THE JĀTAKA OR STORIES OF THE BUDDHA'S FORMER BIRTHS-25

THE JĀTAKA

OR

STORIES OF THE BUDDHA'S FORMER BIRTHS

No. 147.

PUPPHARATTA-JĀTAKA.

"I count it not as pain."--This story was told by the Master while at Jetavana, about a Brother who was passion-tost. Being questioned by the Master, he admitted his frailty, explaining that he longed for the wife of his mundane life, "For, oh sir!" said he, "she is so sweet a woman that I cannot live without her."

"Brother," said the Master, "she is harmful to you. She it was that in former days was the means whereby you were impaled on a stake; and it was for bewailing her at your death that you were reborn in hell. Why then do you now long after her?" And so saying, he told the following story of the past.

_____________________________

Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born a Spirit of the Air. Now in Benares there was held the night-festival of Kattikā; the city was decorated like a city of the gods, and the whole people kept holiday. And a poor man had only a couple of coarse cloths which he had washed and pressed till they were in a hundred, nay, a thousand creases. But his wife said, "My husband, I want

a safflower-coloured cloth to wear outside and one to wear underneath, as I go about at the festival hanging round your neck."

"How are poor people like us to get safflowers?" said he. "Put on your nice clean attire and come along."

"If I can't have them dyed with safflower, I don't want to go at all," said his wife. "Get some other woman to go to the festival with you."

"Now why torment me like this? How are we to get safflowers?"

"Where there's a will, there's a way," retorted the woman. "Are there no safflowers in the king's conservatories?" [500]

"Wife," said he, "the king's conservatories are like a pool haunted by an ogre. There's no getting in there, with such a strong guard on the watch. Give over this fancy, and be content with what you've got."

"But when it's night-time and dark," said she, "what's to stop a man's going where he pleases?"

As she persisted in her entreaties, his love for her at last made him give way and promise she should have her wish. At the hazard of his own life, he sallied out of the city by night and got into the conservatories by breaking down the fence. The noise he made in breaking the fence roused the guard, who turned out to catch the thief. They soon caught him and with blows and curses put him in fetters. In the morning he was brought before the king, who promptly ordered him to be impaled alive. Off he was hauled, with his hands tied behind his back, and led out of the city to execution to the sound of the execution-drum, and was impaled alive. Intense were his agonies; and, to add to them, the crows settled on his head and pecked out his eyes with their dagger-like beaks. Yet, heedless of his pain, and thinking only of his wife, the man murmured to himself, "Alas, I shall miss going to the festival with you arrayed in safflower-coloured cloths, with your arms twined round my neck." So saying, he uttered this stanza:--

I count it not as pain that, here impaled,
By crows I'm torn. My heartfelt pain is this,
That my dear wife will not keep holiday
Attired in raiment gay of ruddy dye.

And as he was babbling thus about his wife, he died and was reborn in hell.

_____________________________

His lesson ended, the Master identified the Birth by saying, "This husband and wife were the husband and wife of those days also, and I was the Spirit of the Air who made their story known."

No. 148.

[501] SIGĀLA-JĀTAKA.

"Once bitten, twice shy."--This story was told by the Master when at Jetavana, about subduing desires.
We are told that some five hundred rich friends, sons of merchants of Sāvatthi, were led by listening to the Master's teachings to give their hearts to the Truth, and that joining the Brotherhood they lived in Jetavana in the part that Anātha-piṇḍika paved with gold pieces laid side by side 1.
Now in the middle of a certain night thoughts of lust took hold of them, and, in their distress, they set themselves to lay hold once again of the lusts they had renounced. In that hour the Master raised aloft the lamp of his omniscience to discover what manner of passion had hold of the Brethren in Jetavana, and, reading their hearts, perceived that lust and desire had sprung up within them. Like as a mother watches over her only child, or as a one-eyed man is careful of the one eye left him, even so watchful is the Master over his disciples;--at morn or even, at whatsoever hour their passions war against them, he will not let his faithful be overpowered but in that self-same hour subdues the raging lusts that beset them. Wherefore the thought came to him, "This is like as when thieves break into the city of an emperor; I will unfold the Truth straightway to these Brethren, to the end that, subduing their lusts, I may raise them to Arahatship."
So he came forth from his perfumed chamber, and in sweet tones called by name for the venerable Elder, Ānanda, Treasurer of the Faith. And the Elder came and with due obeisance stood before the Master to know his pleasure. Then the Master bade him assemble together in his perfumed chamber all the Brethren who dwelt in that quarter of Jetavana. Tradition says that the Master's thought was that if he summoned only those five hundred Brethren, they would conclude that he was aware of their lustful mood, and would be debarred by their agitation from receiving the Truth; accordingly he summoned all the Brethren who dwelt there. And the Elder took a key and went from cell to cell summoning the Brethren till all were assembled in the perfumed chamber. Then he made ready the Buddha-seat. In stately dignity like Mount Sineru resting on the solid earth, the Master seated himself on the Buddha-seat, making a glory shine round him of paired garlands upon garlands of six-coloured light, which divided and divided into masses of the size of a platter, of the size of a canopy, and of the size of a tower, until, like shafts of lightning, the rays reached to the heavens above. It was even as when the sun rises, stirring the ocean to the depths.
With reverent obeisance and reverent hearts, the Brethren entered and took their seats around him, encompassing him as it were within an orange curtain. Then in tones as of Mahā-Brahma the Master [502] said, "Brethren, a Brother should not harbour the three evil thoughts,--lust, hatred and cruelty. Never let it be imagined that wicked desires are a trivial matter. For such desires are like an enemy; and an enemy is no trivial matter, but, given opportunity, works only destruction. Even so a desire, though small at its first arising, has only to be allowed to grow, in order to work utter destruction. Desire is like poison in food, like the itch in the skin, like a viper, like the thunderbolt of Indra, ever to be shunned, ever to be feared. Whensoever desire arises, forthwith, without

finding a moment's harbourage in the heart, it should be expelled by thought and reflection,--like as a raindrop rolls at once off the leaf of the lotus. The wise of former times so hated even a slight desire that they crushed it out before it could grow larger." And so saying, he told this story of the past.

_____________________________

Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was re-born into life as a jackal and dwelt in the forest by the river-side. Now an old elephant died by the banks of the Ganges, and the jackal, finding the carcass, congratulated himself on lighting upon such a store of meat. First he bit the trunk, but that was like biting a plough-handle. "There's no eating here," said the jackal and took a bite at a tusk. But that was like biting bones. Then he tried an ear, but that was like chewing the rim of a winnowing-basket. So he fell to on the stomach, but found it as tough as a grain-basket. The feet were no better, for they were like a mortar. Next he tried the tail, but that was like the pestle. "That won't do either," said the jackal; and having failed elsewhere to find a toothsome part, he tried the rear and found that like eating a soft cake. "At last," said he, "I've found the right place," and ate his way right into the belly, where he made a plenteous meal off the kidneys, heart and the rest, quenching his thirst with the blood. And when night came on, he lay down inside. As he lay there, the thought came into the jackal's mind, "This carcass is both meat and house to me, and wherefore should I leave it?" So there he stopped, and dwelt in the elephant's inwards, eating away. Time wore on till the summer sun and the summer winds dried and shrank the elephant's hide, [503] until the entrance by which the jackal had got in was closed and the interior was in utter darkness. Thus the jackal was, as it were, cut off from the world and confined in the interspace between the worlds. After the hide, the flesh dried up and the blood was exhausted. In a frenzy of despair, he rushed to and fro beating against his prison walls in the fruitless endeavour to escape. But as he bobbed up and down inside like a ball of rice in a boiling saucepan, soon a tempest broke and the downpour moistened the shell of the carcass and restored it to its former state, till light shone like a star through the way by which the jackal had got in. "Saved! saved!" cried the jackal, and, backing into the elephant's head made a rush head-first at the outlet. He managed to get through, it is true, but only by leaving all his hair on the way. And first he ran, then he halted, and then sat down and surveyed his hairless body, now smooth as a palm-stem. "Ah!" he exclaimed, "this misfortune has befallen me because of my greed and my greed alone. Henceforth I will not be greedy nor ever again get into

the carcass of an elephant." And his terror found expression in this stanza:--

Once bitten, twice shy. Ah, great was my fear!
Of elephants' inwards henceforth I'll steer clear.

And with these words the jackal made off, nor did he ever again so much as look either at that or at any other elephant's carcass. And thenceforth he was never greedy again.

_____________________________

His lesson ended, the Master said, "Brethren, never let desires take root in the heart but pluck them out wheresoever they spring up." [504] Having preached the Four Truths (at the close whereof those five hundred Brethren won Arahatship and the rest won varying lesser degrees of salvation), the Master identified the Birth as follows: "I was myself the jackal of those days."

Footnotes

314:1 Or 'paved with crores.' See Vinaya, Cullav. vi. 4. 9, translated in S. B. E., Volume XX., page 188. Cf. also Jātaka (text) I. 92.

No. 149.

EKAPAṆṆA-JĀTAKA.

"If poison lurk."--This story was told about the Licchavi Prince Wicked of Vesālī by the Master when he was living in the gabled house in the great forest near Vesālī. In those days Vesālī enjoyed marvellous prosperity. A triple wall encompassed the city, each wall a league distant from the next, and there were three gates with watch-towers. In that city there were always seven thousand seven hundred and seven kings to govern the kingdom, and a like number of viceroys, generals, and treasurers. Among the kings' sons was one known as Wicked Licchavi Prince, a fierce, passionate and cruel young man, always punishing, like an enraged viper. Such was his passionate nature that no one could say more than two or three words in his presence; and neither parents, kindred, nor friends could make him better. So at last his parents resolved to bring the ungovernable youth to the All-Wise Buddha, realising that none but he could possibly tame their son's fierce spirit. So they brought him to the Master, whom, with due obeisance, they besought to read the youth a lecture.
Then the Master addressed the prince and said: "Prince, human beings should not be passionate or cruel or ferocious. The fierce man is one who is harsh and unkind alike to the mother that bore him, to his father and child, to his brothers and sisters, and to his wife, friends and kindred; inspiring terror like a viper darting forward to bite, like a robber springing on his victim in the forest, like an ogre advancing to devour, the fierce man straightway will be re-born after this life in hell or other place of punishment; and even in this life,

however much adorned he is, he looks ugly. Be his face beautiful as the orb of the moon at the full, yet is it loathly as a lotus scorched by flames, as a disc of gold overworn with filth. It is such rage that drives men to slay themselves with the sword, to take poison, to hang themselves, and to throw themselves from precipices; and so it comes to pass that, meeting their death by reason of their own rage, they are re-born into torment. So too they who injure others, are hated even in this life and shall for their sins pass at the body's death to hell and punishment; and when once more they are born as men, [505] disease and sickness of eye and ear and of every kind ever beset them, from their birth onward. Wherefore let all men shew kindness and be doers of good, and then assuredly hell and punishment have no fears for then."
Such was the power of this one lecture upon the prince that his pride was humbled forthwith; his arrogance and selfishness passed from him, and his heart was turned to kindness and love. Nevermore did he revile or strike, but became gentle as a snake with drawn fangs, as a crab with broken claws, as a bull with broken horns.
Marking this change of mood, the Brethren talked together in the Hall of Truth of how the Licchavi Prince Wicked, whom the ceaseless exhortations of his parents could not curb, had been subdued and humbled with a single exhortation by the All-Wise Buddha, and how this was like taming six rutting elephants at once. Well had it been said that, 'The elephant-tamer, Brethren, guides the elephant he is breaking in, making it to go to right or left, backward or forward, according to his will; in like manner the horse-tamer and the ex-tamer with horses and oxen; and so too the Blessed One, the All-wise Buddha, guides the man he would train aright, guides him whithersoever he wills along any of the eight directions, and makes his pupil discern shapes external to himself. Such is the Buddha and He alone,'--and so forth, down to the words,--'He that is hailed as chief of the trainers of men, supreme in bowing men to the yoke of Truth 1.' "For, sirs," said the Brethren, "there is no trainer of men like unto the Supreme Buddha."
And here the Master entered the Hall and questioned them as to what they were discussing. Then they told him, and he said, "Brethren, this is not the first time that a single exhortation of mine has conquered the prince; the like happened before."
And so saying, he told this story of the past.

_____________________________

Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta came to life again as a brahmin in the North country, and when he grew up he first learned the Three Vedas and all learning, at Takkasilā, and for some time lived a mundane life. But when his parents died he became a recluse, dwelling in the Himalayas, and attained the mystic Attainments and Knowledges. There he dwelt a long time, till need of salt and other necessaries of life brought him back to the paths of men, and he came to Benares, where he took up his quarters in the royal pleasaunce. Next day he dressed himself with care and pains, and in the best garb of an ascetic went in quest of alms to the city [506] and came to the king's gate. The king was sitting down and saw the Bodhisatta from the window and marked within himself how the hermit, wise in heart and soul, fixing his gaze immediately before him, moved on in lion-like majesty, as though at every

footstep he were depositing a purse of a thousand pieces. "If goodness dwell anywhere," thought the king, "it must be in this man's breast." So summoning a courtier, he bade him bring the hermit into the presence. And the courtier went up to the Bodhisatta and with due obeisance, took his alms-bowl from his hand. "How now, your excellency?" said the Bodhisatta. "The king sends for your reverence," replied the courtier. "My dwelling," said the Bodhisatta, "is in the Himalayas, and I have not the king's favour."
So the courtier went back and reported this to the king. Bethinking him that he had no confidential adviser at the time, the king bade the Bodhisatta be brought, and the Bodhisatta consented to come.
The king greeted him on his entrance with great courtesy and bade him be seated on a golden throne beneath a royal parasol. And the Bodhisatta was fed on dainty food which had ḅeen made ready for the king's own eating.
Then the king asked where the ascetic lived and learned that his home was in the Himalayas.
"And where are you going now?"
"In search, sire, of a habitation for the rainy season."
"Why not take up your abode in my pleasaunce?" suggested the king. Then, having gained the Bodhisatta's consent, and having eaten food himself, he went with his guest to the pleasaunce and there had a hermitage built with a cell for the day, and a cell for the night. This dwelling was provided with the eight requisites of an ascetic. Having thus installed the Bodhisatta, the king put him under the charge of the gardener and went back to the palace. So it came to pass that the Bodhisatta dwelt thenceforward in the king's pleasaunce, and twice or thrice every day the king came to visit him.
Now the king had a fierce and passionate son who was known as Prince Wicked, who was beyond the control of his father and kinsfolk. Councillors, brahmins and citizens all pointed out to the young man the error of his ways, but in vain. He paid no heed to their counsels. And the king felt that the only hope of reclaiming his son lay with the virtuous ascetic. So as a last chance [507] he took the prince and handed him over to the Bodhisatta to deal with. Then the Bodhisatta walked with the prince in the pleasaunce till they came to where a seedling Nimb tree was growing, on which as yet grew but two leaves, one on one side, one on the other.
"Taste a leaf of this little tree, prince," said the Bodhisatta, "and see what it is like."
The young man did so; but scarce had he put the leaf in his mouth, when he spat it out with an oath, and hawked and spat to get the taste out of his mouth,

"What is the matter, prince?" asked the Bodhisatta.
"Sir, to-day this tree only suggests a deadly poison; but, if left to grow, it will prove the death of many persons," said the prince, and forthwith plucked up and crushed in his hands the tiny growth, reciting these lines:--

If poison lurk in the baby tree,
What will the full growth prove to be?

Then said the Bodhisatta to him, "Prince, dreading what the poisonous seedling might grow to, you have torn it up and rent it asunder. Even as you acted to the tree, so the people of this kingdom, dreading what a prince so fierce and passionate may become when king, will not place you on the throne but uproot you like this Nimb tree and drive you forth to exile. Wherefore take warning by the tree and henceforth shew mercy and abound in loving-kindness."
From that hour the prince's mood was changed. He grew humble and meek, merciful and overflowing with kindness. Abiding by the Bodhisatta's counsel, [508] when at his father's death he came to be king, he abounded in charity and other good works, and in the end passed away to fare according to his deserts.

_____________________________

His lesson ended, the Master said, "So, Brethren, this is not the first time that I have tamed Prince Wicked; I did the same in days gone by." Then he identified the Birth by saying, "The Licchavi Prince Wicked of to-day was the Prince Wicked of the story, Ānanda the king, and I the ascetic who exhorted the prince to goodness."

Footnotes

317:1 The quotation has not been traced in published texts.

No. 150.

SAÑJĪVA-JĀTAKA.

"Befriend a villain."--This story was told by the Master when at the Bamboo-grove, about King Ajātasattu's adherence to false teachers 1. For he believed in that rancorous foe of the Buddhas, the base and wicked Devadatta, and in his infatuation, wishing to do honour to Devadatta, expended a vast sum in erecting a monastery at Gayāsīsa. And following Devadatta's wicked counsels, he slew

the good and virtuous old King his father, who had entered on the Paths, thereby destroying his own chance of winning like goodness and virtue, and bringing great woe upon himself.
Hearing that the earth had swallowed up Devadatta, he feared a like fate for himself. And such was the frenzy of his terror that he reeked not of his kingdom's welfare, slept not upon his bed, but ranged abroad quaking in every limb, like a young elephant in an agony of pain. In fancy he saw the earth yawning for him, and the flames of hell darting forth; he could see himself fastened down on a bed of burning metal with iron lances being thrust into his body. Like a wounded cock, not for one instant was he, at peace. The desire came on him to see the All-Wise Buddha, to be reconciled to him, and to ask guidance of him; but because of the magnitude of his transgressions he shrank from coming into the Buddha's presence. When the Kattikā festival came round, and by night Rājagaha was illuminated and adorned like a city of the gods, the King, as he sat on high upon a throne of gold, saw Jīvaka Komārabhacca sitting near. The idea flashed across his mind to go with Jīvaka to the Buddha, but he felt he could not say outright that he would not go alone but wanted Jīvaka to take him. No; the better course would be, after praising the beauty of the night, [509] to propose sitting at the feet of some sage or brahmin, and to ask the courtiers what teacher can give the heart peace. Of course, they would severally praise their own masters; but Jīvaka would be sure to extol the All-Enlightened Buddha; and to the Buddha the King with Jīvaka would go. So he burst into fivefold praises of the night, saying--"How fair, sirs, is this clear cloudless night! How beautiful! How charming! How delightful! How lovely 1! What sage or brahmin shall we seek out, to see if haply he may give our hearts peace?"
Then one minister recommended Pūraṇa Kassapa, another Makkhali Gosāla, and others again Ajita Kesakambala, Kakudha Kaccāyana, Sañjaya Belaṭṭhiputta, or Nigaṇṭha Nātaputta. All these names the King heard in silence, waiting for his chief minister, Jīvaka, to speak. But Jīvaka, suspecting that the King's real object was to make him speak, kept silence in order to make sure. At last the King said, "Well, my good Jīvaka, why have you nothing to say?" At the word Jīvaka arose from his seat, and with hands clasped in adoration towards the Blessed One, cried, "Sire, yonder in my mango-grove dwells the All-Enlightened Buddha with thirteen hundred and fifty Brethren. This is the high fame that has arisen concerning him." And here he proceeded to recite the nine titles of honour ascribed to him, beginning with 'Venerable 2.' When he had further shewn how from his birth onwards the Buddha's powers had surpassed all the earlier presages and expectations, Jīvaka said, "Unto him, the Blessed One, let the King repair, to hear the truth and to put questions."
His object thus attained, the King asked Jīvaka to have the elephants got ready and went in royal state to Jīvaka's mango-grove, where he found in the perfumed pavilion the Buddha amid the Brotherhood which was tranquil as the ocean in perfect repose. Look where he would, the King's eye saw only the endless ranks of the Brethren, exceeding in numbers any following he had ever seen. Pleased with the demeanour of the Brethren, the King bowed low and spoke words of praise. Then saluting the Buddha, he seated himself, and asked him the question, 'What is the fruit of the religious life?' And the Blessed One gave utterance to the Sāmaññaphala Sutta in two sections 3. Glad at heart, the King made his peace with the Buddha at the close of the Sutta, and rising up departed with solemn obeisance. Soon after the King had gone,

the Master addressed the Brethren and said, "Brethren, this King is uprooted; [510] had not this King slain in lust for dominion that righteous ruler his father, he would have won the Arahat's clear vision of the Truth, ere he rose from his seat. But for his sinful favouring of Devadatta he has missed the fruit of the first path 1."
Next day the Brethren talked together of all this and said that Ajātasattu's crime of parricide, which was due to that wicked and sinful Devadatta whom he had favoured, had lost him salvation; and that Devadatta had been the King's ruin. At this point the Master entered the Hall of Truth and asked the subject of their converse. Being told, the Master said, "This is not the first time, Brethren, that Ajātasattu has suffered for favouring the sinful; like conduct in the past cost him his life." So saying, he told this story of the past.

_____________________________

Once on a time when Brahmadatta was reigning in Benares, the Bodhisatta was born into the family of a wealthy brahmin. Arriving at years of discretion, he went to study at Takkasilā, where he received a complete education. In Benares as a teacher he enjoyed world-wide fame and had five hundred young brahmins as pupils. Among these was one named Sañjīva, to whom the Bodhisatta taught the spell for raising the dead to life. But though the young man was taught this, he was not taught the counter charm. Proud of his new power, he went with his fellow-pupils to the forest wood-gathering, and there came on a dead tiger.
"Now see me bring the tiger to life again," said he.
"You can't," said they.
"You look and you will see me do it."
"Well, if you can, do so," said they and climbed up a tree forthwith.
Then Sañjīva repeated his charm and struck the dead tiger with a potsherd. Up started the tiger and quick as lightning sprang at Sañjīva and bit him on the throat, killing him outright. Dead fell the tiger then and there, and dead fell Sañjīva too at the same spot. So there the two lay dead side by side.
The young brahmins took their wood and went back to their master to whom they told the story. "My dear pupils," said he, "mark herein how by reason of showing favour to the sinful and paying honour where it was not due, he has brought all this calamity upon himself." And so saying he uttered this stanza:--

[511] Befriend a villain, aid him in his need,
      And, like that tiger which Sañjīva 2 raised
      To life, he straight devours you for your pains.

Such was the Bodhisatta's lesson to the young brahmins, and after a life of almsgiving and other good deeds he passed away to fare according to his deserts.

_____________________________

His lesson ended the Master identified the Birth by saying, "Ajātasattu was the young brahmin of those days who brought the dead tiger to life, and I the world-famed teacher."

END OF THE FIRST BOOK.

Footnotes

319:1 See Vinaya, Cullav. vii. 3. 4-- (translated in S. B. E. XX. pp. 242 &c.). In the Sāmaññaphala Sutta, the Dīgha Nikāya gives the incidents of this introductory story and makes the King confess to having killed his father (Vol. I. p. 85).
320:1 These exclamations are misprinted as verse in the Pāli text. It is curious that the order is somewhat transposed here, as compared with the opening words of the Sāmaññaphala Sutta.
320:2 See p. 49 of Vol. I. of the Dīgha Nikāya for the list.
320:3 In the Dīgha Nikāya there is no division of the Sutta into two bhāṇavāras or sections.
321:1 Unlike the preceding sentence. this last sentence does not occur in the Dīgha Nikāya. The interpolation is interesting as suggesting the license with which words were put into the Master's mouth by Buddhist authors.
321:2 The gloss suggests that sañjīviko, (='of or belonging to Sañjīva') is an acrid pun on the meaning of Sañjīvo, which means 'alive,'--the tiger having been restored to life by Sañjīva, whom it bereft of life by way of reward.

INDEX OF PROPER NAMES.

Ābhassara, the celestial realm  
Aciravatī, the river  
Aggāḷava, the temple  
Agni (see also Jātaveda)  
Ajātasattu, King  
Āḷavi, the town  
Amarā, Queen  
Ambatittha  
Ambavana  
Ānanda, the Elder  ; a fish  
Anātha-piṇḍika  ; the younger  
Andhapura, a town  
Andhra, the country  
Aṅgulimāla, the Elder  
Añjanavana  
Anotatta, Lake  
Anūpiya, a town  
Aratī, Māra's daughter  
Asura  
Avīci, the hell  

Badarika, the monastery  
Bamboo-grove, the  
Benares   et passim
Bhaddavatikā, a town  
Bhaddiya, the Elder  
Bhagu, the Elder  
Bhīmasena, a big weaver  
Brahmā (see Mahā-Brahmā)
Brahmadatta, King passim; Prince  
Brahma-realm  et passim.
Buddha, Gotama the   et passim.; Kassapa the  ; Padumuttara  ; Vipassī the  
Buddhas, Pacceka  ; previous  

Caṇḍa, a Nāga  
Captain of the Faith (see Sāriputta)
Ceti, the country of  
Chattapāṇi, a lay-brother  
Ciñcā, the brahmin-girl  
Cittahattha-Sāriputta, the Elder  
Culla-Panthaka, the Elder  
Culla-Piṇḍapātika-Tissa, the Elder  

Dabba, the Mallian  
Desaka, a town  
Devas, wars of  
Devadatta  
Dhanapālaka, the elephant  

Form, realm of  
Formless Realm  
Four Regents, the  

Gāmani, Prince  
Gandhāra  
Ganges  
Garuḷa  
Gayā-sīsa  
Gotama  
Ghaṭīkāra, the potter  
Ghositārāma  

Himalayas  

Illīsa, a miser  
Indra (see also Sakka)  

Jambudīpa  
Janaka, King  
Jātaveda (= Agni)  
Jetavana   et passim.
Jīvaka-Komārabhacca  

Kālakañjaka, the Asura  
Kalaṇḍuka, a slave  
Kāṇā, a girl  
Kāṇā-mātā  
Kāpilānī, a Therī  
Kapilavatthu  
Kāsi  
Kassapa, the Buddha  ; the Elder  
Kaṭāhaka, a slave  
Kaṭṭhavāhana, King  
Kattikā, the festival  
Ketakavana  
Kharādiyā, a doe  
Kimbila, the Elder  
Kings, the four great  
Kokālika  
Koliya, King  
Kora, the kshatriya  
Kosala  

Kosambī  
Kosiyā, a brahmin woman  
Kumbhaṇḍa  
Kuṇḍadhānavana  
Kuṇḍiya, a city  
Kusāvatī, a city  
Kusinārā, a town  
Kuṭumbiyaputta-Tissa, the Elder  

Lāḷudāyi, the Elder  
Licchavis, the  
Losaka-Tissa, the Elder  

Macala, a hamlet  
Magadha  
Magha, Prince  
Mahā-Brahmā  
Mahāmāyā, Gotama's mother  
Mahānāma-Sakka, King  
Mahā-Panthaka, the Elder  
Mahāvana  
Mahiṃsāsa, Prince  
Mahosadha, King  
Makhādeva, King  
Mallikā, Queen  
Manosilā, a region  
Māra  
 daughters of  
Mithilā, a city 31
Mittavindaka 109, 209, 246
Moggallāna, the Elder  

Nāga  
Nāgamuṇḍā, Queen  
Nālagāmaka, a village  
Naḷakapāna, a village  
Nāḷapana  
Nandā, a brahmin woman  
Nidānakathā  
Nimi, King  
North-country, the  
North-west country, the  

Pacceka Buddhas  
Padumuttara, the Buddha  
Pajjunna, the god  
Pasenadi, King  
Pāṭikārāma  
Pātimokkha, the  
Pavāraṇā, the festival  
Piliya, a treasurer  

Ragā, Māra's daughter  
Rāhu, the Titan  
Rāhula, the Elder  
Rājagaha  
Raṭṭhapāla, the Elder  
Rohiṇī, the river  

Sāgata, the Elder  
Sāketa, a city  
Sakka  
Saṁkassa, a town  
Saṁkhaseṭṭhi, a treasurer  
Sañjaya, a gardener  
Sañjīva, a brahmin  
Sārambha, an ox  
Sāriputta, the Elder  
Sāvatthi  
Sēri, a country  
Sindh  
Sineru, Mt.  
Sīvali, the Elder  
Six, the wicked  
Subhaddā, Queen  
Sudassana, King  
Sudatta (= Anāthapiṇḍika)  
Suddhodana, Gotama's father  
Sumbha, a country  
Sunakkhatta, a pervert  
Suppavāsā, a lay-sister  

Takkasilā, a city  
Taṇhā, Māra's daughter  
Tathāgata  
Tāvatiṁsa-devaloka  
Telavāha, a river  
Thullanandā, a Sister  
Tissa, the Elder Kuṭumbiyaputta-  
; Losaka-  Titan (see Asura)

Udāyi, the Elder Lāḷ-
Upāli, the Elder  
Uppalavaṇṇā, the Sister  
Uttaraseṭṭhi, a youth  

Varaka, a town  
Vāsabha-Khattiyā, Queen  
Velāma  
Veḷuvana (see Bamboo-grove)
Vepacittiya, an Asura  
Vesāli 
Vessavaṇa, a deity 
Videha, the country  
Viḍūḍabha, Prince  
Vipassī, the Buddha  
Visākhā, the lay-sister  
Vissakamma, the deity  

Yugandhara Mts.  

 

Om Tat Sat
                                                        
(Continued...) 

(My humble salutations to Sreeman Professor E B Cowell ji and also Sreeman Robert Chalmers for the collection)