by drawing in the wind; turned up his eyes; breathed only with the lower nostril, holding his breath with the upper one; and made himself generally so rigid and so stiff as to look like a corpse. Even the blue-bottles swarmed round him; and here and there crows settled.


The hunter came up and smacked the stag on the belly with his hand, remarking, "He must have been caught early this morning; he's going bad already." So saying, the man loosed the stag from his bonds, saying to himself, "I'll cut him up here where he lies, and take the flesh home with me." But as the man guilelessly set to work to gather sticks and leaves (to make a fire with), the young stag rose to his feet, shook himself, stretched out his neck, and, like a little cloud scudding before a mighty wind, sped swiftly back to his mother.


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After repeating what he had said as to Rahula's having shewn no less anxiety in time past to keep rules than in the present, the Master made the connexion and identified the Birth by saying, "Rahula was the young stag of those days, Uppala-vanna his mother, and I the stag his uncle."

KHARADIYA-JATAKA.

KHARADIYA-JATAKA.

"For when a deer."--This story was told by the Master while at Jetavana about an unruly Brother. Tradition says that this Brother was disobedient and would not pay attention to scolding. Accordingly, the Master asked him, saying, "Is it true, as they say, that you are unruly and will not heed admonition?"


"It is true, Blessed One," was the reply.


"So too in bygone days," said the Master, "you were unruly and would not heed the admonition of the wise and good,--with the result that you were caught in a gin and met your death." And so saying, he told this story of the past.


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Once on a time when Brahmadatta was in Benares the Bodhisatta was born a deer and dwelt in the forest at the head of a herd of deer. His sister brought her son to him, saying, "Brother, this is your nephew; teach him deer's ruses." And thus she placed her son under the Bodhisatta's care. Said the latter to his nephew, "Come at such and such a time and I will give you a lesson." But the nephew made no appearance at the time appointed. And, as on that day, so on seven days did he skip his lesson and fail to learn the ruses of deer; and at last, as he was roaming about, he was caught in a gin. His mother came and said to the Bodhisatta, "Brother was not your nephew taught deer's ruses?"


"Take no thought for the unteachable rascal," said the Bodhisatta; "your son failed to learn the ruses of deer." And so saying, having lost all desire to advise the scapegrace even in his deadly peril, he repeated this stanza:


For when a deer has twice four hoofs to run
And branching antlers armed with countless tines,
And when by seven tricks he's saved himself,
I teach him then, Kharadiya, no more.


But the hunter killed the self-willed deer that was caught in the snare, and departed with its flesh.


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When the Master had ended this lesson in support of what he had said as to the unruliness of the Brother in bygone days as well as in the present, he showed the connection, and identified the Birth, by saying "In those days this unruly Brother was the nephew-deer, Uppala-vanna was the sister, and I myself the deer who gave the admonition."

VATAMIGA-JATAKA.

VATAMIGA-JATAKA.

"There's nothing worse." This story was told by the Master while at Jetavana, about the Elder Tissa, called Direct-alms the Less. Tradition says that, while the Master was dwelling at the Bamboo-grove near Rajagaha, the scion of a wealthy house, Prince Tissa by name, coming one day to the Bamboo-grove and there hearing a discourse from the Master, wished to join the Brotherhood, but, being refused because his parents would not give their consent, obtained their consent by following Rattha-pala's example and refusing food for seven days, and finally took the vows with the Master.


About a fortnight after admitting this young man, the Master repaired from the Bamboo-grove to Jetavana, where the young nobleman undertook the Thirteen Obligations (These are meritorious ascetic practices for quelling the passions, of which the third is an undertaking to eat no food except alms received direct from the giver in the Brother's alms-bowl. Hence "ticket-food" was inadmissible.) and passed his time in going his round for alms from house to house, omitting none. Under the name of the Elder Tissa Direct-alms the Less, he became as bright and shining a light in Buddhism as the moon in the vault of heaven.


A festival having been proclaimed at this time at Rajagaha, the Elder's mother and father laid in a silver casket the trinkets he used to wear as a-layman, and took it to heart, bewailing thus,--"At other festivals our son used to wear this or that bravery as he kept the festival; and he, our only son, has been taken away by the sage Gotama to the town of Savatthi. Where is our son sitting now or standing?" Now a slave-girl who came to the house, noticed the lady of the house weeping, and asked her why she was weeping; and the lady told her all.


"What, madam, was your son fond of?" "Of such and such a thing," replied the lady. "Well, if you will give me authority in this house, I'll fetch your son back." "Very good," said the lady in assent, and gave the girl her expenses and despatched her with a large following, saying, "Go, and manage to fetch my son back."


So away the girl rode in a palanquin to Savatthi, where she took up her residence in the street which the Elder used to frequent for alms. Surrounding herself with servants of her own, and never allowing the Elder to see his father's people about, she watched the moment when the Elder entered the street and at once bestowed on him an alms of victual and drink. And when she had bound him in the bonds of the craving of taste, she got him eventually to seat himself in the house, till she knew that her gifts of food as alms had put him in her power. Then she feigned sickness and lay down in an inner chamber.


In the due course of his round for alms at the proper time, the Elder came to the door of her house; and her people took the Elder's bowl and made him sit down in the house.


When he had seated himself, he said, "Where is the lay-sister?" "She's ill, sir; she would be glad to see you."


Bound as he was by the bonds of the craving of taste, he broke his vow and obligation, and went to where the woman was lying.


Then she told him the reason of her coming, and so wrought on him that, all because of his being hound by the bonds of the craving of taste, she made him forsake the Brotherhood; when he was in her power, she put him in the palanquin and came back with a large following to Rajagaha again.


All this was noised abroad. Sitting in the Hall of Truth, the Brethren discussed the matter, saying, "Sirs, it is reported that a slave-girl has bound in the bonds of the craving of taste, and has carried off, the Elder Tissa the Less, called Direct-alms." Entering the Hall the Master sat down on his jewelled seat, and said, "What, Brethren, is the subject of discussion in this conclave?" They told him the incident.


"Brethren," said he, "this is not the first time that, in bondage to the craving of taste, he has fallen into her power; in bygone days too he fell into her power in like manner." And so saying, he told this story of the past.




Once on a time when Brahmadatta was reigning in Benares he had a gardener named Sanjaya. Now there came into the king's pleasaunce a Wind-antelope, which fled away at the sight of Sanjaya, but the latter let it go without terrifying the timid creature. After several visits the antelope used to roam about in the pleasaunce. Now the gardener was in the habit of gathering flowers and fruits and taking them day by day to the king. Said the king to him one day, "Have you noticed anything strange, friend gardener, in the pleasaunce?" "Only, sir, that a Wind-antelope has come about the grounds." "Could you catch it, do you think?" "Oh, yes; if I had a little honey, I'd bring it right into your majesty's palace."


The king ordered the honey to be given to the man and he went off with it to the pleasaunce, where he first anointed with the honey the grass at the spots frequented by the antelope and then hid himself. When the antelope came and tasted the honied grass it was so snared by the lust of taste that it would go nowhere else but only to the pleasaunce. Marking the success of his snare, the gardener began gradually to show himself. The appearance of the man made the antelope take to flight for the first day or two, but growing familiar with the sight of him, it gathered confidence and gradually came to eat grass from the man's hand. He, noting that the creature's confidence had been won, first strewed the path as thick as a carpet with broken boughs; then tying a gourd full of honey on his shoulder and sticking a bunch of grass in his waist-cloth, he kept dropping wisps of the honied grass in front of the antelope till at last he got it right inside the palace. No sooner was the antelope inside than they shut the door. At sight of men the antelope, in fear and trembling for its life, dashed to and fro about the hall; and the king coming down from his chamber above, and seeing the trembling creature, said, "So timid is the Wind-antelope that for a whole week it will not revisit a spot where it has so much as seen a man; and if it has once been frightened anywhere, it never goes back there again all its life long. Yet, ensnared by the lust of taste, this wild thing from the jungle has actually come to a place like this. Truly, my friends, there is nothing viler in the world than this lust of taste." And he put his teaching into this stanza:--


There's nothing worse, men say, than taste to snare,
At borne or with one's friends. Lo! taste it was
That unto Sanjaya deliver'd up
The jungle-haunting antelope so wild.


And with these words he let the antelope go back to its forest again.


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When the Master had ended his lesson, and had repeated what he had said as to that Brother's having fallen into that woman's power in bygone days as well as in the present time, he shewed the connexion and identified the Birth, by saying, "In those days this slave-girl was Sanjaya, Direct-alms the Less was the wind-antelope, and I myself was the King of Benares."

KANDINA-JATAKA.

KANDINA-JATAKA.

"Cursed be the dart of love."--This story was told by the Master while at Jetavana about the temptation caused to Brethren by the wives of their mundane life. Said the Blessed One to the Brother, "Brother, it was because of this very woman that in bygone days you met your death and were roasted over glowing embers." The Brethren asked the Blessed One to explain this. The Blessed One made clear what had been concealed from them by re-birth.


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Once on a time in the kingdom of Magadha the king was reigning in Rajagaha, and when the crops were grown the deer were exposed to great perils, so that they retired to the forest. Now a certain mountain-stag of the forest, having become attached to a doe who came from near a village, was moved by his love for her to accompany her when the deer returned home from the forest. Said she, "You, sir, are but a simple stag of the forest, and the neighbourhood of villages is beset with peril and danger. So don't come down with us." But he because of his great love for her would not stay, but came with her. 


When they knew that it was the time for the deer to cone down from the hills, the Magadha folk posted themselves in ambush by the road; and a hunter was lying in wait just by the road along which the pair were travelling. Scenting a man, the young doe suspected that a hunter was in ambush, and let the stag go on first, following herself at some distance. With a single arrow the hunter laid the stag low, and the doe seeing him struck was off like the wind. Then that hunter came forth from his hiding place and skinned the stag and lighting a fire cooked the sweet flesh over the embers. Having eaten and drunk, he took off home the remainder of the bleeding carcass on his carrying-pole to regale his children.


Now in those clays the Bodhisatta was a fairy dwelling in that very grove of trees, and he marked what had come to pass. "'That was not father or mother, but passion alone that destroyed this foolish deer. The dawn of passion is bliss, but its end is sorrow and suffering,--the painful loss of hands, and the misery of the five forms of bonds and blows. To cause another's death is accounted infamy in this world; infamous too is the land which owns a woman's sway and rule; and infamous are the men who yield themselves to women's dominion." And therewithal, while the other fairies of the wood applauded and offered perfumes and flowers and the like in homage, the Bodhisatta wove the three infamies into a single stanza, and made the wood re-echo with his sweet tones as he taught the truth in these lines:


Cursed be the dart of love that works men pain!
 Cursed be the land where women rule supreme!
 And cursed the fool that bows to woman's sway!


Thus in a single stanza were the three infamies comprised by the Bodhisatta, and the woods re-echoed as he taught the Truth with all the mastery and grace of a Buddha.


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His lesson ended, the Master preached the Four Truths, at the close whereof the love-sick Brother was established in the Fruit of the First Path. Having told the two stories, the Master shewed the connexion linking the two together, and identified the Birth.


"In those days," said the Master, "the love-sick Brother was the mountain-stag; his mundane wife was the young doe, and I was myself the fairy who preached the Truth shewing the sin of passion."

NIGRODHAMIGA-JATAKA.

NIGRODHAMIGA-JATAKA.

"Keep only with the Banyan Deer."--This story was told by the Master while at Jetavana about the mother of the Elder named Prince Kassapa. The daughter, we learn, of a wealthy merchant of Rajagaha was deeply rooted in goodness and scorned all temporal things; she had reached her final existence, and within her breast, like a lamp in a pitcher, glowed her sure hope of winning Arahatship. As soon as she reached knowledge of herself, she took no joy in a worldly life but yearned to renounce the world. With this aim, she said to her mother and father, "My dear parents, my heart takes no joy in a worldly life; fain would I embrace the saving doctrine of the Buddha. Suffer me to take the vows."


"What, my dear? Ours is a very wealthy family, and you are our only daughter. You cannot take the vows."


Having failed to win her parents' consent, though she asked them again and again, she thought to herself, "Be it so then; when I am married into another family, I will gain my husband's consent and take the vows." And when, being grown up, she entered another family, she proved a devoted wife and lived a life of goodness and virtue in her new home. Now it came to pass that she conceived, though she knew it not.


There was a festival proclaimed in that city and everybody kept holiday, the city being decked like a city of the gods. But she, even at the height of the festival, neither anointed herself nor put on any finery, going about in her every-day attire. So her husband said to her, "My dear wife, everybody is holiday-making; but you do not put on your bravery."


"My lord and master," she replied, "The body is filled with two-and-thirty component .parts. Wherefore should it be adorned? This bodily frame is not of angelic or archangelic mould; it is not made of gold, jewels, or yellow sandal-wood; it takes not its birth from the womb of lotus-flowers, white or red or blue; it is not filled with any immortal balsam. Nay, it is bred of corruption, and born of mortal parents; the qualities that mark it are the wearing and wasting away, the decay and destruction of the merely transient; it is fated to swell a graveyard, and is devoted to lusts; it is the source of sorrow, and the occasion of lamentation; it is the abode of all diseases, and the repository of the workings of Karma. Foul within,--it is always excreting. Yea, as all the world can see, its end is death, passing to the charnel-house, there to be the dwelling-place of worms . What should I achieve, my bridegroom, by tricking out this body? Would not its adornment be like decorating the outside of a close-stool?"


"My dear wife," rejoined the young merchant, "if you regard this body as so sinful, why don't you become a Sister?"


"If I am accepted, my husband, I will take the vows this very day." "Very good," said he, "I will get you admitted to the Order." And after he had shewn lavish bounty and hospitality to the Order, he escorted her with a large following to the nunnery and had her admitted a Sister,--but of the following of Devadatta. Great was her joy at the fulfilment of her desire to become a Sister.


As her time drew near, the Sisters, noticing the change in her person, the swelling in her hands and feet and her increased size, said, "Lady, you seem about to become a mother; what does it mean?"


"I cannot tell, ladies; I only know I have led a virtuous life."


So the Sisters brought her before Devadatta, saying, "Lord, this young gentle-woman, who was admitted a Sister with the reluctant consent of her husband, has now proved to be with child; but whether this dates from before her admission to the Order or not, we cannot say. What are we to do now?"


Not being a Buddha, and not having any charity, love or pity, Devadatta thought thus: "It will be a damaging report to get abroad that one of my Sisters is with child, and that I condone the offence. My course is clear;--I must expel this woman from the Order." Without any enquiry, starting forward as if to thrust aside a mass of stone, he said, "Away, and expel this woman!"


Receiving this answer, they arose and with reverent salutation withdrew to their own nunnery. But the girl said to those Sisters, "Ladies, Devadatta the Elder is not the Buddha. My vows were taken not under Devadatta, but under the Buddha, the Foremost of the world. Rob me not of the vocation I won so hardly; but take me before the Master at Jetavana." So they set out with her for Jetavana, and journeying over the forty-five leagues thither from Rajagaha, came in due course to their destination, where with reverent salutation to the Master, they laid the matter before him.


Thought the Master, "Albeit the child was conceived while she was still of the laity, yet it will give the heretics an occasion to say that the ascetic Gotama has taken a Sister expelled by Devadatta. Therefore, to cut short such talk, this case must be heard in the presence of the king and his court." So on the morrow he sent for Pasenadi king of Kosala, the elder and the younger Anatha-pindika, the lady Visakha the great lay-disciple, and other well-known personages; and in the evening when the four classes of the faithful were all assembled--Brothers, Sisters, and lay-disciples, both male and female--he said to the Elder Upali, "Go, and clear up this matter of the young Sister in the presence of the four classes of my disciples."


"It shall be done, reverend sir," said the Elder, and forth to the assembly he went and there, seating himself in his place, he called up Visakha the lay-disciple in sight of the king, and placed the conduct of the enquiry in her hands, saying, "First ascertain the precise day of the precise month on which this girl joined the Order, Visakha; and thence compute whether she conceived before or since that date." Accordingly the lady had a curtain put up as a screen, behind which she retired with the girl. Spectatis manibus, pedibus, umbilico, ipso ventre puellae, the lady found, on comparing the days and months, that the conception had taken place before the girl had become a Sister. This she reported to the Elder, who proclaimed the Sister innocent before all the assembly. And she, now that her innocence was established, reverently saluted the Order and the Mater, and with the Sisters returned to her own nunnery.


When her time was come, she bore the son strong in spirit, for whom she had prayed at the feet of the Buddha Padumuttara ages ago. One day, when the king was passing by the nunnery, he heard the cry of an infant and asked his courtiers what it meant. They, knowing the facts, told his majesty that the cry came from the child to which the young Sister had given birth. "Sirs," said the king, "the care of children is a clog on Sisters in their religious life; let us take charge of him." So the infant was handed over by the king's command to the ladies of his family, and brought up as a prince. When the day came for him to be named, he was called Kassapa, but was known as Prince Kassapa because he was brought up like a prince.


At the age of seven he was admitted a novice under the Master, and a full Brother when he was old enough. As time went on, he waxed famous among the expounders of the Truth. So the Master gave him precedence, saying, "Brethren, the first in eloquence among my disciples is Prince Kassapa." Afterwards, by virtue of the Vammika Sutta, he won Arahatship. So too his mother, the Sister, grew to clear vision and won the Supreme Fruit. Prince Kassapa the Elder shone in the faith of the Buddha even as the full-moon in the mid-heaven. Now one day in the afternoon when the Tathagata on return from his alms-round had addressed the Brethren, he passed into his perfumed chamber. At the close of his address the Brethren spent the daytime either in their night-quarters or in their day-quarters till it was evening, when they assembled in the hall of Truth and spoke as follows: "Brethren, Devadatta, because he was not a Buddha and because he had no charity, love or pity, was nigh being the ruin of the Elder Prince Kassapa and his reverend mother. But the All-enlightened Buddha, being the Lord of Truth and being perfect in charity, love and pity, has proved their salvation." And as they sat there telling the praises of the Buddha, he entered the hall with all the grace of a Buddha, and asked, as he took his. seat, what they were talking of as they sat together.


"Of your own virtues, sir," said they, and told him all.


"This is not the first time, Brethren," said he, "that the Tathagata has proved the salvation and refuge of these two: he was the same to them in the past also."


Then, on the Brethren asking him to explain this to them, he revealed what re-birth had hidden from them.


_____________________________


Once on a time, when Brahmadatta was reigning in Benares, the Bodhisatta was born a deer. At his birth he was golden of hue; his eyes were like round jewels; the sheen of his horns was as of, silver; his mouth was red as a bunch of scarlet cloth; his four hoofs were as though lacquered; his tail was like the yak's; and he was as big as a young foal. Attended by five hundred deer, he dwelt in the forest under the name of King Banyan Deer. And hard by him dwelt another deer also with an attendant herd of five hundred deer, who was named Branch Deer, and was as golden of hue as the Bodhisatta.


In those days the king of Benares was passionately fond of hunting, and always had meat at every meal. Every day he mustered the whole of his subjects, townsfolk and countryfolk alike, to the detriment of their business, and went hunting. Thought his people, "This king of ours stops all our work. Suppose we were to sow food and supply water for the deer in his own pleasaunce, and, having driven in a number of deer, to bar them in and deliver them over to the king!" So they sowed in the pleasaunce grass for the deer to eat and supplied water for them to drink, and opened the gate wide. Then they called out the townsfolk and set out into the forest armed with sticks and all manner of weapons to find the deer. They surrounded about a league of forest in order to catch the deer within their circle, and in so doing surrounded the haunt of the Banyan and Branch deer. As soon as they perceived the deer, they proceeded to beat the trees, bushes and ground with their sticks till they drove the herds out of their lairs; then they rattled their swords and spears and bows with so great a din that they drove all the deer into the pleasaunce, and shut the gate. Then they went to the king and said, "Sire, you put a stop to our work by always going a-hunting; so we have driven deer enough from the forest to fill your pleasaunce. Henceforth feed on them."


Hereupon the king betook himself to the pleasaunce, and in looking over the herd saw among them two golden deer, to whom he granted immunity. Sometimes he would go of his own accord and shoot a deer to bring home; sometimes his cook would go and shoot one. At first sight of the bow, the deer would dash off trembling for their lives, but after receiving two or three wounds they grew weary and faint and were slain. The herd of deer told this to the Bodhisatta, who sent for Branch and said, "Friend, the deer are being destroyed in great numbers; and, though they cannot escape death, at least let them not be needlessly wounded. Let the deer go to the block by turns, one day one from my herd, and next day one from yours,--the deer on whom the lot falls to go to the place of execution and lie down with its head on the block. In this wise the deer will escape wounding." The other agreed; and thenceforth the deer whose turn it was, used to go and lie down with its neck ready on the block. The cook used to go and carry off only the victim which awaited him.


Now one day the lot fell on a pregnant doe of the herd of Branch, and she went to Branch and said, "Lord, I am with young. When I have brought forth my little one, there will be two of us to take our turn. Order me to be passed over this turn." "No, I cannot make your turn, another's," said he; "you must bear the consequences of your own fortune. Begone!" Finding no favour with him, the doe went on to the Bodhisatta and told him her story. And he answered, "Very well; you go away, and I will see that the turn passes over you." And therewithal he went himself to the place of execution and lay down with his head on the block, Cried the cook on seeing him, "Why here's the king of the deer who was granted immunity! What does this mean?" And off he ran to tell the king. The moment he heard of it, the king mounted his chariot and arrived with a large following. "My friend the king of the deer," he said on beholding the Bodhisatta, "did I not promise you your life? How comes it that you are lying here?


"Sire, there came to me a doe big with young, who prayed me to let her turn fall on another; and, as I could not pass the doom of one on to another, I, laying down my life for her and taking her doom on myself, have laid me down here. Think not that there is anything behind this, your majesty."


"My lord the golden king of the deer," said the king, "never yet saw I, even among men, one so abounding in charity, love and pity as you. Therefore am I pleased with you. Arise! I spare the lives both of you and of her."


"Though two be spared, what shall the rest do, O king of men?" "I spare their lives too, my lord." "Sire, only the deer in your pleasaunce will thus have gained immunity; what shall all the rest do?" "Their lives too I spare, my lord." "Sire, deer will thus be safe; but what will the rest of four-footed creatures do?". "I spare their lives too, my lord." "Sire, four-footed creatures will thus be safe; but what will the flocks of birds do?" "They too shall be spared, my lord." "Sire, birds will thus be safe; but what will the fishes do, who live in the water?" "I spare their lives also, my lord."


After thus interceding with the king for the lives of all creatures, the Great Being arose, established the king in the Five Commandments, saying, "Walk in righteousness, great king. Walk in righteousness and justice towards parents, children, townsmen, and countryfolk, so that when this earthly body is dissolved, you may enter the bliss of heaven." Thus, with the grace and charm that marks a Buddha, did he teach the Truth to the king. A few days he tarried in the pleasaunce for the king's instruction, and then with his attendant herd he passed into the forest again.


And that doe brought forth a fawn fair as the opening bud of the lotus, who used to play about with the Branch deer. Seeing this his mother said to him, "My child, don't go about with him, only go about with the herd of the Banyan deer." And by way of exhortation, she repeated this stanza:


Keep only with the Banyan deer, and shun
 The Branch deer's herd; more welcome far
 Is death, my child, in Banyan's company,
 Than e'en the amplest term of life with Branch.


Thenceforth, the deer, now in the enjoyment of immunity, used to eat men's crops, and the men, remembering the immunity granted to them, did not dare to hit the deer or drive them away. So they assembled in the king's courtyard and laid the matter before the king. Said he, "When the Banyan deer won my favour,  I promised him a boon. I will forego my kingdom rather than my promise. Begone! Not a man in my kingdom may harm the deer."


But when this came to the ears of the Banyan deer, he called his herd together and said, "Henceforth you shall not eat the crops of others." And having thus forbidden them, he sent a message to the men, saying, "From this day forward, let no husbandman fence his field, but merely indicate it with leaves tied up round it." And so, we hear, began a plan of tying up leaves to indicate the fields; and never was a deer known to trespass on a field so marked. For thus they had been instructed by the Bodhisatta.


Thus did the Bodhisatta exhort the deer of his herd, and thus did he act all his life long, and at the close of a long life passed away with them to fare according to his deserts. The king too abode by the Bodhisatta's teachings, and after a life spent in good works passed away to fare according to his deserts.


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At the close of this lesson, when the Master had repeated that, as now, so in bygone days also he had been the salvation of the pair, he preached the Four Truths. He then shewed the connexion, linking together the two stories he had told, and identified the Birth by saying,--"Devadatta was the Branch Deer of those days, and his followers were that deer's herd; the nun was the doe, and Prince Kassapa was her offspring; Ananda was the king; and I myself was King Banyan Deer."

LAKKHANA-JATAKA.

LAKKHANA-JATAKA.


"The upright man."--This story was told by the Master in the Bamboo-grove near Rajagaha about Devadatta. 

For, on the occasion now in question, Devadatta, through failing to carry the Five Points which he had pressed for, had made a schism in the Brotherhood and had gone off with five hundred Brethren to dwell at Gaya-sisa. Now, these Brethren came to a riper knowledge; and the Master, knowing this, called the two chief disciples and said, "Sariputta, your five hundred pupils who were perverted by Devadatta's teaching and went off with him, have now come to a riper knowledge. Go thither with a number of the Brethren, preach the Truth to them, enlighten these wanderers respecting the Paths and the Fruits, and bring them back with you."


They went thither, preached the Truth, enlightened them respecting the Paths and the Fruits, and next day at dawn came back again with those Brethren to the Bamboo-grove. And whilst Sariputta was standing there after saluting the Blessed One on his return, the Brethren spoke thus to him in praise of the Elder Sariputta, "Sir, very bright was the glory of our elder brother, the Captain of the Truth, as he returned with a following of five hundred Brethren; whereas Devadatta has lost all his following."


"This is not the only time, Brethren, when glory has been Sariputta's on his return with a following of his kinsfolk; like glory was his too in bygone days. So too this is not the only time when Devadatta has lost his following; he lost it also in bygone days."


The Brethren asked the Blessed One to explain this to them. The Blessed One made clear what had been concealed by re-birth.


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Once on a time in the city of Rajagaha in the kingdom of Magadha there ruled a certain king of Magadha, in whose days the Bodhisatta came to life as a stag. Growing up, he dwelt in the forest as the leader of a herd of a thousand deer. He had two young ones named Luckie and Blackie. When he grew old, he handed his charge over to his two sons, placing five hundred deer under the care of each of them. And so now these two young stags were in charge of the herd.


Towards harvest-time in Magadha, when the crops stand thick in the fields, it is dangerous for the deer in the forests round. Anxious to kill the creatures that devour their crops, the peasants dig pitfalls, fix stakes, set stone-traps, and plant snares and other gins; so that many deer are slain.


Accordingly, when the Bodhisatta marked that it was crop-time, he sent for his two sons and said to them, "My children, it is now the time when crops stand thick in the fields, and many deer meet their death at this season. We who are old will make shift to stay in one spot; but you will retire each with your herd to the mountainous tracts in the forest and come back when the crops have been carried." "Very good," said his two sons, and departed with their herds, as their father bade.


Now the men who live along the route, know quite well the times at which deer take to the hills and return thence. And lying in wait in hiding-places here and there along the route, they shoot and kill numbers of them. The dullard Blackie, ignorant of the times to travel and the times to halt, kept his deer on the march early and late, both at dawn and in the gloaming, approaching the very confines of the villages. And the peasants, in ambush or in the open, destroyed numbers of his herd. Having thus by his crass folly worked the destruction of all these, it was with a very few survivors that he reached the forest.


Luckie on the other hand, being wise and astute and full of resource, never so much as approached the confines of a village. He did not travel by day, or even in the dawn or gloaming. Only in the dead of night did he move; and the result was that he reached the forest without losing a single head of his deer.


Four months they stayed in the forest, not leaving the hills till the crops were carried. On the homeward way Blackie by repeating his former folly lost the rest of his herd and returned solitary and alone; whereas Luckie had not lost one of his herd, but had brought back the whole five hundred deer, when he appeared before his parents. As he saw his two sons returning, the Bodhisatta framed this stanza in concert with the herd of deer:--


The upright kindly man bath his reward.
 Mark Luckie leading back his troop of kin,
 While here comes Blackie shorn of all his herd.


Such was the Bodhisatta's welcome to his son; and after living to a good old age, he passed away to fare according to his deserts.


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At the close of his lesson, when the Master had repeated that Sariputta's glory and Devadatta's loss had both had a parallel in bygone days, he showed the connexion linking the two stories together and identified the Birth, by saying, "Devadatta was the Blackie of those days; his followers were Blackie's following; Sariputta was the Luckie of those days, and his following the Buddha's followers; Rahula's mother was the mother of those days; and I myself was the father."


The "Five Points" of Devadatta are there given as follows:--"The Brethren shall live all their life long in the forest, subsist solely on doles collected out of doors, dress solely in rags picked out of dust-heaps, dwell under trees and never under a roof, never eat fish or flesh." These five points were all more rigid in their asceticism than the Buddha's rule, and were formulated by Devadatta in order to outbid his cousin and master.


The two chief disciples, of whom only one is named in the text, were Sariputta (surnamed 'the Captain of the Faith') and Moggallana, two Brahmin friends, originally followers of a wandering ascetic, whose conversion to Buddhism is related in the Mahavagga, Unlike this Jataka, the Vinaya account of the re-conversion of the backsliders gives a share of the credit to Moggallana.

SUKHAVIHARI-JATAKA.

SUKHAVIHARI-JATAKA.

"The man who guards not."--This story was told by the Master while in the Anupiya Mango-grove near the town of Anupiya, about the Elder Bhaddiya (the Happy), who joined the Brotherhood in the company of the six young nobles with whom was Upali. Of these the Elders Bhaddiya, Kimbila, Bhagu, and Upali attained to Arahatship; the Elder Ananda entered the First Path; the Elder Anuruddha gained all-seeing vision; and Devadatta obtained the power of ecstatic self-abstraction.

The venerable Bhaddiya, who used in the days of his royalty to guard himself as though he were appointed his own tutelary deity, bethought him of the state of fear in which he then lived when he was being guarded by numerous guards and when he used to toss about even on his royal couch in his private apartments high up in the palace; and with this he compared the absence of fear in which, now that he was an Arahat, he roamed hither and thither in forests and desert places. And at the thought he burst into this heartfelt utterance--"Oh, happiness! Oh, happiness!"

This the Brethren reported to the Blessed One, saying, "The venerable Bhaddiya is declaring the bliss he has won."

"Brethren," said the Blessed One, "this is not the first time that Bhaddiya's life has been happy; his life was no less happy in bygone days."

The Brethren asked the Blessed One to explain this. The Blessed One made clear what had been concealed from them by re-birth.

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Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a wealthy northern brahmin. Realising the evil of lusts and the blessings that flow from renouncing the world, he abjured lusts, and retiring to the Himalayas there became a hermit and won the eight Endowments. His following waxed great, amounting to five hundred ascetics. Once when the rains set in, he quitted the Himalayas and travelling along on an alms-pilgrimage with his attendant ascetics through village and town came at last to Benares, where he took up his abode in the royal pleasaunce as the pensioner of the king's bounty. After dwelling here for the four rainy months, he came to the king to take his leave. But the king said to him, "You are old, reverend sir. Wherefore should you go back to the Himalayas'? Send your pupils back thither and stop here yourself."

The Bodhisatta entrusted his five hundred ascetics to the care of his oldest disciple, saying, "Go you with these to the Himalayas; I will stop on here."

Now that oldest disciple had once been a king, but had given up a mighty kingdom to become a Brother; by the due performance of the rites appertaining to concentrated thought he had mastered the eight Endowments. As he dwelt with the ascetics in the Himalayas, one day a longing came upon him to see the master, and he said to his fellows, "Live on contentedly here; I will come back as soon as I have paid my respects to the master." So away he went to the master, paid his respects to him, and greeted him lovingly. Then he lay down by the side of his master on a mat which he spread there.

At this point appeared the king, who had come to the pleasaunce to see the ascetic; and with a salutation he took his seat on one side. But though he was aware of the king's presence, that oldest disciple forbore to rise, but still lay there, crying with passionate earnestness, "Oh, happiness! Oh, happiness!"

Displeased that the ascetic, though he had seen him, had not risen, the king said to the Bodhisatta, "Reverend sir, this ascetic must have had his fill to eat, seeing that he continues to lie there so happily, exclaiming with such earnestness."

"Sire," said the Bodhisatta, "of old this ascetic was a king as you are. He is thinking how in the old days when he was a layman and lived in regal pomp with many a man-at-arms to guard him, he never knew such happiness as now is his. It is the happiness of the Brother's life, and the happiness that Insight brings, which move him to this heartfelt utterance." And the Bodhisatta further repeated this stanza to teach the king the Truth:--

The man who guards not, nor is guarded, sire,

 Lives happy, freed from slavery to lusts.

Appeased by the lesson thus taught him, the king made his salutation and returned to his palace. The disciple also took his leave of his master and returned to the Himalayas. But the Bodhisatta continued to dwell on there, and, dying with Insight full and unbroken, was re-born in the Realm of Brahma.

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His lesson ended, and the two stories told, the Master shewed the connexion linking them both together, and identified the Birth by saying,--"The Elder Bhaddiya was the disciple of those days, and I myself the master of the company of ascetics."