A Summary of the Jātaka Stories in the Mahāvastu
Naomi Appleton, University of Edinburgh, 2016 [email protected] Please feel free to use for research purposes: CC-BY-NC
Includes all past-life stories of Śākyamuni Buddha, whether or not they are labelled jātaka in the text. All references are the volume and page of Senart’s edition, with chapter and section titles (some indebted to Jones’ translation rather than being found in the edition) in bold to aid navigation and show the context in which the jātaka stories are narrated.
Prologue (1.1-4) Briefly recounts the four stages of a bodhisattva career and the stories of Śākyamuni Buddha that exemplify these: - During the “ordinary” stage (prakṛticaryā) he was a universal emperor who planted the necessary roots of merit during the time of Buddha Aparājitadhvaja. - During the “resolving” or “vowing” stage of his career (praṇidhānacaryā) he made his first vow as a merchant caravan leader, during the time of a past buddha also called Śākyamuni. - During the stage of “comforming” to his vow (anulomacaryā), he was a universal emperor in the time of the Buddha Samitāvin. - During the final stage, in which his progress became irreversible (anivartanacaryā), he made his bodhisattva vow as Megha and received prediction at the feet of the Buddha Dīpaṅkara. - Plus as monk Abhijit he made a further vow in time of Buddha Sarvābhibhū (All these intertwined with long list of past buddhas to whom homage is being expressed.)
Maudgalyāyana visits the different rebirth realms (1.4-33) No jātakas.
Story of Abhiya (1.34-45) Abhiya (= the Bodhisattva) is a monk in time of Buddha Sarvābhibhū. He slanders a fellow monk but regrets it and makes an elaborate gift to the Buddha, helped by two perfume-sellers. Makes vow to buddhahood, which is confirmed by Buddha Sarvābhibhū. The two perfume-sellers vow to become the chief disciples Śāriputra and Maudgalyāyana. [Not called a jātaka.]
Sūtra on Many Buddhas (1.46-54) Outline of four stages, largely in general terms but with some specific past lives of Śākyamuni (though not called jātakas) as examples: - Bodhisattva as merchant offers milk-rice to Buddha Śākyamuni of the past and makes his first vow (= stage 2). - Bodhisattva as universal emperor presents elaborate palace to Buddha Samitāvin and repeats vow; and again in a later lifetime, after an intervening life in heaven (as Buddha Samitāvin has compassionately decided to stick around for a long time!) (= stage 3). - Vow repeated a third time at feet of Buddha Guru, with offering of 80 sandalwood palaces. - Vow repeated a fourth time at feet of Buddha Parvata, with offering of 80,000 caves. - Vow repeated a fifth time at feet of Buddha Ratanendra, after extensive teachings. [These final three only mentioned, not really narrated.]
Visit to Śuddhavāsa Devas (1.54-63) Includes further mentions of countless past buddhas encountered by the Bodhisattva, and also Maitreya’s past vow at feet of Buddha Suprabhāsa. Offerings to buddhas Aparājitadhvaja and Ratna described more extensively. Concluded with explanation of the four stages.
The ten bhūmis (1.63-1.193)
The first and second bhūmis contain praise of the qualities of a bodhisattva, including passing mention of, e.g., his willingness to give away family members and body parts (1.83) or his ability to patiently endure attack from others (1.85). But no stories related to illustrate these qualities.
The third bhūmi (1.91-95) includes eight short examples of gifts given by the Bodhisattva in return for a verse of wisdom (subhāṣitā gāthā), all told to illustrate the general principle that bodhisattvas in this stage will do anything to access nuggets of wisdom: - wife and son sacrificed in return for a wise verse (incomplete story) - as a seer, offered his head to a brahmin in return for a wise verse - as King Surūpa, offered son and wife to a rākṣasa in return for a wise verse - as a minister called Sanjaya offered heart to a piśāca in return for a wise verse
A Summary of the Jātaka Stories in the Mahāvastu, by Naomi Appleton, University of Edinburgh, 2016 Please feel free to use for research purposes: CC-BY-NC
- as merchant Vasundhara offered all his possessions to poor man in return for wise verse - as King Surūpa offered all of Jambudvīpa to a man in return for a wise verse - as a deer named Satvara offered his flesh to a hunter in return for a wise verse - as King Nāgabhuja offered the four continents to his slave in return for a wise verse Summary notes that a Bodhisattva throws himself off a cliff, gives up his boat in the ocean, sacrifices his eyes, or throws himself into the fire in return for a wise verse (thus making 12 different examples in total).
The fourth bhūmi includes statement that the jātakas told by the Conqueror relate to the eighth bhūmi onwards, and that it is also from the eighth bhūmi onwards that bodhisattvas begin to make difficult gifts and sacrifices (1.105).
The fifth bhūmi (1.111-120) includes mention of ten past buddhas who were honoured by the Bodhisattva during this stage of his own career: - as merchant offered milk-rice to Buddha Yaśavrata (of Gotama lineage) and made vow - as universal emperor Dharaṇīṃdhara supported Buddha Sudarśana (of Bhāradvāja lineage) and made vow - as universal emperor Aparājita offered 84 vihāras to Buddha Nareśvara (of Vāsiṣṭha lineage) and made vow - as minister Vijaya served Buddha Suprabha (of Kāśyapa lineage) with excellent food and made vow - as universal emperor Acyuta offered 84,000 palaces to Buddha Ratanaparvata (of Gotama lineage) and made vow - as universal emperor Priyadarśana offered everything to Buddha Kanakaparvata (of Kauṇḍinya lineage) and made vow - as King Durjaya served Buddha Puṣpadanta (of Vatsa lineage) with food, couches and parasols for seven days, then made vow - as King Caturangabala offered 40 koṭis of palaces to Buddha Lalitavikrama (of Vāsiṣṭha lineage) and made vow - as King Mṛgapatisvara offered food for seven days in a decorated forest, then the forest itself, to Buddha Mahāyaśas (of Kāśyapa lineage) then made vow - as universal emperor Maṇiviṣāṇa offere 92 koṭis of nayutas of palaces to Buddha Ratanaacūḍa (of Bhāradvaja lineage) and feasted him then made vow
A Summary of the Jātaka Stories in the Mahāvastu, by Naomi Appleton, University of Edinburgh, 2016 Please feel free to use for research purposes: CC-BY-NC
The seventh bhūmi (1.128-133) includes five more jātaka tales (though still not called such) told to illustrate how bodhisattvas of this stage constantly teach against killing: - As King Kuśa, encouraged his wife Apratimā (Yaśodharā) to have mercy on a rival king Jaṭhara (Devadatta) who had wanted to take her for his own, and whom she had trapped. - As King Ugra of the nāgas, was trapped by a charmer who then lost his powers, but still he did not harm his captor. - As a lion (king of the animals) shot by hunter (Devadatta) and decided not to harm the hunter. - As a caravan leader he was set to be the victim of a murder plot by a rival caravan leader (Devadatta) and some bandits, but he got the better of them. When they were lined up to be killed, he spared them. - As a king he spared his wife even though she had been caught committing adultery.
Story of Dīpaṅkara (1.193-248) Includes (1.231- 248) story of Megha’s vow and prediction (along with story of Meghadatta, who does loads of bad stuff and reborn as big fish then brahmin boy who ordains).
Story of Maṅgala (1.248-252) Maṅgala is next Buddha after Dīpaṅkara, with brief outline of his qualities. Buddha was at that time a nāga called Atula who worshipped Mangala and made vow and received prediction.
Story of the Parasols (1.253-300) based around Buddha’s visit to Vaiśālī, includes the following stories:
1.267-270 in verse Story told by brahmin Vāgīśa at request of the Buddha, about their past associations. Buddha was a brahmin who raised a canopy over the stūpa of a past buddha, and Vāgīśa was his student. [Not called a jātaka, and lacking certain standard elements, including being narrated by the Buddha.]
1.271-282 in prose then verse Jātaka of the Three Birds: Owl (Ānanda), śārikā (Sāriputra) and parrot (Bodhisattva) advise their human father – a king – about how to rule well.
A Summary of the Jātaka Stories in the Mahāvastu, by Naomi Appleton, University of Edinburgh, 2016 Please feel free to use for research purposes: CC-BY-NC
1.283-290 Ends with the title ṛṣabhasya jātaka - “Jātaka of the Bull” but actually three tales of how the demons fled the Bodhisattva in the past too (as they do in “present” when Buddha cures the plague in Vaiśālī) when he was a (1) seer called Rakṣita (prose and verse), (2) elephant (prose), (3) bull (prose). Stories also include Śreṇika Bimbisāra and others.
Story of Mālinī (1.301-317) is a story of a young woman’s gift to a pratyekabuddha and her positive rebirths, including in time of Buddha Kāśyapa.
Prediction concerning Jyotipāla (1.317-338) is the story of Ghaṭikāra the potter and his friend the brahmin Jyotipāla, revealed to be the Bodhisattva, in the time of Buddha Kāśyapa (but called a vyākaraṇa rather than a jātaka).
Origin of the Koliyans, also called (at the beginning) the Rājavaṃśa, or lineage of kings, and in fact largely concerning the Śākyan lineage (1.338-355) no jātakas
The History of the Deer Park (1.355-366) includes the story of the compassionate deer Nyagrodha who offers his life to save a pregnant doe whose turn it is to be killed by the king - cf Jātakatthavaṇṇanā 12 – but no indication that the deer is the Bodhisattva.
Gotama’s Birth and Youth (2.1ff.) includes:
Maṃjarī Jātaka (2.48-64) Told to explain that Yaśodharā shyly caressed the boy Siddhārtha in the past too: Seer Kośika (= the Bodhisattva) is taught to be generous by former kinsmen reborn as gods (Candra, Sūrya, Mātali, Śakra, Pañcaśikha). Later proves his worth by choosing best of four daughters of Śakra, who is Yaśodharā in previous life.
Godhā Jātaka (2.64-67) Told to explain that Yaśodharā was displeased with his lavish gifts on another occasion in the past: Prince Sutejas (= the Bodhisattva) in exile with his wife (Yaśodharā). She refused to cook a dead lizard, so he did so, and ate it when she wasn’t there, claiming it had
A Summary of the Jātaka Stories in the Mahāvastu, by Naomi Appleton, University of Edinburgh, 2016 Please feel free to use for research purposes: CC-BY-NC escaped! When he later became king he gave her jewels and finery, but she never got over the lizard episode.
Jātaka of the gift of a necklace to Yaśodharā (2.67-68) Told to explain that he gave Yaśodharā many jewels in the past too: King of Kāśi (= the Bodhisattva) gave gifts to his wife (Yaśodharā).
Jātaka of Yaśodharā as a tigress (2.68-72) After the Bodhisattva renounced, Devadatta propositioned Yaśodharā, then Sundarananda did too, but she refused them both. Also in the past: The animals agree to appoint as king the one who reaches the Himalayan monarch of mountains, but are vexed with a tigress (=Yaśodharā) is the winner, as they cannot see how they can have a female king. So they say whoever she chooses for husband will be king. She refuses a bull (Sundarananda) and elephant (Devadatta) and chooses lion (Bodhisattva).
Wooing of Yaśodharā (2.72ff)
Dharmapāla Jātaka (2.77-82) Brahmin Brahmāyus sends his son (Rāhula) away for his education and refuses to believe news, when it comes, that he has been killed by a water demon, since he never broke morality and cannot die before time. He turns out to be correct – the boy had gone to preach to a nāga and returns safely.
Śarakṣepa Jātaka (2.82-83) The Bodhisattva also shot an arrow far in the past, when a king of Kāśi under attack.
Jātaka of Amarā the smith’s daughter (2.83-89) Another occasion on which the Bodhisattva wooed Yaśodharā through his skill: Birth as wise Mahauṣadha, wooed Amarā, passing her riddles and tests.
Śiri Jātaka (2.89-94) Had to make great effort to win Yaśodharā in the past too, when a brahmin sent on a mission and tried to drain the ocean to recover an important parcel.
Kinnarī Jātaka (2.94-115) And again: when Prince Sudhanu pursued the kinnarī Manoharā (Yaśodharā) in a long romantic tale.
A Summary of the Jātaka Stories in the Mahāvastu, by Naomi Appleton, University of Edinburgh, 2016 Please feel free to use for research purposes: CC-BY-NC
The Great Renunciation (2.115ff)
Śyāmā Jātaka (2.166-177) Not the first time the Bodhisattva abandoned Yaśodharā: Also when he was a horse- trader who was rescued from (falsely convicted) execution by a courtesan named Śyāmā, who sends someone else to his death instead. The merchant tries to drown Śyāmā in order to escape her, and refuses her attempts to get him back.
The Jātaka of Campaka the Nāga King (2.177-188) Yaśodharā did much to help the Bodhisattva in past lives: As a nāga queen she ensured the release of the nāga Campaka, who had been caught by a snake charmer.
Gotama’s early wanderings (2.189ff)
Śyāmaka Jātaka (2.209-231) (prose version then verse) Not the first time Śuddhodana refused to believe his son was dead (as reported to him now): Ascetics’ son Śyāma(ka) is shot by the King of Kāśi (Ānanda) while fetching water, but his blind parents refuse to believe he is dead, and they raise him from death using their ascetic magic.
Śiriprabha Jātaka (2.234-237) Yaśodharā was devoted to the Bodhisattva in the past too: As a doe, refused to leave her husband (Śiriprabha, king of the deer) even when he was caught in a trap. As a result the hunter (Ānanda) let him free.
Temptation of Māra (2.237ff)
Śakuntaka Jātaka (2.241-243) Not the first time the Bodhisattva has lived a hard life in pursuit of release: When a bird caught by a fowler (Māra), he fasted so that he wouldn’t be worth anything to his captor.
Kacchapa Jātaka (2.244-245) And he escaped Māra again when as a tortoise/turtle he escaped a florist (Māra) by saying he needed cleaning in the water, then swimming off.
A Summary of the Jātaka Stories in the Mahāvastu, by Naomi Appleton, University of Edinburgh, 2016 Please feel free to use for research purposes: CC-BY-NC
Markaṭa Jātaka (2.245-250) And again when a monkey and a crocodile (Māra) tried to get his heart for his wife to eat.
Śakuntaka Jātaka II (2.250-255) And again, when a fowler (Māra) was unable to catch a flock of birds because they were led by the wise Bodhisattva.
The Jātaka of Surūpa the king of deer (2.255-257) For the sake of a verse of wisdom the Bodhisattva sacrificed flesh and blood: As deer Surūpa he offered his flesh to a hunter (Śakra in disguise) in return for a wise saying. (The reason for telling this story here is unclear.)
The First Avalokita Sūtra (2.257-293) broadly about the qualities of the Bodhisattva and his readiness to defeat Māra, contains:
Anangaṇa Jātaka (2.271-276) is actually a story explaining the karmic causes for the wealth of Jyotiska: he was a householder named Anangaṇa in the time of Buddha Vipaśyin and gave gifts that rivalled a king’s, with a little help from Śakra and Viśvakarman.
The Second Avalokita Sūtra (2.293-397) More on the qualities of the Bodhisattva and his achievement of awakening, defeat of Māra, benefits of honouring Buddha / stūpa, etc.
The Final Defeat of Māra (2.397ff)
Kuśa Jātaka (2.419-3.27) (prose version then verse version) Amazing that Māra’s army could be routed by the Buddha’s cough! In the past, when King Kuśa. But this story also about the wooing of Yaśodharā, and the second (largely verse) version shows an interest in the karmic causes of ugliness.
The Jātaka of the Bull (3.28-29) Another occasion when Māra pusued Bodhisattva but failed to capture him: When as a jackal called Girika he pointlessly pursued a bull (= Bodhisattva) but eventually gave up.
A Summary of the Jātaka Stories in the Mahāvastu, by Naomi Appleton, University of Edinburgh, 2016 Please feel free to use for research purposes: CC-BY-NC
The Monkey Jātaka I (3.29-30) Again, Māra was a water demon who was prevented from killing monkeys after their leader (Bodhisattva) invented straws to enable them to drink without entering the water.
The Monkey Jātaka II (3.30-33) Again, a monkey (Bodhisattva) outwitted a water-snake (Māra) and escaped.
Puṇyavanta Jātaka (3.33-41) The Buddha also spoke in praise of merit in the past, when Prince Puṇyavanta, who always spoke in praise of merit, proved himself true over his four friends, who always spoke in praise of energy (vīrya), crafts (śilpa), wisdom (prajñā) and beauty (rūpa).
Jātaka of Vijitāvin, King of Videha (3.41-47) And on another occasion too, when Śakra conjoured up a hell full of generous people to try to dissuade King Vijitāvin from giving gifts, and king stepped out anyway.
Ordination of Mahākāśyapa (3.47-56)
Conversion of Śāriputra and Maudgalyāyana (3.56-67)
The Jātaka of the five hundred monks led by Śāriputra and Maudgalyāyana who were stranded on the Island of Demonesses (3.67-90) (prose version then verse one) Not the first time the Buddha saved Śāriputra and Maudgalyāyana and their 500 followers from danger: Bodhisattva is magical flying horse that saves stranded merchants who are in danger of being eaten by demonesses.
Buddha’s visit to Kapilavastu (3.90ff) includes:
Jātaka of the Crow (3.125-129) There was another occasion when King Śuddhodana was reconciled by Udāyin, when the Bodhisattva was king of crows and sent his minister (Udāyin) to appease a human king (Śuddhodana). Yaśodharā was his wife.
A Summary of the Jātaka Stories in the Mahāvastu, by Naomi Appleton, University of Edinburgh, 2016 Please feel free to use for research purposes: CC-BY-NC
Jātaka of the she-elephant (3.129-137) (prose version then verse one) Mahāprajāpatī went blind through grief but restored by the Buddha. Likewise in the past she was an elderly blind elephant for whose welfare the Bodhisattva – her son – begged a king for his release from captivity. When he returned to her she was able to see again.
The Conversion of the Asuras (3.137-141)
Jātaka of Princess Nalinī (3.141-152) Yaśodharā tries to entice Buddha with sweetmeats. Also in the past, when Princess Nalinī sought to entice Ekaśṛṅga the son of a seer, and married him.
Story of Padumāvatī (3.153-172) Not called a jātaka but a pūrvayoga, though the Buddha identifies himself as the seer Māṇḍavya. Told as another occasion on which Yaśodharā was sent away and punished by King Śuddhodana. Padumāvatī (Yaśodharā) is the daughter of seer Māṇḍavya (Bodhisattva), given as wife to King Brahmadatta (Śuddhodana) who later sends her away on suspicion of having eaten her twin sons (all the ruse of jealous queens). And why did lotuses spring up under her feet when she was sent to be killed? Because in a past life she gave a lotus to a pratyekabuddha.
Rāhula’s former life (3.172-175) to explain why he had to stay in the womb for six years. Bodhisattva not present.
Ordination of the Five Hundred Śākyans (3.176ff)
Jātaka of Upāli and Gangapāla (3.182-197) Not the first time everyone has bowed to Upāli: Two poor boys offer their food to a pratyekabuddha and vow to become a king and a wealthy brahmin. They do so – as King Brahmadatta (Śuddhodana) and brahmin Upaka (Bodhisattva). The king, infatuated with Upaka, gives him half his kingdom, but latter conceives desire for it all and, frightened by this, becomes a recluse and in time a seer. Gangapāla (Upāli) the king’s barber hears of this and decides to renounce too, and also becomes a great seer. The king visits and bows to them.
A Summary of the Jātaka Stories in the Mahāvastu, by Naomi Appleton, University of Edinburgh, 2016 Please feel free to use for research purposes: CC-BY-NC
Mahāgovinda Sūtra (3.204-224) Not called jātaka but Buddha identifies himself with the brahmin Govinda, and in versions elsewhere this story is a jātaka. It is told by Pañcaśikha, who heard it from Brahmā. It shows how the Bodhisattva led many into renunciation also in the past (as noted when the Buddha appears about to tell the story at 3.197) or how ancient the teaching is (when Brahmā begins his narration at 3.204). The brahmin Govinda, priest to King Diśāmpati, died, but his son Jyotipāla took on his role and thus became called Mahāgovinda. The king died but his son King Reṇu claimed the throne, having promised to share it with six courtiers. Mahāgovinda divided the kingdom for him. But Mahāgovinda wished to see Great Brahmā and so meditated until Great Brahmā arrived, then he asked how he could attain Brahmā’s world and was told to renounce. The Buddha confirms that he was indeed Mahāgovinda, and tells Pañcaśikha how he renounced, followed by Reṇu and the six kings and countless others.
Sūtra of Many Buddhas (3.224-250) Includes lineages of past buddhas, who predicted whom, etc., and some verses about gifts the Bodhisattva made to some of these past buddhas.
Story of Sarvaṃdada (2.250-254) Śakra, fearing for his position, creates a hell of generous people to try to dissuade the Bodhisattva, as King Sarvaṃdada, from his giving, but this fails. (cf. Vijitāvin above, where it is Māra who creates the hell. This version much shorter and in verse. Not called a jātaka.)
Rāhula (3. 254-272) More on the Buddha’s interaction with his family, and the ordination of Rāhula. Ends with account of Yaśodharā trying to entice the Buddha to stay with sweetmeats, and note that the Ekaśṛṅga Jātaka should be related (but this already features at 3.141-52).
After the Awakening (3.272ff) lots on the Buddha’s resistance to the temptations of Māra’s daughters…
Jātaka of Dharmalabdha the Caravan Leader (3.286-300) In the past too, when the Bodhisattva was Dharmalabdha and led his caravan across a wilderness inhabited by demonesses. They all succumbed to the temptations of the senses but Dharmalabdha got across safely, pursued by a demoness who
A Summary of the Jātaka Stories in the Mahāvastu, by Naomi Appleton, University of Edinburgh, 2016 Please feel free to use for research purposes: CC-BY-NC pretended to be his wife. She seduced the king then ate him, and Dharmalabdha became king.
3.300-347 narrates various events after the Buddha’s awakening including conversion of Trapuṣa and Bhallika, entreaty of Brahmā, first sermon…
Jātakas of Ājñāta Kauṇḍinya (3.347-353) Two stories told to explain why AK was the first to comprehend the dharma (1) and that Buddha shared with him before (2). Though they are both called jātaka the first does not involve the Bodhisattva: - AK was a potter who gave medicine to a pratyekabuddha and vowed to become the first to comprehend the dharma. - Bodhisattva was king of Kośala who shared his wealth with a merchant (AK)
Jātaka of the Good Group of Five (3.353-356) Not the first time that the Buddha has led the five monks across the ocean of rebirth: Merchant leader (Bodhisattva) sacrificed life to save five shipwrecked merchants, allowing them to cling to his dead body and reach shore that way.
Kṣāntivādin (3.356-361) Not called a jātaka but told by Buddha as another occasion on which he taught the dharma to gods and men: Bodhisattva was a seer named Kṣāntivādin who was mutilated by a king as punishment for teaching the women of his court.
Śarabha(nga) Jātaka (3.361-375) King Arjuna of Hastinapura killed the seer Gautama and went to hell. King Nārīkela of Kalinga/Dantapura killed renouncers and brahmins and also went to hell. King Brahmadatta of Kampilla hired an archery teacher for his 100 sons, but Yajñadatta, son of his brahmin priest, became most accomplished, and thus renamed Śarabhanga (“cutter of arrows”). He became seer under another seer called Kāśyapa, and another seer of that company, called Vatsa, was abused by King Daṇḍakin but rescued by a courtier called Vighuṣṭa, who was then told to leave the kingdom. After seven days Vatsa died and the city was reduced to ashes. Disturbed, various kings including Śakra visited the seers and Śarabhanga answered all their questions.
A Summary of the Jātaka Stories in the Mahāvastu, by Naomi Appleton, University of Edinburgh, 2016 Please feel free to use for research purposes: CC-BY-NC
Stories of other conversions (3.375ff): the 30 monks, Pūrṇa, Nālaka, Sabhika, Yaśoda, including:
Yaśoda Jātaka (3.413-415) Doesn’t involve the Bodhisattva, and told amongst series of stories about conversions/ordinations of monks. Here it explains what karma allowed Yaśoda to master the powers – he served a pratyekabuddha.
Temptation by Māra (3.415-418)
Asthisena Jātaka (3.418-420) Story of Bodhisattva’s past life as renouncer Athisena used to answer monks’ question about appropriate means of begging – stand in silence and point to bowl.
More on begging, more conversions, including the three Kāśyapas…
Jātaka of Venerable Uruvilvākāśyapa, Nadīkāśyapa and Gayākāśyapa (3.432-434) Again, does not involve the Bodhisattva, but is told to explain the karma of the three, who were brothers in the time of past Buddha Puṣpa, whom they invited to stay and fed, then after his death erected a stūpa.
Chapter of the Thousand (from Dharmapada) (3.434-436)
Conversion of Bimbisāra (3.436-449)
Jātaka of King Arindama (3.449-461) Not the first time Bimbisāra richly rewarded someone for bringing news of a Buddha: As King Arindama he was pleased to hear news of his childhood friend, now a seer, Śroṇaka (the Bodhisattva).
Mahāvastu ends.
A Summary of the Jātaka Stories in the Mahāvastu, by Naomi Appleton, University of Edinburgh, 2016 Please feel free to use for research purposes: CC-BY-NC