devour the cat and all her progeny. The girl dying, and leaving her condition of a hen, became a leopard, and the cat, when she died, became a deer. The deer gave birth to a fawn, and the leopard, who bore her a grudge, ate them both up. In this way, during the whole course of five hundred existences, each of them devoured the other in turn.

In their last existence of all, one became a Bilūma ;1 and the other, a young girl in the Savatthi country. Parā Taken, who was residing in that country in the Getavana monastery, preached to them: "No one must bear a grudge against another, saying, he has injured me, he has beaten me, he has robbed me, he has conquered me; for if he does this, hatred will be repeated successively in future existences; but if no grudge be borne, enmity subsides." At the end of the discourse, the Bilūma, repeating the Saranagamana, and observing the five commandments, was released from her hatred, and the girl was established in the reward of Sotapatti.

END OF THE STORY OF THE GIRL AND THE HEN.

1 A female Bilu, a sort of ghoul.

2 The formula, "I worship Para, the law, and the priesthood."

3

Against murder, theft, adultery, falsehood, intoxication.

CHAPTER XII.

STORY OF THE HEN AND THE LITTLE SOW.

Ar another time, Parā Taken, when he was in the Getavana monastery, preached a discourse about a little sow.

Parā Taken, one day, as he was entering the Ragagaha city to collect food, seeing a little sow at the gate of the city, smiled. My lord Ananda asked him why he smiled. "Ananda,” he replied, "I am smiling at this little sow." Ananda asked him what there was about the sow to make him smile, and he said:

"Ananda, this little sow, in the time of the Parā Kakusandha was a hen; hearing a Rahan in a forestmonastery repeating the Vipassana Kammatthāna, and knowing that it was the Law, she listened to it; from the influence of this good deed, when she died, she became the princess Upari. The princess, going one day to a certain place, saw there a heap of maggots; repeating the Puluvakasaña, she obtained the first state of Dhyana. After her death she was born again in the Brahma1 country. Now this princess, from an inhabitant of the Brahma country, has, by transition to another existence, been changed into a little sow; it was this that made me smile. When, upon her death, she leaves the condition of a sow, she will become the wife of the prime minister."

1 The highest order of beings, superior to the Nats.

When the Rahans heard Para Taken say this, they acquired the law of Samvega.1

After the little sow died, and had become the wife of the prime minister residing in the village of Mahāpunna, the Rahans, on their way to collect food, seeing her standing at the door of her house, said, "My masters, the little sow has become the prime minister's wife." The prime minister's wife no sooner heard this than she trembled, and becoming impressed with the law of Samvega, and acquiring the Gatisāra knowledge, which enables the possessor to see his past existences, she saw that in the time of the Para Kakusandha she was a hen; dying from the condition of a hen, she became in the time of the Para Gotama the princess Upari; dying from the condition of the princess Upari, she existed again in the Brahma country; dying out of the Brahma country, she became a little sow; dying out of the condition of the little sow, she became the wife of the prime minister.

The moment that she saw all this, she asked her husband's permission, and became a Rahan under the priest Pañkapathaka, and directly after listening to the Satipatthana law in the Tissamahāvihāra monastery, she was established in the reward of Sotapatti. After becoming a Sotapan, and while she was living in the village of Gandha, to which she had gone and where her relatives resided, she listened to the law of Asivisut in the Kamlakamahāvihāra monastery, and immediately afterwards became a Rahanda.

END OF THE STORY OF THE HEN AND THE LITTLE SOWw.

1 Fear.

CHAPTER XIII.

STORY OF THE PROBATIONER KULLA-SUMANA.

PARA TAKEN, while he was residing in the Pubbārāma monastery,.preached a discourse on the subject of Anuruddha-thera.1

Anuruddha-thera, at the time a country lad, having heard that the Para Taken Padumuttara had advanced one of the laity to the condition of Devakakkhu, made offerings of rice for seven days to Para Taken, and then made this prayer: "Lord and master, may I also in the time of the future Lord have the superior condition of Devakakkhu!" The Para Taken Padumuttara, looking through a hundred thousand future cycles, saw that his prayer would be fulfilled, and prophesied, "From the present cycle a hundred thousand cycles hence, in the time of the Para Taken Gotama, you will be Anurudha-thera, having the faculty of Devakakkhu. The lad, on hearing the prophecy, held it in his mind just as if its fulfilment were to take place the very next day.

The Parā Taken Padumuttara having obtained

1 The affix thera' to a name signifies priest or Rahan among the Burmese, but here means one of the disciples of Gotama.

Paranibbana,1 the Rahans to whom he had given the Kasina, by which is acquired the Devakakkhu wisdom, remained engaged in the practice of it; the laity having made an offering of a golden pagoda seven yoganas in extent, provided with a thousand lamppillars, prayed for the rewards of their good works.

When the lad died, he had his next existence in the country of the Nats. After experiencing the vicissitudes of a hundred thousand cycles in the land of men, and in the land of the Nats, he was born among the poor at Benares in the present cycle. He became the slave of the Thuthe Sumana, and used to have to cut grass every day; he was named Annabhāra.

On one occasion as the Pakkekabuddha Upaditha arose from the practice of the Nirodha-samapatti,3 and was looking to see whom he should deliver, this Annabhara was coming from the forest after cutting grass there. The Pakkekabuddha, by means of his glory, flew through the sky and alighted beside him. When Annabhāra saw the Pakkekabuddha, he said to him, "Lord and master, have you obtained any rice?" -"Not yet," he replied. "Wait here, lord and master," said the boy; and throwing down his bundle of grass, he ran home and returned as fast as possible with the rice which he had provided for his own food. Putting this into the Pakkekabuddha's thabet, he prayed, "May I never again experience such poverty; never again hear the words 'there is none!"" The Pakkekabuddha said, "It shall be fulfilled according to your wish," and after preaching the law, went away.

1 Same as Nibbāna; literally, the highest Nibbāna.
2 One kind of Kammatthāna, in Sanskrit, Kritsna.

3 A kind of trance or ecstasy.