[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.