[71] In the original they are not called bâla, as above, Story VII, stanza 22, but by the nearly synonymous term of manda. Still there may be a slight difference between both appellations. Bâla meant at the outset 'child, childish, ignorant;' manda, 'slow, feeble, sick, dull, lazy.' Cp. Suttanipâta, verses 666, 728, 820, and 1051.
[72] Lit. 'to be Pisâkas,' apparently a general term. The different classes of goblins, Yakshas, Râkshasas, Pisâkas, are often confounded; in stanza 27 the general appellation is Râkshasas. In Story IX, verse 66, yaksha and pisâka are used promiscuously in the sense of 'ogre.' In the sixth story of the Pâli Gâtaka (translated by Rhys Davids in his Birth Stories, p. 180) the water-sprite is sometimes called rakkhaso, sometimes yakkho.
[73] 'Tender-heartedness' or 'softness of mind' and 'faith in the Buddha' are expressed by the one word prasâda. I have as a rule translated it according to the conception prevailing, but there is equivalence here.
[74] This is said in answer to the question whether he aimed at absorption into Brahma [or 'into the Brahma,' the Sanskrit word being brahmabhûya].
[75] Viz. 'at the time of your All-knowingness, when you will have reached Buddhahood.'
[76] Viz. to relieve the king. In this simile the Ocean is represented as an auxiliary prince who raises his army to the succour of his ally.
[77] Somendra in his introductory slokas describes the ninety-first story thus: svamâmsâsrikpradânena yah Sibih sûktam agrahît (sl. 36).
[78] I suppose the reading of the MSS. drishtaprayâmâsu to be right.
[79] Viz. the sabbath-days.
[80] Cp. stanza 6 of Story II.