[268] The whole of this story, including the introduction, is found also, word for word, in the commentary on the ‘Scripture Verses’ (Fausböll, pp. 302-305); and the commentator adds that the Buddha then further uttered the 141st verse of that collection: Not nakedness, not plaited hair, not dirt, Not fasting oft, nor lying on the ground; Not dust and ashes, nor vigils hard and stern, Can purify that man who still is tossed Upon the waves of doubt! The same verse occurs in the Chinese work translated by Mr. Beal (The ’Dhammapada, etc.,’ p. 96). Another verse of similar purport has been quoted above (p. 69), and a third will be found in _Āmagandha Sutta_ (Sutta Nipāta, p. 168, verse 11). The same sentiment occurs in the _Mahā-Bhārta_, iii. 13445, translated in Muir’s ‘Metrical Translations from Sanskrit Writers,’ p. 75, and in the Northern Buddhist work _Divyāvadāna_ (Burnouf, Introduction à l’Histoire du Bouddhisme Indien, p. 313). [269] For Nos. 7 and 8, see respectively Bhaddasāla Jātaka, Book xii., and Saŋvara Jātaka, Book xi. [270] Comp. the Makhā-deva Sutta, No. 83 in the Majjhima Nikāya. [271] See above, pp. 81-83. [272] He is mentioned in the Mahāvaŋsa, p. 8, in a list of the legendary kings of old. [273] At p. 81, above, the same idea is put into the mouth of Gotama himself. [274] _Ime kilese._ The use of the determinative pronoun implies that the king is meant to refer to the particular imperfections known as _kilesā_. They are acquisitiveness, ill-temper, dullness of perception, vanity, wrong views, doubt, sloth, arrogance, want of self-respect, and want of respect for public opinion. [275] The whole story is given below, in the Nimi Jātaka, Book xii. [276] See the Translator’s ‘Buddhism,’ p. 65, and the authorities there quoted, to which add Culla Vagga, VII. i. 1-4. The name Bhaddiya means the Happy One, and the story has very probably arisen in explanation of the name. [277] The word translated “Happiness” is also a name of Arahatship or Nirvāna (that is, perfect peace, goodness, and wisdom). [278] This story is founded on the similar story told of Bhaddiya (the same Bhaddiya as the one mentioned in the Introductory Story) in the Culla Vagga, VII. i. 5, 6. The next story but one (the Banyan Deer) is one of those illustrated in the Bharhut sculptures. Both must therefore belong to the very earliest period in Buddhist history. [279] “The story of Devadatta,” adds a gloss, “as far as his appointment as Abhimāra, will be related in the Khaṇḍahāla Jātaka, as far as his rejection as Treasurer, in the Culla-haŋsa Jātaka, and as far as his sinking into the earth, in the Samudda-vānija Jātaka in the 12th Book.” [280] See the translator’s ‘Buddhism,’ p. 76.