[289] The story of _Raṭṭhapāla_ is given in the Sutta of that name, translated by Gogerly, J. C. A. S., 1847-1848, p. 95. The same plan was followed by _Sudinna_ as related in the Pārājikaŋ, and translated by Coles, J. C. A. S., 1876-1877, p. 187. [290] This is the third of the Thirteen just alluded to. [291] “’Eight-hoofed,’ two hoofs on each foot,” explains the commentator. See note on p. 223. [292] This amusing Introductory Story will scarcely bear translating. [293] The verse is very obscure, and the long commentary does not make it clearer. “To keep in any posture that he likes” is literally “having three postures--master of three postures.” “Most swift” is in the original “eight-hoofed.” If “eight-hoofed” means “with two hoofs on each foot,” as the commentator thinks, where would be the peculiarity so creditable to the obedient learner? The last line in the test is so corrupt that the commentator can only suggest three contradictory and improbable explanations. If one could venture to read _chavaŋ kalāhati bhoti_, one might render, “My nephew, lady, can counterfeit a corpse.” Mr. Trenckner has been good enough to send me the following suggested translation, “The deer, the threefold cunning (?) fertile in expedients, the cloven-footed, who goes to drink at midnight (!?) (don’t fear for him), lying on one ear, panting on the ground, my nephew, by the six tricks he knows will dodge (the hunter).” [294] Compare the Fable of the Two sides of the Shield. [295] That is, by the production at their death of angels as the result of their Karma. [296] That is, in seeking after what they think is salvation (safety from the wrath of a god), fools practise rites and harbour delusions which become spiritual bonds. Death to oneself, and spiritual rebirth, is the only true salvation. The whole parable is a play on the word “_Mutti_,” which means both salvation, and the performance of, the being delivered from, a vow. [297] Any one who has seen the restlessness of monkeys in the safe precincts of a Buddhist monastery (or even in the monkey-house at the Zoological Gardens) will appreciate the humour of this description. The Bharhut sculptor, too, has some capital monkeys sitting, like good little boys, and listening to the Bodisat. [298] This solemn appeal to a former good action, if it be true, is often represented as working a miracle, and is called _saccakiriyā_, _i.e._ “truth-act.” Childers properly compares 2 Kings i. 10: “If I be a man of God, then let fire come down from heaven, and consume thee and thy fifty. And there came down fire from heaven and consumed him and his fifty.” But the miracle, said in the Buddhist scriptures to follow on an appeal of this kind, is usually, as in this case, an assistance to some one in distress. On the Perfections, see above, pp. 54 to 58. [299] This seems to be a gloss, as the writer adds, “He could not have stopped at that point; so it should not thus be understood.”