Jātakas are depicted in visual form on the monuments at Sanchi, dating around the 1st century BCE. The corpus of Jātaka stories continued to grow over the centuries. Some of the most popular continue to be the Mahanipata Jataka which depict the final ten lives of the Buddha before his last birth. The Jātakas appear to be mostly derived from vernacular Indian folk tales, fables and legends in mixed prose and verse. Like the lives of the Buddha, they are not sectarian, as many Jātakas are shared among traditions. Some of the stories are related to Brahmanical legends, such as those found in the Rāmayaṇa and Mahābharata, while others show similarities to Aesop's fables and other world literature. While most of the Jātakas contain a “moral”, in most cases these pertain to simple and universal ideas, such as non-violence or honesty, and only a few of the stories feature distinctively Buddhist ideas. A typical Jātaka tale features a conflict or challenge, which the hero overcomes through his courage, intelligence, or other virtues. The hero of the story is identified with the Buddha, while other characters in the story are often identified with familiar associates of the Buddha, such as his close disciples, family, or Devadatta as the antagonist. Since the Jātakas are in essence the preliminary chapters of the Buddha's spiritual development, they are sometimes included together with the Buddha's life. In the Pali sources, for example, the life of the Buddha is featured as the opening framing narrative of the Jātaka collection. There is a similar class of literature known as Apadāna. Originally the term seems to have simply meant a tale of the past, as the Mahāpadāna Sutta of the Dīgha Nikāya tells the story of a Buddha in a past age. However it came to refer to a class of stories about the past lives of the Buddha's monk and nun disciples. These often depict how enlightened disciples of the Buddha achieved that status by making offerings to a Buddha in a past life. In Vinaya texts The doctrinal texts (suttas) of the early period contain little narrative and less myth. However, in the texts on monastic discipline (Vinaya), each rule or procedure must be preceded by an origin story. These are frequently simple narratives that merely give a context for the rule. However, in several cases the narrative is developed and includes significant mythic motifs. Most